but they take not away visibility from the Church so as before and things of this kind are warrantably to be expected from this word Therefore it is not absurd to apply it to our time in its beginning Object 5. But Satant is loose under the sixth vial when he stirreth up all to war against the Saints and Antichrist is not defeated before that Ans. This good condition of the Saints is not only in their peace but in their victories though the devil and the beast fight still yet they losse ground Chap. 17. vers 14. and to fight and overcome is not a great impediment of a good condition and this is opposed to their former conditions not in this that they shall not have enemies but that they shall fight and overcome them I mean rightly understood and it shall not be as it was Chap. 13.8 2. The binding of Satan we shew was not absolute and this sheweth only that he was not keeped from essaying something to be an occasion of Gods praise in the Church and yet it saith that he was much restrained and weakned this being the last essay of the beast after many defeats which also succeedeth not well with him and is but like Pharaoh's following of Israel to the red Sea wherein was the Churches victory and not his We may then knit the scope as in the entry to this 20. Chapter thus Iohn being now to shew the devils last overthrow beginning where he left Chap. 12 and 13. where he is cast down and for a time rageth and getteth up a new worship in the world by Antichrists means when open persecution failed him It might be questioned what came of him then It is answered I saw saith he after he had done much hurt to the Church the Angel that had cast him from heaven to earth pursue him there and take him by his power and restrain him from that dominion and deluding of the world by that beast Antichrist as he had done and that as strongly for a long time as if he had been keeped in bonds during which time I saw that Church which was by Antichrist persecuted and spoiled and these Saints that durst not before be seen brought to a pure free and peaceable profession of that truth which was formerly born down We come now to go particularly through the words which may be more easily done according to the former grounds they contain two notable events but contemporary 1. of Satan's binding 2. of the Saints reigning That of Satans binding hath these circumstances in it 1. The description of the party that bindeth Satan ver 1. 2. His executing that errand and actually binding him vers 2 3 3. Some things added for clearing the end of this binding and that for such a definit time ver 3. The party is first called an Angel which we take to be Christ called Michael Chap. 12. 1. Because it is He that destroyeth the work of the devil and is the stronger man who is still contending with him for His Church He Chap. 12. did cast him down He Chap. 6. did conquer him on His white horse He Chap. 19. defeateth him in his lieutenant the beast which is a part of the same event 2. Because it is Christ who carrieth the keys of hell and death Chap. 1.18 2. Again He is said to come down from heaven this is to distinguish it from that battell in heaven Chap. 12. where ye heard the devil was cast to the earth and as a serpent poisoned many there Now Christ by His power followeth and putteth a restraint on him in respect of that link he had loosed after his former down-casting 3. This Angel is described by two things 1. He hath the key of the bottomlesse pit this signifieth soveraignty and power it differeth from that Chap. 9.1 2. For 2. that was a star falling down not coming down 2. That was one who got the keys this hath them as his due place that but got them for a speciall use 3. That opened the pit and sent out locusts and spirits this shutteth it and it is like a respect is had to that loosing in this binding this here being the restraining of that dominion which Satan usurpâ—d there and so these thousand years must be reckoned from the shutting of the pit of Antichristian errors and liberty of His Ministers through the earth as that of the opening of the pit sheweth their beginning and this sheweth that as Antichrist was gainâ—ng ground before the pit was opened so may he have some being for a long time after the begun shutting thereof 4. He hath a great chain in his hand The devil is in some chains alway Iude ver 6. under some restraint This sheweth 1. the power of the Angel 2. His errand to link up the devil from his former liberty as men chain mastiffs 3. It sheweth the devils malicious nature that must be bound And 4. his subordination to Christs soveraignty who effectually restraineth him The executing of his errand followeth vers 2. and 3. He laieth hold on him by His power as one in fury and anger He grippeth him 2. The party gripped and bound is described just as Chap. 12. To shew 1. that it is the same devil that was cast down to the earth that is now further bound 2. That we may have some help to knit this story of this serpent to the foregoing story of that same party 3. He bindeth this serpent tieth him up as it were and that for a long time even a thousand years 4. He casteth him in the bottomlesse pit or abysse which he feared that is put him not only from Magistracy and open persecution as before Chap. 12. but also restraineth him from such underhand dealing as he had before and discovereth him and his working in a considerable and great degree beyond what was and he shutteth him up and sealeth it as Dan. 6. and Mat. 26. to shew the certainty of that restraint and the superiority of the Angel over him that He shall no more suffer Satan to go by his order and march set to him than one shut up in prison can go forth either by violence or subtility 2. Two ends or reasons are set down to clear the Angels proceeding 1. He is bound that he should deceive the Nations no more that is keeped from having such influence to delude the world as he had done before who first made them all Heathens and Idolaters generally then after that made them all Chap. 13 and 17. to worship the beast and himself in him so that there was scarce the face of a visible Church Now he shall not get that liberty so universally to delude Nations for Nations are collectively to be understood here all Nations and eclipse the face of Christs Church as he had done Nor 2. ever after that shall he get the world so generally to ignorance superstition idolatry and persecution against the Godly as formerly he had done Thus deceiving no more is
practice see forth in three expressions 1. Though these four and twenty Elders be sitting upon Thrones yet when they hear the beasts or Ministers mentioning the Holineste and Excellency of the Lord the Word hath that weight with them as to make them quit their Thrones and fall down before Him that sat on the Throne This is to shew 1. their high esteem of God before whom they cannot be too vile 2. It sheweth their humble estimation of their own grandour and their being denied to it when any thing of the honouring of God cometh in competition therewith And 3. it sheweth their acknowledging of all to be from Him and their accounting of it their greatest honour not to sit upon Thrones but to be humble before Him and to have Him high The second thing in their practice is They worship Him that liveth for ever and ever This is added 1. to shew that their falling down is out of no astonishment or confusion but out of deliberation to glorifie God 2. To shew that the more humble Saints fall before God the more fit are they to worship Him and the better progresse will they make therein 3. It is to expresse the inward adoration of their hearts as going alongst with their externall humbled condition God is expressed by this that they worship Him that liveth for ever and ever even as it was in the former Verse in the beasts their giving praise that thereby it may be seen that they worship no Idol but the living God in opposition to the heathenish and Antichristian worshippers and also to shew that they know whom they worship and are not worshipping an unknown God Further it expresseth the reverent impression which they have of Him so that they cannot menâ—ion on Him but with such Titles and Attributes as prefer Him beyond all others The third thing in their practice is and they cast their Crowns before the Throne this sheweth further their great zeal to the Glory of God their great sense of the hudge dis-proportionablness that is between Him and them their acknowledgment of their having their Crowns from Him and holding them of Him and their great and only design to improve that honour and dignity to which they have been advanced unto the honour of Him that sitteth upon the Throne from whom they have the same and that they account it their greatest dignity if their honour might any way be a footstool for advancing or exâ—olling of His glory in the least The third and last thing in the Elders praise is their song or verball expression vers 11. when they are fallen down they say thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Wherein 1. we have their acknowledgement of Gods gloriousnesse and that praise is His due 2. The reasons whereby they demonstrate this In their acknowledgement we may consider both the matter and manner of their expression The matter is in three words 1. they acknowledge that Glory is His due this floweth from the essentiall excellencies that are in Him The 2. is Honour this respecteth the Lords Soveraignty who by His place being Head and Lord of all ought to be honoured by all The 3. thing acknowledged to be due to Him is Power which is confirmed from the exercising of His Omnipotencie in the Work of Creation as the reason following cleareth Again the manner of their acknowledgement is observable for they say not we give unto Thee glory honour c. but Thou art worthy O Lord to receive glory honour c. which is done not because of their unwillingnesse positively to ascribe the same to Him but because their hearts being warmed and affected with zeal to the thing could not come up as they desired in the expressing of the same and therefore as it were they say although we cannot give Thee glory honour c. as becometh yet Thou art worthy of the same and it is becoming that Thou should have it and we are so far convinced of the same as by this acknowledgement to put our seal to this truth that Thou art worthy to have all praise honour and glory given unto Thee And thus they rather expresse their affection to that work of praise than their satisfaction in attaining any length therein In which we have an excellent copy of a heart affected with Gods honour to wit it is alwayes desirous that He should be glorified and yet never satisfied with its own glorifying of Him They give two reasons to demonstrate the justice of this their acknowledgement that God is worthy of all praise The first is from His interest in and superiority over all things by His creating of the same for thou hast created all things and so He being the great Master and Potter of all things in Heaven and Earth there being nothing but that which hath its being from Him and there being much power wisdom goodnesse c. exercised in this Work of Creation and to be read on the creature Is it not just that all should ascribe glory and honour and power to Him and is it not most reasonable that that relation of His should be acknowledged by all Where we see that though the Work of Creation be past many thousand years since yet may it be and ought it to be a fresh ground of praise unto the end of the world Also we see that where the Work of Creation is rightly considered souls will never want ground of praise And lastly that these who are affected with the Glory of God Himself will be discerning matter of praise and admiration in all His Works and in every creature which will be again turned about to His praise The second reason of their praise is in these words and for thy pleasure they are and were created which in sum is this not only were all things created by Thee but when there was no tye upon Thee to make them Thou of Thy good pleasure thought fit to do so and when Thou might have done in this manner or in another by that same good pleasure of Thine it was concluded to be done as it hath now come to passe in which there was no other motive end or rule in proceeding but Thy own pleasure and the setting forth of Thy Glory for which end they are still sustained in the being that they have and therefore it is most just and equitable that Thou should have praise from all Thy creatures which for this very end were created This is a strong reason taken not only from Gods creating of all things but from the end which soveraignly He proposed to Himself in the same to wit that His good pleasure which had wisely moulded midses for His own Glory might be accomplished This will or pleasure of God doth not only respect the Work of Creation in generall but it holdeth forth His end in the manner of the same and in the
in their approaches unto God by Him seing they want not a friend alwayes present in that Court. For this end also He is said to be standing someway to declare His readinesse to execute what may tend to His Peoples edification and consolation for as a painfull shepherd He standeth to feed the Flock Micah 5. vers 4. Fourthly He is said to have seven horns and seven eyes and these again are expounded to be the seven Spirits of God sent forth into all the earth by these no created thing can be understood for that which is the Lambs power or horns must be Omnipotent that which is His eye must be Omniscient and that which is through all the Earth must be Omnipresent this therefore must be understood of the third Person of the holy Trinitie as was expounded Chap. 1.4 And Chap. 4.5 Here He is called in respect of His manifold operations seven horns and seven eyes of the Lamb because of that order of operation that is among the Persons of the blessed Trinitie whereof we spoke in the places formerly cited The last part of the description recorded here is in vers 7. where the Lambs advancing as it were to Him that sitteth upon the Throne and His actuall taking the Book out of His hand to open the same is expressed And he came and took the Book out of the right hand of him that sat upon the throne this could not but be a comfortable sight to Iohn who having formerly given over the case as desperate doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book And here we have first the three Persons of the Holy Trinitie distinctly holden forth For there is 1. one upon the Throne with the Book in His hand 2. there is the Lamb 3. there are the seven Spirits of God distinct from the former two and all these on the same Throne Secondly We may see the three Offices of the Mediator holden forth here For 1. That He is a Lamb slain signifieth His Priestly Office 2. That He is upon the Throne and hath horns and power doth hold forth His Kingly Office 3. That He taketh the Book to open and to reveal Gods mind to His Church is an expresse evidence of His being Prophet From all that is spoken two things are mainly to be observed 1. That the Lord hath a speciall overruling providence over all things that concern His Church There is nothing that falleth out which is new to Him but what He hath determined and written down as it were before the beginning of the world This is a great consolation to His Church there is no enemy that doth rise up against her nor any heresie that breaketh out among her members nor any event that occasionally she seemeth to meet with but these were fully determined by the Lord before the beginning of the world In the second part of the words we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth how great need there is of Him and how wretched and miserable we would be without Him All the most glorious creatures in Heaven beside and all the fulnesse of the earth could not give us ground of comfortable worshipping before God if there were not a Mediator We may see also that the great cause of His Peoples heartlesnesse is that he is not acknowledged in their straits O how excellent a One is the Mediator and O how happy a thing were it continually to be improving Him Lord teach us that and to Him be praise for ever Amen LECTURE II. Vers. 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy bloâ—d out of every kindred and tongue and people and nation 10. And hast made us unto our God kings and priests and we shall reign on the earth 11. And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto Him that sitteth upon the throne and unto the Lamb for ever and ever 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped Him that liveth for ever and ever THis is the third part of the Chapter and expresseth the main scope of what went before to wit the exalting of the Mediator This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne and His proceeding actually to open the same that this singular work of the Mediator may be made the more observable The occasion of the Song is in the beginning of vers 8. And when he had taken the Book c. that is when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries Then they praise The praise it self may be taken up in three parts according to the severall parties that take part therein For 1. The redeemed Church begin and they sing in the last part of the 8. vers and in the 9. and 10. verses Then 2. The Angels follow vers 11 and 12. In the third place all creatures are brought-in joyning in this Song vers 13. And because the Redeemed have most interest in and obligation to the Mediator whose praise is peculiarly expressed here Therefore as they begin so they close vers 14 In the first part First The redeemed Church are described in reference to this work vers 8. Secondly Their praise is expressed vers 9. and 10. In their description they are called four beasts and twenty four Elders whereof we spoke in the fomer Chapter and shew that by them most probably is holden forth the Ministers and Professors of Christs Militant Gospel-church and this place doth confirm the same for they are contradistinguished from Angels vers 11. and are said to be Redeemed and made Kings and Priests unto God which agreeth to all Believers even upon earth as Chap. 1. vers 6. Again their work here is not only to praise but to pray for they have vials full of odours as well as harps vers 8. And they are said to be sharers of Christs spirituall Dominion and to be Priests to Him even on earth yea their
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
of a Ministery and publick preaching of the Gospel after that darknesse is both expressed and confirmed by Iohns eating of the little book and the word added that he must prophesie again as it were be revived after such a sad interruption This is vers 9 10 11. The publisher is four wayes described 1. He is called an Angel and a mighty Angel to difference Him from these that sounded the trumpets we conceive it to be understood of no created Angel but of Jesus Christ the Angel of the Covenant as the description following will hold Him forth 2. His clothing and appearing are set down in four particulars 1. He is clothed with a cloud often applied to God and only to Him in the Psalmes and Prophets whereby the unconceivable and inexpressible Glory and Soveraignity of God is pointed at 2. He is said to have a rainbow upon His head so is the Lords Throne described Chap. 4.3 and Ezek. â— 28 which is marked here not only to shew the Glory of our Lord Jesus Christ but that as the Rainbow Gen. 9.4 was a sign and a Sacrament as it were of the Lords Covenant with Noah of not destroying the earth again by water so our blessed Lord Jesus being often suspected to be forgetfull of His Covenant and being now to give warning of the deluge of wrath which was to come upon the Antichristian world He doth thus appear to evidence His mindfulnesse of His Covenant both in the overruling of the Churches affliction and His enemies ruine His face and His feet are described as formerly they were Chap. 1.15 whereby it appeareth to be one and the same Person The second Verse hath the third thing whereby He is described He had in his hand a little book open some way like Him that sat upon the Throne Chap. 5. only with this difference that there it was in the Fathers hand here in Christs there it is called simply a book here a little book that was sealed this is open what is meaned by His appearing with the book in his hand will appear from the end of the Chapter It holdeth forth here our Lord Jesus Christ to be the sender of the Gospel through the earth and the having of it as it were in His hand to send in a manifest and clear manner even then when it is most obscured and darkened in the world for which cause this book is open in His hand when the Temple and Ordinances were shut up amongst men as we may gather from the last vers of the 11. Chap. It is much debated what this little book is whether it be the same mentioned Chap. 5. or any distinct book containing distinct prophesies from what was in that book as if what followeth in this prophesie were revealed to Iohn by his eating of this last book as being contained in it It is not necessary much to debate this considering that it is represented to Iohn in vision and for another scope than the present furnishing of Iohn for compleating of this prophesie It will therefore be more suitable to say that this book is the same mentioned Chap. 5. as now in the hand of the Mediator and opened by Him and now called little because so much only may be accounted as hath not been by the former prophesies discovered or we may take the type of the open book to signifie the preserving of the Doctrine of the Gospel as if it were written on record and keeped in the hand of the Mediator and therefore can neither of it self be vitiate nor destroyed by Antichrist or Mahomet This the scope and the commanding of Iohn to eat it seem to favour but that it should contain prophesies different from what was contained in the former book Chap. 5. so that the former prophesies belong to that book and what followeth this Chapter to this book mentioned here we cannot assent to 1. Because all the trumpets belonged to the first book as being comprehended under the seventh seal of that book Chap. 8. but the seventh trumpet followeth in the close of the eleventh and is further explicated to the end of the book Therefore all these prophesies are contained in the first book mentioned Chap. 5. 2. This Chapter and the next unto the 15. vers do belong to the second wo and therefore must be supposed to be contained in the same book with the first part Chap. 9. Again 3. if that series laid down in the preface to the 6. Chap. hold that the seventh seal comprehendeth the seven trumpets and again the seventh trumpet the seven vials Then the seven vials are comprehended under the seventh trumpet and so both vials and trumpets under the seventh seal Beside if this following part of the prophesie were compared with the former we see no reason why it should either be called little or open more than the former The reason why this book is open in the hand of Christ we conceive to be beside what was above hinted 1. To shew Christ Jesus His acquaintance with the mysteries of God this book is open to Him and therefore that we may trust Him in the revealing of the secrets of God 2. To typifie the future spreading of the Gospel and to confirm it upon this ground that as Jesus Christ had prevailed to open the book of the secrets of God when it was sealed and none was found able to open it so might it be expected from Him that the Gospel should be again brought to light notwithstanding that during the reign of Antichrist it seemed to men impossible 4. The posture wherein this Angel was is observed He sâ—tteth his right foot upon the seâ— and his left foot on the earth by which is set out His Soveraignty over both and so that He hath Authority and Power to make out what He now pronounceth Or this setting his foot on the earth and upon the sea being compared with the first part of the 1. vers I saw a mighty Angel come down it may look to be a type of Christs coming to take possession of the earth again who during Antichrists reign seemed as it were to be keeped in Heaven yet afterward He shall come down and establish His Government through the earth and by His Power bring under the greatest and most raging enemies This suiteth with that expression Chap. 11.17 of His taking to Him His great Power and reigning as if there had been an interruption of His Kingdom formerly which place is the fulfilling of what is here prophesied of Before the Angels words be set down severall circumstances are marked for making this Proclamation the more observable v. 3. He cried with a loud voice as when a lion roareth which holdeth forth seriousnesse and Authority in Him who goeth about this work and that he purposeth to have what He hath to say taken notice of The second circumstance is an interveening effect before His words be marked seven thunders uttered their voices We may look upon what preceedeth
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
as was said at the entry to this Chapter If it be asked how it can be called another beast as different from the former Answ. 1. It is another type describing the same power as Grecia Dan. 7. is described as a Leopard and Dan. 8. as an he goat yet but the same power signified in its diverse qualifications 2. It may be called another beast 1 Because it setteth out the same Antichrist as in a different consideration to wit under the first beast he is considered as a temporall secular Monarch in a series with the heads of the beast that went before altogether constituting one beast and power in a continued line in one seat but under this beast he is considered as abstracted and under this particular head to wit the last and as considered distinctly by it self and not complexly under the multiplicity of heads as it was considered before The Roman Monarchy being considered absolutely in the first but in some respect only under the last In which respect according to the best Interpreters the Kingdom of the Seleucides and Lagades though it be comprehended under the fourth beast yet is there a distinct consideration taken of Antiochus by himself who was one of the horns of that beast Dan. 7. because Gods people specially suffered from him and he being in many things typicall of Antichrist it may thus be done with respect to that also 2. He is considered under the first type as constituting one body with the horns and making use of them here as head to the Clergie and making use of them in the former he acteth by a civil Power warring against the Saints and overcoming them Here by spiritual weapons as miracles excommunications pretences to Christ as we may hear and therefore may be considered as a different power the things he doth and the means he maketh use of being so different one type will not fully describe him Therefore this seventh head being in respect of his claim so different from the rest ought to have a consideration or type beyond them In which sense though he be the seventh head Chap. 17. yet is he also called the eighth upon this consideration 3. Under the first type especially the matter of Antichristianisme or this Dominion or Kingdom it self is set down but under the second the persons exercising that Dominion and that by a pretence to Christ. For the better understanding of this consider three things 1. That this beast is not in time posterior to the first as considering it under the last head for he giveth life to the first hath a hand in the healing of his wound and so in his rise it must be at the beginning of the fourty two Moneths with the other But this head as abstractly considered may be said to be behind the first beast in his complex consideration with all his heads 2. As they agree in time so they agree in designe This beasts design is to make the first to be worshipped which certainly sheweth they are one but under this vail of an Ecclesiastick power and interest as is said and in ordine ad spiritualia he driveth his designe of pursuing temporall greatnesse and grandour 3. The power is the same for vers 12. all the power or commission of the first is exercised by this but variously vented to wit formerly by a violent way here spiritually under deceitfull signes yet for the same end whereby it appeareth that the chief designe of the spirit in this last part of his description by this type is to show 1. upon what account the world gave him such reverence 2. by what midses he procured that temporall greatnesse and respect he deceived the world by signes c. as is expresly set down vers 14. In this description there are three parts In the first are set down the characters and designe of this beast 2. his weapons or means whereby he prevailed to make his designe effectuall from vers 13. to 17. inclusive 3. he giveth a character common to both these beasts whereby it appeareth they are one vers 18. From all it will be evident that this second beast setteth out Antichrist as a false Prophet as the first did as an usurping Tyrant There are four things marked in his description vers 11. and 12. 1. It is described whence he rose to wit the earth this doth not necessarily infer a different thing to be signified as by comparing Dan. 7.2 3. with vers 17. will appear the same beasts rise both from the Sea and the Earth and though in that place the Sea be figuratively and the Earth properly to be understood whereas both are figuratively here yet it enervateth not the force of the reason because as there may be many diverse types so diverse rises of these types as the Grecian Monarchie compared to a Leopard having his rise from the Sea Dan. 7. vers 3 6. is set forth by an he-goat having his rise from the West But it setteth out 1. an humane or earthly beginning opposit to divine it is not from Gods warrand but from beneath 2. An extending of his dominion to sea and land as the Angel Chap. 10. set his feet on both or both over secular Powers and Ecclesiastick according to the two rises of the severall beasts 3. A base beginning yet rising withall slowly and insensibly in respect of this spirituall power whereas his temporall power grew most in troubles and commotions his spirituall did grow most in peace 4. Because this appearance like a lamb is not so monstrous-like as the former which came out of the Sea where great monsters do breed but more came-like from the earth The second thing he is described from is his nature in two similitudes to wit of his horns and his speech and this partiall describing of him but in few parts and not in moe as the first beast was sheweth that in all other things he agreeth and is the same with the former as is particularly said of his power vers 12. Generally this resemblance holdeth him forth to have a meek pretext and appearance as hurtfull to none by his power more than a lamb can be with his horns but really to speak and to be far otherwise in deed as Christ speaketh of false prophets in generall Matth. 7. They come to you in sheeps clothing but inwardly they are ravening wolves so to the chief false prophet this doth exceedingly well quadrate More particularly looking on this similitude of the Lamb here to relate to Christ as certainly when he is said to speak like a Dragon it hath respect to the Dragon formerly mentioned Chap. 12. and his blasphemies seing otherwayes Dragons do not properly speak So while he is said to have horns like a lamb it holdeth out a pretense he maketh to Christs power and to look very innocent-like as his vicar on earth having all power to bind and loose for the good of souls and so to do all in the Lambs name and to
prosecute his designs by his means to wit miracles censures excommunications c. This he is in shew but really come neerer to the trial of him he speaketh as the Dragon that is his doctrine in generall is blasphemous and idolatrous as was the heathen Emperours Where it is observable he spake not as the first beast vers 5. and 6. of this Chapter but as the Dragon Chap. 12. there being an identity in these two beasts and he is likened to the Dragon because none interveened the first beast spake like him also 2. His decrees were to the same purpose commanding the worshipping of Images murthering of Saints suppressing of Truths c. 3. His manner is not meek like a lamb but terrible with threatnings in case all be not obeyed that he commandeth In a word he appeareth one thing and is indeed fully another LECTURE IIII. Vers. 12. And he exerciseth all the power of the first beast before him and causeth the earth and them which dwell therein to worship the first beast whose deadly wound was healed 13. And he doth great wonders so that he maketh fire come down from heaven on the earth in the sight of men 14. And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword and did live 15. And he had power to give life unto the image of the beast that the image of the beast should both speak and cause that as many as would not worship the image of the beast should be killed 16. And he causeth all both small and great rich and poor free and bound to receive a mark in their right hand or in their foreheads 17. And that no man might buy or sell save he that had the mark or the name of the beast or the number of his name WE have heard two parts of this beasts description to wit concerning his rise and nature vers 11. In the 12. vers there are two other touching his practice and design If it be asked what power this beast hath or exerciseth who looketh so lamb-like It saith He exerciseth all the power of the first beast In a word the same power formerly described as agreeing to the former type is exercised by this beast under pretext of his respect to Christ as his vicar and depute he warreth with the Saints maketh blasphemous decrees c. whereby a different power certainly is not described but the way laid down how that beast did attain to exercise so great power so that the Pope is inferiour to no Emperour This saith it s under the notion of Christs vicar and pretence of Religion which confirmeth what was said that the first type describeth Antichrists power this the person exercising it and his manner of doing it There is more difficulty of interpreting these words before him or in his sight which importeth a contemporarinesse of this beast with the former but not that they be different It may be undestood then 1. to imply a respect to this end to wit temporall greatnesse which this beast under this type specially aimed at So before him is as much as in his favours to usher him in as if he were the other beasts Harbinger as it is said of Iohn Mark 1. I send my messenger before thy face c. And thus by this shape and appearance he maketh way for the power formerly described This agreâ—th well with the scope following to wit the Pope his using this Ecclesiastick cloak for attaining this temporall end In a word that that power was exercised by the Pope under this pretext or shape to establish the secular power expressed in the former type 2. It is expounded by some before him that is in the seat where the beast complexly taken fate to wit at Rome The fourth part of the description cleareth this to wit that which holdeth forth his great end and design in exercising that power It is to cause the earth and them that dwell in it to worship the first beast whose deadly wound was healed By this first beast is not understood simply the Roman Empire but as under the seventh head to wit the papacy after the deadly wound which the sixth head got by Constantin's destroying Idolatry was healed by Papacy By earth and them that dwell therein are meaned the generality and plurality of the Christian world especially the carnall multitude By worshipping is meaned that adoration whereof we spoke vers 8. and by his causing them c. is imported both his end and effectualnesse in promoving it In a word he seeketh and endeavoureth by all means to keep up the authority and corrupt way of the old heathenish Empire in his person that it get no lesse reverence in the world than any head that went before And this which is in generall here he more particularly prosecuteth in the verses following Out of which is confirmed 1. That these two beasts are not upon the matter and really different seing this last alwayes seeketh the firsts honour which if they were different could not agree to the Pope or Antichrist who preferreth his own credit and authority to any other And 2. it sheweth that the scope of this type is especially to shew how the Pope came to what he was described to be in the former So really the Popes gaining honour and worship to himself was upon the matter a gaining respect and honour to the beast as it had before his time for though the object was somewhat altered the series and kind was materially the same The particular way how the Pope rose to this temporall height under a Religious shew is set down in three steps or a threefold influence he hath 1. on the world to cause them make an Image 2. on the Image to make it be respected 3. on all men by making them receive his mark And the means how he attained all these are set down 1. By miracles and signs he cometh in on folks estimation and deceiveth them as if he were something vers 13. and 14. 2. He proposeth the making of an Image to the former beast that is to clatch up and set on foot again a Roman power somewhat like the former before the head was wounded though not the same vers 14. which by miracles he effecteth 3. He giveth power to and animateth that beasts Image to do for it self and to gain worship vers 15. by its killng such as do it not 4. By his engaging all to worship that beast and taking them in a speciall manner engaged to him under highest certifications of not buying or selling or keeping common commerce with them vers 16 17. And he bringeth this to passe The miracles which are the first mean are 1. set down generally 2. instanced particularly 3. the influence of them on the world to deceive
their contempt of and enmity at the light which He had made to shine Hence it is that the later Schoolmen especially the Jesuits are more corrupt than the former as may be marked in the writings of diverse Schoolmen upon Thomas who do mutilate and corrupt many things in him so as they may agree with the late determinations of the Pope and the Councel of Trent and may be most opposit to those they call Hereticks an instance whereof may be seen in Cajetan in 3. Thoma qu. 48. art 5. where explaining that assertion of Thomas that only Christ ought to be called our Redeemer which formerly we had Bellarmin contradicting he laieth down for the qualifying thereof that bull of Leo the tenth concerning Indulgences and the application of the Saints purchases to others which was sent to him when he was his Legate in Germanie and forceth such a sense upon Thomas as might agree with it Thus also as we may see was done in the Councel of Trent where ever in all debates among Divines the most corrupt side was inclined to and concluded 4. Remaining in Popery now hath more contempt with it of Gods calling and hath greater snares as is said and therefore hath lesse ground now either to expect preservation from sin or wrath because Gods call requireth separation now more fully and in a more distinct manner than formerly He did as Revel 18. Come out of her my people be not partakers of her sin lest ye partake of her plagues which doth hold forth a spâ—ciall hazard in reference both to sin and wrath after the Lords making this to be proclaimed more than formerly it was LECTURE IIII. Vers. 12. Here is the patience of the Saints here are they that keep the commandments of God and the faith of Iesus 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them 14. And I looked and behold a white cloud and upon the cloud one at like unto the Son of man having on his head a golden crown and in his hand a sharp sickle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sickle and reap for the time is come for thee to reap for the harvest of the earth is ripe 16. And he that sat on the cloud thrust in his sickle on the earth and the earth was reaped 17. And another Angel came out of the Temple which is in heaven he also having a sharp sickle 18. And another Angel came out from the altar which had power over fire and cryed with a loud cry to him that had the sharp sickle saying Thrust in thy sharp sickle and gather the clusters of the vine of the earth for her grapes are fully ripe 19. And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great wine-presse of the wrath of God 20. And the wine-presse was troden without the city and bloud came out of the wine-presse even unto the horse bridles by the space of a thousand and six hundred furlongs HAving shewed the foretold threatened and begun ruine of Babylon in the former part of the Chapter before the Spirit describe the perfecting of that judgement He casteth-in two words needfull for the strengthening of Gods people the first is vers 12. and respecteth the former words wherein Babylons ruine was foretold yet for the time Antichrist rageth and the Saints suffer This verse comforteth and encourageth them against that tentation two wayes 1. By granting that indeed this would be an occasion to exercise and try the Faith of Gods people and make it known which an hard time doth best whether they will keep the commands of God in their practice making conscience of these and the faith of Iesus Christ that is it will discover true Faith from counterfeit and who are true Professours of that Faith that is true yet withall Gods people shall have no losse by it it will be but temporary and here is their trial that is Gods end to exercise Grace and duty are best tried and known in all ill time a suffering time evidenceth honesty more than prosperity and suffering is Gods peoples ordinary lot whether Antichrist be falling or rising The second word cast in for comforting Gods people is from the blessednesse of the dead it may be especially of these that suffered under Antichrist that die well in that difficult time The first consolation is from the outgate God shall give when these trials shall be over and Antichrist ruined The second from what might comfort them in hardest sufferings for the time it is casten in here before the sad things coming be set down for two reasons 1. To be a warning of the high degree that these troubles would come unto so that these that were living should count the dead happy that died well who were freed from these dayes See Solomon Eccles. 4.2 praising the dead more than the living The second thing in the scope is to encourage and comfort the Godly that took the right way of living so as to die in the Lord these troubles should not mar their blessednesse but though the earth should triumph over them when they were dead as Chap. 11. yet even then they were and should be blessed and therefore needed not fear or faint under these trials which were coming There are four particulars in these words 1. A preface implying a weightinesse in that which was to be delivered 2. A plain maxime Blessed c. 3. A qualification not restricting that blessednesse to such a time but shewing that it is specially agreeable and applicable to it from henceforth 4. The reasons of this application that they may rest The preface cometh in by way of diversion as if it were a singular thing thereby to make what is said the more remarkable 1. It is not Iobns inventing he heard a voice 2. It is no earthly voice but a sentence from heaven such as should be respected 3. What is said is to be recorded as usefull to Gods people Write saith he to Iobn which except it be some speciall Doctrine is not usually repeated The plain Doctrine or maxime that should be written in the hearts of all Christians is Blessed are they that die in the Lord. By which words three things are holden forth 1. An end common to all which is death 2. A difference in dying and that is to die in the Lord which is peculiar to some and opposit to dying in our sins Iob. 3.24 as Christ saith that is in effect under the curse and unreconciled to God through Christ So dying in Him is to be found in Him by Faith Philip. 3.9 3. A great odds and difference of the consequents of these diverse deaths the one are blessed that
harvest is understood in the Prophets especially speaking of Babylon as was said a full return of judgement Ier. 51.33 By ripenesse is understood a fulnesse and height of sin Ioel 3. so together holding forth ripe sin and ready judgement sin hath its sowing and growth and ripening and so wrath answerable is treasured up till the harvest time as God said of the Amorites Gen. 15. their cup was not full and sin may be long in ripening for hundreds of years There is a set time for mercy Psal. 102. and a set time for judgement also The meaning in short is Antichrists sin is become great aggreged with many circumstances as now ripened and when our Lord appeared as on His way to execute judgement His Church and People stepped in to beg that it might be so which accordingly vers 16. is granted and fields of wicked men are destroyed possibly that which Antichrist lived on and the harvest he had in the earth by Gods judgements was destroyed However what the Angel had to execute is instantly done upon that petition and accordingly it followeth vers 16. in two things according to commission he putteth in his sickle Then the earth was reaped easily was the judgement executed which he intended there is no more but it was reaped when he beginneth he maketh an end Vers. 17. The second similitude followeth of the vintage which is both a sorer degree of judgement and posteriour to the former sin being now riper even fully ripe These grapes of Sodom are cut down gathered and cast into the wine-presse of Gods wrath it being usuall to the Prophets to use this similitude Isa. 63.2 3 4. It hath also three parts 1. The executioner is described vers 17. 2. His incitment to proceed vers 18. 3. The execution This executioner is an Angel yet diversly described from the former and called another yet comparing it with Chap. 19.15 Christ must be understood as principall but seing He doth these works mediately as in that same Chapter by Armies on horse-back sometimes He is represented because they act by Him sometimes the types more formally represent them who are agents because he maketh use of them however when He is represented they are not secluded contra He is not when the types resemble them most and the putting these two agents together it sheweth that though Christ 〈◊〉 instruments yet that Himself first appeareth because the work was great and the 〈◊〉 weak extraordinarily He beginneth but when the Church multiplieth He 〈◊〉 Him instruments out of her The instrument or agent is called an Angel as these who powr out the vials are yet we conceive them not to be understood as properly so seing battels and horses are not obscurely mentioned here and Chap. 19. to be made use of in the execution of these plagues but the manner of the expression of things in this Book is in the tearms of heaven It pointeth at some fit ready instrument Jesus Christ shall have to make use of when He shall have to do one or moe to cut down and cast these grapes in the wine-presse but Chap. 19. He treadeth it Himself Two things are spoken concerning this Angel 1. He came out of the Temple which is in heaven that is some member or members of His Church here called heaven for it was the wine of the earth that is of the wicked and not of the Church which was to be gathered 2. He is armed even with a sharp sickle such as Christ had to shew it was that same power whereby this instrument acted the armour and strength was of the supream Agent Hence Chap. 19. which we take to be the same judgement with this and ending Gods controversie on the beast He as King rideth foremost and the Armies of heaven follow Him to this battell yet none have armes but He and we cannot conceive them acting but He is on their head Hence we may think it the lesse absurdity that the petition again for furtherance of the work is renewed to this Angel although it be not absurd to conceive this Angel to be a Minister of the Gospel as Levits served at the altar giving direction to such as Christ should choose to execute His judgements as one of the beasts giveth the Angels the vials Chap. 15.7 and so his power over the fire will be to be understood as Chap. 11. of the Witnesses their having power over fire and diverse other plagues Vers. 18. The incitation is renewed God will be called on in every step In which ye have 1. The suiter described 2. The suit and its reasons are set down both which differ from what is spoken of by the former intercessour vers 15. the suiter is called an Angel but hath two peculiar properties 1. He cometh forth from the altar which importeth some more retired secret holy place than the Temple we can expound it no otherwise than we did Chap. 6.9 10. in the fifth seal to hold out heaven ordinarily set out by the most holy 2. He had power over the fire not as one peculiarly separated to govern that element nor one commissionated to execute judgement himself by fire properly or figuratively to be understood for then he needed not deal with him who is properly commissionated for that end and that Angel Chap. 16. is called the Angel of the waters not as having a peculiar charge ordinarily of them or over them but as peculiarly commissionated in reference to them with his vial yet it is not properly to be understood of waters as will appear it holdeth out then to speak so some contest and fight they had with fire and that the fire did not prevail over them but they overcame it by the bloud of the Lamb Chap. 12.11 and by their faith and patience Heb. 11. being invincibly armed against all torments In a word we take it to be the reviving of the Martyrs cry which was against heathen persecuters Chap. 6. Now their number is compleat and there is not that ground of suspending the judgement which was given in that place This cometh to rememberance before God who findeth in her the bloud of all Prophets and Apostles because they have served themselves heires to all and this guilt hath a loud cry before the Lord to procure the hastening and closing of Antichrists judgement So the first Angel setteth out the cry of all the Church Militant the second more especially of sufferers Triumphant See Chap. 6. This Angels suit in two things differeth from and goeth behind the former 1. The suit is thrust in thy sharp sickle it was simply sickle before This is added to shew a severity in this judgement and a holy pressing in this Angel beyond the former 2. The grapes are said to be fully ripe so there needeth no longer waiting The harvest was ripe before now the grapes are fully ripe for they have had more time 2. They had more means and former lesser judgements were despised 3. They have
things when the fashion of this world shall be changed and it shall depart like a scrol and the elements melt with fervent heat What this is may be spoken to Chap. 21. vers 1. But certainly here is such a change as was not before this time even that spoken of under the seventh vial Chap. 16. that heaven and earth shall flee away as not to be found that is not so as formerly they were there being now a change on them They are said to flee before his face to shew with what facility and ease that change shall be wrought 2. Of what glorious majesty and power this great Judge shall be that these creatures cannot abide His presence but do flee 3. To shew that it is the end because this consummation and great change on the Creation is instantly before the Judgement when the living Elect shall be changed in the twinkling of an eye as 1 Cor. 15. and 1 Thess. 4. now time and place as we make use of them are gone The fourth step of this preparation is the raising of all parties to be judged which includeth the Resurrection in two steps 1. that all are again brought to a bodily life where ever their bodies were buryed or destroyed And here we take in the change that shall befall these who shall be living instead of their dying The second step is their appearing before the Judgement for where the carcase is there will the Eagles be gathered together Hence it is said that the Son will send out His Angels to gather them from the four winds and Jesus the Judge shall have them personally presented before Him which also in part belongeth to the procedour This is the order of the matter though this of the resurrection be subjoyned after the procedour in judgement ver 13. The second thing cleared in this judgement is the parties who is the Judge and 2. who are judged The Judge certainly is Jesus Christ the Mediator who hath the keys of hell and death Chap. 1.18 and is appointed Judge of quick and dead Act. 17.30 31. called God ver 12. before whom all do appear for He is personally to be understood having these divine Attributes of power to execute omniscience to take up and justice to proceed He hath divine Authority and Commission for this He hath divine glory and will appear to be God in our nature in that day going about this last and solemn act of His Mediatory service and Kingdom The parties judged who stand before the throne are 1. generally the dead all who ever lived as after ver 12. Under which are comprehended these who then shall be alive as also Enoch and Elias 1. because their change shall be as death to them in changing their bodies to an immortall condition 2. Because they are few and comprehended under the greatest number for if the dead appear much more these who shall be living More particularly they are distributed in small and great which taketh in all sorts 1. Kings and mean ones none shall escape 2. Rich and poor 3. Mighty powerfull strong and weak 4. Old at the greatest age and statuâ—e and young who have not attained to their perfection In a word all that ever breathed and had life none are exempted but all are made to appear If any ask what young ones have to be judged for Answ. They are under one of the Covenants either of Works or Grace if of Works then have they the breach of that Covenant to count for they being the serpentine brood of a transgressing stock 2. If they are Elect they are to be judged by the Book of life For that question agitated in what pitch every one appeareth whether of a lower or taler stature old or young according as they died we insist not on it The Schoolmen decide all to be raised about the age of thirty years that being the prime of mans strength and about the age that Christ was at when He suffered which will be found to be thirty three years and some more having entred to His publick Ministrie in the thirty but this derogateth from the mysterie of the resurrection 1 Cor. 15. for though the same body be raised ye it will be another kind of body than ever formerly it was at any age We may say of the Elect they shall be perfect in what ever condition they died all that which is imperfect being done away their person stature judgement c. being perfected And we think that that perfection which consisteth in conforming them to Christs glorious Body is of another kind than to respect either age stature or the like We may see from this also the absurdity of that Popish conceit whereby the judged are distinguished in four sorts by the Schoolmen one whereof doth judge and is not judged being of a degree of perfection beyond coming into judgement here none that hath life whether Elect or Reprobate are secluded but all being in these Books all that are written in them must appear and none there are but they are written in them and no need there were of this Book of life if the Elect in it were not also to be judged It is true Believers none of them shall come to judgement as judgement importeth condemnation according to the Word Ioh. 3.18 so no Elect cometh into judgement yet for absolution they come It is truth also that the Saints shall then judge even Angels 1 Corinth 6. and possibly the Apostles and some others may be more eminent in that judgement Matth. 19.28 yet that doth not exclude them from being judged themselves they being among the dead now standing before the throne but includeth an affeâ—â—ory aâ—sent to the great Judge His sentences and is a speciall prerogative put on all Believers that day who shall be caught up on the bench with the Judge when the reprobate like fellous and pannelled malefactorâ— shall be standing at the bar while they sit as it were on the steps of the sides of His throne being caught up to Him when others are left 1 Thess. 4. which also may admit of degrees Followeth now the proceeding when God is on His throne and all the world standing before Him It hath three steps 1. generally Books are opened for all 2. A speciall Book for the Elect The book of life is opened 3. Sentence is passed and pronounced upon all according as was found in these books and according to their works In all which there is an allusion to mens proceeding where when men are guilty and brought to judgment 1. there libels are red called by the Hebrews books Iob 31.35 2. The witnesses depone or their depositions already on record are made known 3. The Law is consulted concerning the matters that are found what sentence is due to them So it is here which is not as if Jesus Christ were literally so to proceed for nothing escapeth Him but to shew that the judgement shall be as accurate and particular in the
which from God they had only in keeping till this day By hell here may be understood as ordinarily the grave there being one word for both in the Originall or these bodies if any be that are in hell such as Korah Dathan and Abiram and others But generally this is sure that by these places sea â—â—ll and death are meaned all places where dead bodies are ordinarily buried or extraordinarily crushed and destroyed they shall all compear wherever they be They are said to give up their dead that is not by any faculty in these creatures but it is easily speedily and simply as if in boxes they had been keeped all distinct and now they lay them out which is done by Gods power as He made the fish only by a word cast out Ionah on the dry land whole It is called their dead or the dead which was in them to shew 1. an account as it were every one maketh of their dead as if they were answerable for them â— it is so accurate none is missed or keeped back 2. To shew it is the same dead that are judged and in the same bodies that died and were buried or perished It is as Iob saith Chap. 19. he and none other for him So it is they and none other for them the same body as it is the same soul compearteh to get judgment according as they did in the flesh it being suitable that the same body should share with the soul in its eternall condition Here is a wonder a thousand bodies are rotten together possibly men feeding on others and living on others dead bodies yet now all are put to their own masters none are wrong marrowed in the least pickle of dust It is added and they were judged this sheweth that this resurrection goeth before their sentencing and that as every one arose and none were missed so every one is judged and none misseth a just sentence there is one rule as there is one judgement for sin taketh impenitent sinners to hell and none but the holy though not for their holinesse are admitted to life Concerning this judgement I would only add 1. That it is not unlike that as our Lord the Judge shall visibly as man appear so shall He vocally and audibly pronounce the sentence to the hearing of all at least as to the main of the sentence Come ye and depart ye c. This the Scripture seemeth to speak and it is not inconsistent with the order of proceeding and the intimating publickly of the sentence before men and Angels agreeing to that day but very suitable to it I say as to the generall sentence on the body of the Elect and of the wicked respectively And therefore secondly it is not necessary to astrict this judgment to such a long time as some do as if every ones account and particular sentence were distinctly and successively to be handled He saith at once to these on His right hand and again one sentence to these on His left together Matth. 25. Particulars indeed are manifested which are the grounds of every ones sentence but that may be done at an instant by our blessed Lord Jesus by opening the books much more than the devil could at the twinkling of an eye Matth. 4. and Luk. 4. shew Christ the world and the glory of it The execution of this dreadfull sentence followeth in the last two verses as it concerneth the wicked 1. Consider the parties condemned Then secondly the judgment or death they are adjudged unto The parties sentenced are ver 14. death and hell that is the last enemies of Christ who are to be subdued and now generally all His enemies as may be gathered from 1 Corinth 15.16 they are all in hell now none in heaven the earth is removed and death and the grave have no power on the Elect Therefore there is no service for them in time which now is gone the wicked are in hell and death goeth with them as having no more to do here By this then death and hell were cast in the lake is not meant any proper judgment on death and hell or the grave but it holdeth out first that now all effects of sin and of the curse as to the godly are removed and now all these go together to the pit with the Reprobate and the company of the now-glorified Elect is fully freed from them all as Chap. 22. vers 3. which relateth to this Secondly That Christs victory is compleated when death and the grave that are amongst the last enemies are subdued and have accesse no longer to trouble or detain any of His people being now confined within the lake signifying thereby both the absolute freedom of the Elect from them and the full dominion to say so which they shall have over the Reprobate 2. All who are not written in the Lambs Book of life they are casten in this lake all that are not elected In a word all the Reprobate all that are not pardoned through Christ and by grace not exempted from the deserving of their works whether great or small rich or poor noble or ignoble old or young more civil or prophane c. The sentence is seen and may be known in the excution They are cast into the lake wherein the devil was cast ver 10. This is expounded to be the second death that proveth this to be the general judgement when all the reprobates put together are sent thither In a word all these share with the devill and his angles in hells fire where we may again see 1. that the book of life or way of grace is that only which keepeth the Elect from this damnation Yet 2. that others get no wrong for they deserved it only God pardoned them not which He was not obliged to do 3. That there is a good agreeance and connexion between election and holinesse therefore they are judged according to their works and none can say let me live as I will If I be elected I will be saved God putteth Works and this Book together as the rule 1. To stop their mouths that perish and to vindicate even His election in its execution from respect of persons 2. To shew that it is yet Grace that saveth let not therefore these two be separated LECTURE I. CHAP. XXI Vers. 1. ANd I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea THe last sentence being past in the former Chapter and the execution of it as to the wicked and reprobate shortly pointed at Followeth now the execution of the sentence as to the Elect in this Chapter and Chap. 22. In the lake were casten all not written in the book of life unto this holy City are admitted none but such as are written in it whereby it appeareth that they are two estates and conditions that are opposed eternall life to eternall death of two opposit parties the one including all the reprobate
be a special priviledge of Martyrs and sufferers 718 Whether these living Saints who are raised to reign be the same individual persons who did suffer or if it be to be understood of Saints in their succession The latter is cleared and proven 718 719 Whether bruit and senslesse creatures shall be partakers of the good condition of the Saints 720 721 The good condition of the Saints after Satan is bound described at length and the continuance thereof 731 Some things premitted for understanding of Satans being bound 703 A fourfold dominion or reigning of Satan mentioned in the Word 705 706 Satans restraint mentioned here is not to be understood absolutely and simply in all respects but it is to be taken for the most eminent restraint from Christs birth till His second coming 706 707 The description of the party that bindeth Satan the execution of his errand and the reason why Satan is bound for a set time 728 729 Satans deceiving no more is not to be understood simply 729 How we are to understand Satans being loosed out of prison the time thereof the event of his gathering his followers together to battel 736 737 738 What is implyed when Christs death is called a satisfaction 296 That it is truly and properly a satisfaction proven 297 298 What is understood by Sea in the Scripture 424 The Sea of Glasse See Glasse What is meant by these words There was no more Sea 754 What is requisit for understanding the Seals and types in them 338 339 340 The scope of the fifth Seal 360 By the opening of the sixth Seal there is a dreadful judgment foretold where some things are premitted for understanding thereof 370 371 372 That the judgment held forth by the sixth Seal is a judgement upon the Roman Empire and its heathen and persecuting Emperors cleared and some considerations added for confirmation 373 What is to be understood by that sealing spoken of chap. 7 380 Why those who are sealed are called the servants of God where of a twofold seal 388 Sealing against error no common priviledge 390 The sentence pronounced at the last day just 744 The sentence pronounced in behalf of the Godly a just sentence yet exclusive of all merit 745 746 Wherefore works are mentioned in the passing of the sentence and not faith ibid. Separation from a Church unlawfull for the faults of particular members though not censured by the Church-guides 172 173 Separation from the Church of Rome See Church of Rome Some considerations whereby the meaning of these words thrust in the sickle is cleared 597 598 599 The song of the Church for her delivery from Antichrist the matter of the song the description of the singers their several properties 574 575 576 What we are to understand by the seven Spirits why called seven and why they are said to be before the throne 4 The Spirit may be expresly prayed unto 10 What it is to be in the Spirit 29 If there be such a thing as the haunting of evil spirits in desolate places 679 Why Ministers are called stars 50 51 176 177 Why Christ is called the morning star 174 175 What judgement is it which is threatned by the falling of that great star called wormwood and whether it be any particular heresie and if a particular one to what heresie it is most probably applicable 429 VVhat that star is chap. 9.1 and what is implyed in its falling from Heaven to Earth 436 The power given to the fallen star with the exercise of that power and the effects that followed thereupon 437 438 VVhat we are to understand by the white stone 159 Why the Word is compared to a sword 40 VVhat is meant by Christs fighting against the Nicolaitans with the sword of His mouth 157 In what respects Christ's countenance is as the shining Sun 40 41 VVhat is meant by the darkening of the Sun 437 The Supremacie of the Roman Bishop was not pleaded at first from divine institution 426 A human sympathie in the Man-Christ with Believers and the properties of that sympathie 411 412 A particular consideration of Mede his Syâ—chronisms shewing wherein the Author doth agree with him in fixing of periods and wherein he differeth from him 333 334 seq T WHat we are to understand by the Temple of God being opened in Heaven 509 605 What is meant by Gods Throne and why the seven spirits are said to be before the Throne and what by the Rainbows being round about it 4 5 270 271 Toleration not approven of Christ 156 How it cometh that some zealous men are ready to tolerate Error though zealous against Scandals 156 157 Why Christ is so much displeased at Ministers for tolerating corrupt teachers and that it is a thing reprovable in Magistrates also to tolerate them 164 165 No Minister hath power to transport himself from his particular charge yet that the Church may do it for her own greater good proven 112 113 114 115 116 That transportation is to be with great singlenesse and caution with some rules about it 119 That there are three distinct Persons in the Trinity and that this is a fundamentall Truth 5 6 7 8 VVhat is imported by the voice of a Trumpet as used by Christ 32 33 Though both the Seals and Trumpets hold forth trouble to the Church yet do they hold forth different troubles in time and nature and from different enemies 330 The second general Prophesie of the Book of the Revelation comprehended under the first six Trumpets 403 Some things touching the connexion of the Prophesies under the Trumpets with the sixth Seal 403 404 Some circumstances preparatory to the sounding of the seven Trumpets 404 405 Some considerations premitted for understanding the Prophesie of the Trumpets 416 417 The Trumpets denote the state of the Church where of their series and order 418 419 The Arian heresie and what followed from it and followed upon it is especially holden forth by the first Trumpet 420 421 422 The second Trumpet holdeth forth the corruption of the Government and Governours of the Church 424 425 To what time the sounding of the third Trumpet belongeth 429 To what Century the fourth Trumpet doth belong 431 The judgement threatned by the fifth Trumpet 434 435 The judgement threatned by the blowing of the sixth Trumpet the rise of that plague and the executioners thereof 447 The consolation given to the People of God to comfort them in these sad times under the fifth and sixth Trumpets with a description of the publisher of these glad tydings 464 465 The blowing of the seventh Trumpet and the identity thereof with the seven Vials where some objections to the contrary are answered 504 505 506 The event of this Trumpet is a song of thanksgiving for the deliverance of the Church where the singers their posture the matter of their song and the ground of their praise is set forth 507 508 The dominion of the Turks is to be understood as the judgement
him in reference to the Christian Religion which a heathen Magistrate did not yet is the Parent 's power and authority over his Son no lesse than when the Magistrate was heathen because the Magistrates command is not privative but cumulative to the Parents Authority even so is it here And there can be no greater reason to say that Church Power and Authority over Christians did cease in spirituall things after Constantine became a Christian than to say that the Power and Authority of a Christian Parent and a Christian Master did expire at that time And seing it is granted that Church power and Parentall power are both immediately from God without any mediate derivation by the Magistrate It is reason that they should be of equal duration and continuance also And in matter of fact it is clear that the Church continued to exercise the same power which formerly she did and also that the Magistrate concurred in his station for the strengthening thereof and there is not the least shadow for any delegation after that more than formerly But that now by the approbation of civil Authority the Church had accesse to do that for which before that time she was persecuted even as there was full liberty given to Preach the Gospel which formerly was inhibited yet none will say that that power of the key of Doctrine was derived from the Magistrate For what is alledged of the Emperours calling of Councels That will prove him to have put them to the exercise of their power but not that it was derived from him more than when before that time Provincial Councels were called by some eminent Bishops it will prove that their Call did authorize them But rather both these Calls do suppose Authority to be before in these that are called And therefore there is no question that if Constantine had called others than Church-officers to judge and censure in reference to these differences Ecclesiastically he could not have derived Authority to them so as to have made them equally Rulers and with the same Authority as if they had been Church-members and Officers which yet might have been done if their Authority had resided in him alone Beside he commanded the preaching of the Gospel also as is said Whence we may see that Christian Magistrates did not meddle with that Power and Authority which formerly resided in the Church neither ever was it heard of that a Magistrate did excommunicate authorize or ordain a Minister and such like wherein Church-power is exercised And though it be said that he doth these things mediately by putting the Church to it and by calling Church-officers to consult in Ecclesiastick things which he doth confirm by his Authority even as he doth govern other Societies as Physicians Lawyers c. by Authorizing some of their own number to mannage what concerneth such Callings and Functions in which respect say some the Function is different from the Magistrate Yet he is not the Lawyer nor the Physician more than he is the Minister but the Authority is on him alone To this we say 1. That the paralel is most unequal because although a Magistrate be not by his station a Physician or Lawyer yet supposing him to have skill he might lawfully do any act incumbent to these Stations which doth indeed show that the same Authority whereby they act doth reside in him but suppose he had the Theorie of Ecclesiastick things and skill in them yet he might not stepâ— to himself to act the acts of a Ministeriall Function nor as a Magistrate to sentence with Church sentences Administer Sacraments as he might do in the sentences of inferior Magistrates and Courts which doth shew that that Authority doth not reside in him 2. We grant that he may be said to govern mediately as he may be said to Teach and Preach mediately for he ought to provide for that But that will not infer that the Authority of Preaching is derived from him yet no way doth the weight of this controversie so much ly on matters of fact what Churches or Magistrates did since the Apostles dayes as by what right and warrand they did what they did This last assertion therefore although made out could prove nothing without the former nor will the instancing of exorbitancies in Church-governours infer any nullity of that Power more than the enumerating of miscarriages of men in civil place will enervate that ordinance of God yea we are sure much ill hath come by Magistrates intrusion in this Church Power and many have miscarried in it much lesse will heaps of slanders against most faithful men do it whom God eminently countenanced and who singularly by suffering were honoured to testifie for Him such as Mr. Welsh Mr. Melvil Mr. Davidson and others who we are perswaded in the great Day will be as bold in reference to their being approven in their stations as any of their opposers or traducers on this account This way of writing will not be found to proceed from zeal for the Lord which hath so little respect to such who eminently adhered to him and let these traducers of His Ordinances and Servants prepare for giving account for both to Him to which we leave them For the absurdities wherewith he doth load this truth they being for substance the same which often have been fully wiped away we shall only say these two 1. That either they are no absurdities Or 2. Not such as the grounds acknowledged by him will infer For 1. It is no absurdity simply that a man in diverse considerations should be subject to diverse co-ordinate powers as a son is to the Magistrate as a Member of the Commonwealth to his parent as a child and member of the family and in some things as formerly hinted at he is so obliged to be subject to the parent that no command of a Superiour can loose him from it and in other things so subordinated to the Magistrate that therein the parents authority hath no place And the same may be seen in wives who in some things are subject to their husbands commands and no Authority can warrant them to do otherwise 2. We say that this same absurdity might have been instanced in these Churches that the Lord writes to suâ—pose as he doth in the other case that the Magistrate had appointed some whom the Church had called to her Synods as for example to that mentioned Acts 15. to some other civil imployment as they were subjects would not the same absurdity of the interfereing of the two Authorities have followed he must either then say that such a case was not conceivable in these times or he must say the absurdity must be evited or it will be fastened upon the way approven by the holy Ghost as the Churches governing of her self distinctly is granted to be at least during such a case and when he loses and vindicates his own concession it will be easie to answer his objection 3. It cannot be denied but
that a Minister may independently command a Magistrate in the Name of Christ according to the Word and that not only by reason of the matter as an other private subject may do but by vertue of his Office and Authority in which respect he is not only a reporter to tell what is Truth but a Messenger and Herauld authorized to charge all hearers to the obedience thereof as Iohn the Baptist did Herod who in some respect might be subject to Herod as in other respects Herod was to him and if this be no absurdity in reference to particular Governours why should it be thought absurd in reference to the Powers by which these govern Supream Church-Power then and Supream Civil-power in distinct persons cannot be absurd And we suppose there can be no Authoritative Officer that upon any civil account can so independently command the Civil Magistrate Church-power therefore is not to be regulated in every thing as the Civil is It 's strange to say that it 's lawfull to a Magistrate to receive Ministeriall injunctions or not as he pleaseth or at least no more than a sick person is subject to the Physician can it be said that a sent Minister can have no more Authority in prescribing duty in the name of Christ than a Physician in giving directions for health Or will it be thought equally sinfull or lawfull to disobey the directions of the one as of the other even laying aside the matter or shall every one skilfull in Divinity be counted of equall Authority with a Minister as the counsel of one that is skilfull in Medicine is to be counted of the same weight as if he were a graduat Physician if his reasons be as weighty or is there any exception of some more than others from Ministeriall power because of any outward place or grandouâ— These things can hardly be conceived without wronging the Ordinances of Christ. 4. It 's thought absurd to say that a Magistrate is not blindly to act according to Church conclusions and determinations but deliberately to try his own act and yet not to be the proper Judge thereof It cannot be denied that a Minister is to try and judge of what commands the Magistrate shall lay on him in reference to his duty if therefore the Magistrate's subsequent judgement did demonstrate him to be supream in Ecclesiastick things the same will prove the Magistrate's judgement in the case foresaid to be subordinate to the Ministers that therefore is no absurdity 5. An Ambassadour from one King to another or to some inferiour Magistrate is in his personall carriage subject to the Authority within whose bounds he is but as an Ambassadour in the following of his Commission and instructions and as such he is only countable to these that sent him and never was it heard that one subjected his Ambassadour to the Authority of those to whom he was sent even amongst men But that was reserved at least for some others appointed for that end by him neither doth a Magistrate account an Ambassadours independency on him to be inconsistent with his Authority Now Ministers being Ambassadours sent by Christ to Magistrates as to others we must either say these to whom they are sent must judge when they faithfully exerce their Commission or not in their Masters name which is absurd amongst men and could not but look partiall like or we must say they are not countable or censurable on earth or that Christ hath intrusted His Ambassadours and Church officers with this power of censuring men who shall walk unworthy of their Trust. If it be said that an Ambassadour is no Magistrate and hath but an instructed power Answ. Yet is it a power and in that respect such as Church-officers have and suppose there were a plurality of Ambassadours for a King or State within the Dominions of another instructed to act joyntly for his affairs and to censure any of their own number or retinue that should walk unworthy of their place would any Magistrate think that these wronged his power if they shat some from their fellowship without his warrand or could he claim to recognosce their deed although in a criminall case he only might have accesse to punish even their members in that place For that qualification of his concession which is to allow this confederate Authority only to the Church that lived under such a Magistrate as doth not undertake the care thereof we suppose it will not be easie to free it of absurdities if this distinct Government be not acknowledged to be perpetuall For 1. Do not the same Scriptures that place all Authority in the Christian Magistrate and require absolute obedience from his Subjects to him in the same manner belong to any Magistrate as a Magistrate and his Subjects under him and particularly that place Rom. 13. And suppose the Magistrate should not assume that power and put it in exercise yet if Ecclesiastick power be in that same gift committed to the Magistrate with the civil power no private persons could upon any pretext meddle therewith For suppose the Magistrate should abstain to punish some kind of Murthers Witchcrafts c. no private persons could confederate themselves to assume a power of punishing these becausâ— civil power to punish these things is not committed to them but to the Magistrate If then the Church might censure scandals without incroaching upon these Scriptures at that time Why may it not do so even when the Magistrate is Christian This Church power then cannot be understood to be comprehended under the Magistrates Commission seing Paul is exercising it even while he is extending to the utmost the Magistrates Commission in all things and quarelling Christians for encroaching upon any thing due to him and no question he knew best the extent of these directions 2. There is no Magistrate who will professedly disclaim the charge and Government of any people although in practice many of them prove negligent of the Church of Christ. Now it may be asked if this necessity of confederating for exercising of Church-authority dothâ—ly upon the Church only when the Magistrate is professedly Heathen or if also when Erroneous or Atheisticall and Prophane or in practice negligent and carelesse like Gallio in what concerneth the Church It cannot be astricted to the first because the Church is no more obliged to an Erroneous Magistrate then to a prophane and carelesse Magistrate though he be not professedly an Heretick or Erroneous if that Authority be not improven for them and so according to these principles the Church is to confederate and exercise Authority within her self even then which will come to this that the Church is called to assume this Authority except in such cases as the Magistrate doth take it on him and exercise it for her good for if he exercise it to her hurt it is better to want it and so it will turn near to this that the Church is to assume this power save where the Magistrate
this revelation revealed to him in one day from the Lord yet the Lord gave him some breathings between visions First things present and then things to come being revealed to him which is one cause why the prophesies and visions of this Book are distinguished from each other The second circumstance observable is the Lords giving accesse to Iohn to see what he saw Behold a door was opened in heaven what is meaned by Heaven here whether the Church Militant which is often in this Book and in Scripture called Heaven or whether the third Heaven spoken of 2 Cor. 12.2 we shall not insist on it What Iohn saw was concerning the Visible Church and for their behove and advantage but it is like the place where Iohn saw these things in vision was even that which we call Heaven literally God extraordinarily making way to him to look in where His Glory was manifested and it is called here an opening of a door in heaven and there shewing him things to come concerning His Church which were afterward to fall out yet this is now shown unto Iohn in vision as if it were for the present time acted in a kind of comedie before him And therefore may either be supposed to be revealed to him in Heaven or in a trance represented to him as if it were there And it agreeth best with the scope that it be thus understood to wit that Heaven should be in this manner opened to Iohn and things revealed to him there which he was to reveal to the Church The third circumstance is the voice which he heard and what it said and the first voice which I heard c. that is the former voice which I heard Chap. 1. vers 10 11. The voice of our Lord Jesus Christ which said there I am Alpha and Omega the first and the last that same voice speaketh again and reneweth Iohns Commission to come and see and write and the voice biddeth him come up hither and he will shew him c. to tell that a heavenly mind is a great furtherance to acquaintance with the Mysteries of God and earthly-mindednesse is a great hinderance and obstruction and then he proposeth what things he hath to shew him Things which must be hereafter So that in the expliâ—ation and application of this revelation we are not to look back to the four Monarchies but to Christs way with His Church in the dayes of the Gospel according to the first generall which we premitted The fourth circumstance is vers 2. And immediately I was in the Spirit whereby it is like there hath been some intervall betwixt the ecstasie he was in Chap. 1. vers 10. and this ecstasie of spirit he is now in and it is the second way how our Lord Jesus fittteth Iohn to receive these following Mysteries First He carrieth up his affections and maketh him Heavenly and then ravisheth him in the spirit whereby as Chap. 1.10 in an extraordinary way Iohn is as it were taken out of himself put in an ecstasie impressions of things to come made on his spirit and palpably and visibly made discernable to him in a Spirituall way as if he had seen them with his bodily eyes We come now to the vision it self And in it we have 1. Gods Throne to speak so set forth 2. Himself sitting on it 3. A description of His Glory as He sitteth upon it 1. Behold a throne was set in Heaven These are borrowed expressions for God needeth not a materiall Throne neither hath He any such in Heaven but as among Kings Thrones are used as seats for Judgement and for places where they appear in their Royalty so the same similitude is borrowed here to set out the Soveraignty of God in Heaven and in Earth and in His Church especially His Gospel-church which is called His Throne Ier. 3.17 for in it He hath an absolute Dominion and Government and is continually exercising and acting that Government as a King on His Throne It holdeth out 1. Not only Gods greatnesse and power But 2. His absolute Dominion and Soveraignty And 3. His actuall exercising of that Power and Soveraignity which is further holden out in the second expression one sate on the throne the Throne is not empty but hath one sitting on it acting and exercising that Power Such words are frequent in Scripture Psal. 11.4 The Lords throne is in heaven his eyes behold his eye-lids try the children of men It expresseth what is meant by His Throne to wit His absolutenesse and Soveraignity in Government and His Justice and severity being angry with the wicked every day God in His Glory and Excellency is holden out as sitting on His Throne vers 3. in other sort of robes than ever were seen on the greatest that ever were in the World He that sat on the throne was to look upon like a Iasper and Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald these are expressions not of His form for He is purely spirituall and unconceiveable but borrowed to set forth His splendor and Glory and because that which men usually think most excellent is gold and precious stones these are made use of for this end There are two stones mentioned for resembling of His Glory the first is a Iasper an exceeding precious stone it was one of these precious stones that was put in Aarons breastplate Exod. 28.20 and it is among these stones wherewith the foundations of the walls of the New Ierusalem are said to be garnished Revel 22.19 And because one stone is not sufficient even but to resemble the Glory and splendor of the Majesty of God there is another added to wit the Sardine stone which is also precious as the former was These being unknown to us we shall not insist to describe them for the scope is clear to wit to point out this that God is admirably and inconceivably excellent even so excellent that all the most precious things in earth being put together are but poor shadows and infinitely disproportionable resemblances of that excellency which is in Him A second thing whereby this Glory is set forth is And there was a rainbow round about the throne in sight like unto an Emerald In Ezek. 1. where the same description is almost in the same termes there is a Firmament a Throne one sitting on it and a rainbow as the appearance of the bow that is in the clouds in the day of rain so was the appearance of the brightnesse round about the scope in both places is to shew the glorious Majesty of God who as He hath a Throne attributed to Him improperly to expresse His Soveraignity so hath He this as a cloath of State over His Throne thereby to shew how farr His Soveraignity and Majesty is beyond the greatest Monarchs on Earth for He only hath immortality and dwelleth in a light that no man can approach unto whom no eye hath seen nor can see 1 Tim. 6.16
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
prophesie Chap. 12. where this bloudinesse is set out by the red Dragons waiting to devour the man childe new brought forth 4. The event and Christs prediction Mat. 10.34 35. and Luk. 12.51 c. that He came not to send peace but a sword and to kindle a fire already almost begun confirm it and we cannot more warrantably expound these sad things which follow and accompany the Gospel of any particular event than of that which agreeth with His plain Word by which Word also we may be helped to understand what taking peace from the earth is to wit confusions and troubles that come on the Church after the manifestation of the Gospel The meaning then of this type as a prophesie in short is to foretell that that Church which should at first shine by the spreading light of the Gospel and should be captivated unto Jesus Christ by His triumphing in His Ordinances throughout the world that Church should be suddenly set upon by persecuters and a bloudy and a terrible-like dispensation should immediatly follow the conquest of the Gospel so that in no part of the world the Professors thereof should have externall peace but being hated of all men should be betrayed killed massacred and cruelly and universally put to death in so far that the former dispensations to the Church should seem quite to be altered in their outward face and she changed from her former whitenesse to a bloudy colour in respect of her many sufferings The preparation here to this type is the same as under the former to wit a voice saying Come and see whereby all are again and again stirred up by all the Ministers of Christ whatever be their qualifications to consider the opened seals Only it differeth in these two 1. That this is the second beast formerly described Chap. 4.7 2. That though he speaketh the same thing yet doth he it in a different manner as a Calf or Oxe differeth in their sound from a Lion The reason why the second beast so qualified as a Calf is made use of to invite to come and see the events of this seal is because that beast being most famous for patient enduring and hard labouring suiteth best with such a suffering condition of the Church and so sad news as were to be revealed by this type and also because it representeth best the qualifications of a Ministrie fit for such a dispensation and so also setteth forth Gods wisdom most in fitting men for and trysting them with such a sad condition of His Church It is therefore to good purpose observed at the opening of each seal whether it be the first second or third beast that calleth for they are not ranked by guesse but purposly to point out a suitablnesse and conformity between such an event or condition of the Church and the persons made use of in reference thereunto according as they are represented by the saids beasts and as this exposition agreeth with the scope of the prophesie so with the type and with the word of explication that is added 1. It agreeth with the type for it is said There went out another horse that was red and there was given unto his rider a sword c. This red horse signifieth a bloudy dispensation for which cause the Dragon Chap. 12. in the prophesie contemporary to this is called red and the beast that was drunk with the bloud of the Saints is described as scarlet-coloured for that same cause to wit their bloudy effects upon the Church The Sword also which was given him importeth persecution as Matth. 10.34 Luke 12.49 I came not to send peace but a sword Also Rom. 8.35 Who shall separate us from the love of God Shall tribulation or persecution or sword c. The meaning then of this type we clearly take to be the same persecution signified by the red Dragon Chap. 12. which persecution immediately followed and waited upon the Church flourishing by the Gospel which was typified by the woman cloathed with the Sun c. even as this doth follow upon the conquest of the white horse The word of explication also which is added doth confirm this it is said Power was given him to take peace from the earth Wherein we have 1. his earrand to wit to take peace from the earth and put all in confusion 2. The mean or weapon suitable to that end to wit a Sword signifying the marring of that peace by persecution 3. It is marked in both that that power and that great sword was given him to signifie Gods soveraignity over pesecuters and his absolute ordering of persecutions even the most cruel which is signified by a great Sword and most confused which is signified by killing one another Yet in all the Commission is particularly given by God none can move it till He give power yea all the weapons are furnished by Him which is a great proof of His Soveraignity and contributeth much to the comforting of Gods People under such trials There is one objection against this exposition necessarily to be removed for clearing this and other passages of this prophesie That is say some This Commission is expresse to take peace from the earth But through this prophesie the Church is ordinarily understood by Heaven and these that are without by the Earth For answer We say 1. It is true by the Earth often is understood the unconverted world yet it is not alwayes so even in this prophesie as is clear by these places Chap. 3.10 The men on the earth which are to be tried are members of the Church otherwise it had been no peculiar priviledge to Philadelphia to have been exempted from it so Chap. 7.1 Chap. 12.9 Chap. 13.14 Chap. 14.16 c. where the exposition of the several places will make this clear For as sometimes the Church is distinguished from the World and in that respect called Heaven so sometimes the Church Militant is distinguished from that which is Triumphant in Heaven and in that respect it is called the Earth and that is especially when its trials or sufferings are spoken of which reach only to that part which is on earth 2. We answer That by Earth is understood the visible Church here Militant which is so called 1. Because it seemeth this prophesie relateth to that of Christs Matth. 10.34 and therefore is expressed almost in the same words 2. By persecution of the Church peace may be said to be taken from the earth because by it all the earth is so put through other it having so many troubles divisions treacheries and tumults c. going alongst with it 3. Because it pointeth here at the outward and earthly peace which by persecution could only be taken from them and that it reacheth not to marre their spiritual and eternal peace according to Christs word Ioh. 16. last vers In the world ye shall have tribulation but in me ye shall have peace 4. The Church may be called the Earth here because it is
and this ground maketh the devil especially aim to engage such into persecution and therefore in the first ten persecutions we will find that the Church suffered never more nor oftner than by such men Obs. 3. A thriving estate of the Gospel doth not usually long want errors and offences from within following it as well as persecution from without The black horse followeth the white almost as soon as the red as Christ hath foretold a sword should follow the Gospel so doth Paul of heresies that they must be in the Church 1 Corinth 1.19 1 Tim. 4.1 How soon in the Apostles dayes crept in false teachers and deceitfull workers in the Church of Corinth and Galatia Hymeneus 1 Tim. 1.20 Hymeneus and Philetus 2 Tim. 2.17 The Nicolaitans and Iezebel Râ—vel 2.3 After followed Ebion and Cerinthus The devil in Gods righteous judgement keeping this way as it is Revel 12. to spew out a stood of error after the Church when the sword of open persecution by the Dragon doth not devour her The devils aim in this is 1. to carry many away by that snare who have stood firm against externall violence Experience teacheth us that many have continued constant in the time of persecution and have not ceded to any terror yet have been withdrawn from truth by error 2. By this he maketh the Church more hatefull and odious to onlookers when he obscureth her beauty by error and schism from within her self than can be by persecution from without as in the event is clear Hence it is that our blessed Lord Ioh. 17.17 21 22. prayeth more for truth and unity amongst His followers as conduceing more to their native beauty than He doth pray for outward peace and prosperity to them Gods end again in overruling this trial of the Church is that these who are approven may be made manifest 1 Corinth 11. Obs. 4. That no trial darkeneth the Church more nor maketh her blacker than error and schism within her self this striketh at the soul and life of Religion Amos 8.11 with 13. maketh the fair Virgins to faint and fail with thirst this maketh darknesse where there was light confusion where there was order envying and strife where there was love and giveth much occasion to others to speak evil of the Church of Christ. Obs. 5. There are some speciall times when Ministers and others ought to improve their parts for the advantage of the Church and when they must not only suffer as calfes but dispute as men which is especially called-for when light is in hazard to be obscured in the Church LECTURE V. Vers. 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see 8. And I looked and behold a pale horse and his name that sat on him was Death and hell followed with him and power was given unto them over the fourth part of the earth to hell with sword and with hunger and with death and with the beasts of the earth WE have already opened three seals now followeth the fourth which at the first appearing holdeth forth some terrible event more sad than any of the former as the particular description will clear It hath as the former these three 1. A word calling Come and see 2. A type representing something to come 3. A word added for explication For the first it is common with the rest When the Lamb had opened the fourth seal I heard the fourth beast say Come and see This Preface is the same save that he is the fourth beast which Chap. 4.7 is like an Eagle whereby is holden forth the sharp sightednesse and learning with a heavenly high fleeing so to speak strain of spirit called-for amongst the Ministers of the Gospel This fourth beast is reserved for this type because then such qualifications amongst Ministers should be most necessary and also should be by God bestowed upon them during this time while death was so frequent in the Church and temporary contentments so blasted Therefore Ministers were to soar on high themselves and to call others upward with them this fleeing and mounting being a speciall property of the Eagle Isa. 40.31 Ier. 40.16 Ioâ— 39.27 Prov. 23.5 2. For the type it self the matter of it is the same with the former a horse and a rider But in every other circumstance different 1. His colour is pale pointing forth a further degree of the Churches affliction she was before fainting and swooning but now draweth near to death as the words afterward clear 2. The rider is named with a terrible name 〈◊〉 that sat on him was Death which holdeth forth 1. A spreading of death to many so it is expounded a fourth part of the earth shall be killed 2. That there should be many sorts of death and many wayes to put an end to mens lives as Sword Famine Pestilence c. 3. He getteth this name of Death to import the cruel kinds of death which Christians should be obnoxious to under this horrid and barbarous persecution beyond what formerly they felt The third thing peculiar to this rider is his convoy which is suitable to his name and further expresseth the terriblenesse of the event and hell or the grave followed with him The meaning is that death and mortality was so frequent that in every place were graves and that this dispensation brought men so frequently to death that where ever it came there was need of graves to receive them 1. We expound it rather of the grave than hell in this place not only because the same word in Hebrew and Greek doth signifie both but because it is ordinary to them in expressing a desperate-like condition to joyn death and the grave together Iob. 17.1 and 13. And 2. because this death especially relateth unto the Church and therefore must be understood of the grave rather than of hell The third thing is a word added for explication To them was given power over the fourth part of the earth to kill with Sword Famine Pestilence and Death and with the beasts of the earth In which explication these things are implyed 1. A Commission that this rider getteth he is not absolute to go and do as he pleaâ—eth but it is said power was given unto them whereby Gods Soveraignity and active Provideâ—ce over the sadest dispensations of the Church is holden forth This power is said to be given to them in the plural number either because 1. It looketh both to death and the grave Or 2. rather to this horse with the former two seing all these seem to be running together in this seal and the grave is rather to receive men dead than to kill according to this Commission 2. The Commission it self which they get and the extent of it is to kill a fourth part of the earth To kill holdeth forth the â—arrand horrid acts of cruelty and murther A fourth part this doth both shew the extent and limitation of their Commission that it should
to whom it was given to hurt the earth and the sea By which we may gather 1. That the Commission of these Angels was not principally to restrain judgement but to execute it 2. That there is a power and Authority derived from God even in these judgements whereby the earth is hurt 3. That Angels are subject to our blessed Lord Jesus not only in receiving of their Commission but in the execution of it they cannot act but by orders from Him 4. That He cryeth first to them and to all of them sheweth both His care of His People when they are not minding their own hazard He is providing for them and also His wisdom in taking the right way in manifesting of it 3. There is the matter of His cry vers 3. saying hurt not the earth c. till we have sealed c. Which words hold forth 1. Christs great design in His coming and suspending this judgement it is the safety of His People 2. We may see His peremptorinesse in ordering all things in reference to that end This judgement is not simply discharged for afterward it may hurt the earth but it is so bounded and ordered and that peremptorily as not to blow or hurt till Gods People be provided for it and that they may be keeped from the hurt of it The restriction untill c. beareth out this 3. The objects about which this care is taken are the servants of our God so called not as all creatures are nor as some speciall Ministers are but as such who by speciall compact and agreement have given up and Covenanted themselves to be so and in their conversations carry suitably to that engagement Thus all Israel especially true Israel are called the Lords servants Levit. 25.55 in opposition to Idolaters who worshipped other gods and thus true servants are described by this that they desired to fear His name Neh. 1.11 in opposition to hypocrites who say and do not In sum by servants are understood such as adhere to God in a declining time and do not enslave themselves to Antichrist with the rest of the world as it is Chap. 13. He saith of our God because Christ as Mediator and Head of the Body standeth in a joynt relation to God with His People as it is Ioh. 20.17 my God and your God c. which is a special consolation unto them and marked here as a special priviledge 4. The effect of the execution of His Commission is marked vers 4 5 6 7 8. wherein His faithfulnesse in sealing of the Elect is set down 1. generally in the number it self and of whom they were verse 4. 2. More particularly they are distributed in the Verses following The scope of all which is to shew 1. The exactnesse of this Angels performing of what was intrusted to Him 2. That none missed who were in His roll 3. To shew that it was the very persons designed of God and therefore they are marked here and there of severall tribes and not indistinctly together That circumstance vers 4. and I heard the number of them that were sealed is added to shew the certainty of Iohns record he being as it were an â—ar witnesse thereunto That we may more particularly take up the meaning of this we are to enquire 1. What is meant by Israel out of whom these are said to be marked 2. What is meaned by the particular distribution of them in so many Tribes and so many thousands of every Tribe By Israel and the Tribes thereof sometimes in Scripture are understood the Israelites who were come of Iacob according to the flesh this is the most proper and usuall meaning Sometimes again by Israel is understood the Church of God under the Gospel who professe the faith of Abraham of what ever Nation and People they be of as Gal. 3.29 and 6.16 c. called Israel 1. Because they are a spiritual seed to Abraham who is the father of all them that believe 2. Because they are admitted to the same essentiall priviledges and promises which the Israelites once had Rom. 11.17.24 they are ingrafted in the same olive-tree and now in Christ Iesus there is neither Iew nor Gentile 3. It is fâ—â—quent to set forth the worship of the New Testament under the names of that which belongeth to the Old and to stâ—le the Gospel-church by the name of Ierusalem which is above and therefore it is agreeable to this that the professours of the New Testament should passe under the title of Israel especially in this prophesie in which the old titles are to frequently applied unto the new state of the Church We conceive the last to wit the spiritual seed of Abraham or the Gospel-church to be meaned here by the Tribes of Israel and not Iews by nature only And that beside the former generall reasons upon these three considerations 1. Such are understood by Israel here as were to be keeped free from Antichrists pollution Now these are not only Iews but mainly Gentiles as the event and time to which it is applicable doth evince 2. If by this sealed number of a 144000. we are to understand all these who during Antichrists tyranny shall be keeped free of his pollutions and if they are to be contradistinguished from the plurality of the Church who wondereth and goeth a whoring after the beast Then they cannot understand them to be Iews only but the pure part of the Church of whatsoever Nation they be But the former is clear to wit that by these are to be understood all the pure part of the Church as contradistinguished from Antichrists followers as will appear 1. By comparing the end of their sealing here with Chap. 9. vers 4. and 13. vers 8. for they that are sealed here are the servants of our God to wit all who adhere to Him 2. The end of their sealing is to keep them from that defection whereinto all others not sealed are involved as the effect cleareth 3. These that are passed by are left open to this storm and carried away with it Therefore this sealing must take in all the Elect during that time of whatsoever Nation they be seing no Elect can be understood to be unsealed and so left open to this storm as is clear Chap. 9.4 They must therefore be understood under the name of Israel who are thus sealed 2. It will further appear by comparing this with Chap. 14.1 2 3 4 where these 144000. are particularly mentioned as the Virgine-church distinguished from the adulterous world and that at the turn of Antichrists dominion as if it were particularly recorded that notwithstanding of Antichrist's tyranny and the worlds defection with him yet all whom God had appointed to life were keeped from that defection And therefore this number must comprehend all such being a definit for an indefinit who during his tyranny should be keeped free and therefore it is not to be astricted unto the naturall Iews 3. The distinguishing of Iews here from that
little interruption made to Iohn to prepare him for it An Angel flying through the midst of heaven that is so as he might be best heard having a sad proclamation Wo wo wo repeated thrice according to the number of the Angels that were yet to sound that every one of them were to bring an harder and greater wo to the men of the earth than any thing that had befallen them under the former four and whether we take these woes as denouncing judgement or as lamenting over the earth for what was coming as if he did say Alace alace alace it turneth to one thing there were great woes coming It is clear here 1. That interruptions for Iohn's clearing are not inconsistent with this prophesie 2. That there is an order of time in the woes of the trumpets these three have order and follow the former four 3. That the next trumpet is not the Saracens neither do the former look mâ—inly to the Goths c. because it will appear in story that the Empire suffered more from the Goths and these other barbarous Nations than it did from the Saracens as they are distinguished from the Turks so in that way of interpretation there is not that remarkable and palpable gradation to be found which is implyed amongst these woes Some apply this to Gregorius because of his prediction foresaid and the words agree well to his time but this Angel foretelleth three woes and he did but foretell one at most It is like therefore that no person is signified by this Angel in particular but the Lord by it giveth Iohn and by him others warning that there were sadder things coming after the first four had come Hence Observe 1. The nature of Truth and Error the one is like light the other like darknesse the one comfortable and profitable the other comfortlesse and hurtfull Obs. 2. The nature of declining among Ministers and Professours in a Church is such that when once begun it groweth Obs. 3. The nature of judgements when once inflicted they ordinarily pursue a person or people and the greatest come last when people abuse the light it draweth on the darkening of it by degrees and it resteth not till it come to a height Unthankfulnesse for the Gospel and not receiving the Truth in love provoke God to give up to strong delusion to believe lies 2 Thes. 2.11 12. Obs. 4. Gods way of dealing with His people in giving warning before the judgement come that these three great plagues come not on them unawares He warneth that folks may repent and His own may be armed ere judgement come 5. The Angel pronounceth a wo thrise Observe That spirituall judgements or offences have many woes in them and warnings against them would be doubled and tripled and cryed with a loud voice for when once such judgements sease upon people they get not easily out from under them and are not easily affected with them Therefore is the wo proclaimed thrise and so loud LECTURE I. CHAP. IX Vers. 1. ANd the fifth Angel sounded and I saw a Star fall from heaven unto the earth and to him was given the key of the bottomless-pit 2. And he opened the bottomlesse pit and there arose a smoke out of the pit as the smoke of a great furnace and the Sun and the Air were darkened by reason of the smoke of the pit 3. And there came out of the smoke locusts upon the earth and unto them was given power as the scorpions of the earth have power 4. And it was commanded them that they should not hurt the grasse of the earth neither any green thing neither any tree but only those men which have not the seal of God in their foreheads 5. And to them it was given that they should not kill them but that they should be tormented five months and their torment was as the torment of a scorpion when he striketh a man 6. And in those dayes shall men seek death and shall not find it and shall desire to die and death shall flee from them 7. And the shapes of the locusts were like unto horses prepared unto battell and on their heads were as it were crowns like gold and their faces were as the faces of men 8. And they had hair as the hair of women and their teeth were as the teeth of lions 9. And they had breastplates as it were breastplates of iron and the sound of their wings was as the sound of chariots of many horses running to battell 10. And they had tails like unto scorpions and there were stings in their tails and their power was to hurt men five moneths 11. And they had a king over them which is the angel of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon THe fifth Angel soundeth here where the first of the greatest woes is brought in of what dreadfull nature it is the woes that are prefaced to the sounding of it may declare It will concern the opening of all to consider of what wo this judgement speaketh particularly and to what it relateth It is more largely described than any of the former because the tentation of it was most dangerous and the effects thereof of more concernment to the Church 1. The object of this judgement is the same Church or Christian world whereupon the effects of the former trumpets did fall for these last three do signifie greater degrees of wrath upon these who had despised and abused the former lesser woes 2. The Christian world is obscured by the trumpets and the Antichristian brought in its place as was said at the entry to the trumpets for the Antichristian world is in being after the sixth trumpet when the vials begin it must therefore have attained that being under the trumpets and especially under the immediate foregoing trumpets seing the seventh fiâ—deth it at its height and so consequently the Christian world i.e. the pure Church must be decaying under these trumpets where the Antichristian cometh to its being seing two of these worlds cannot consist together yea the Church must be lowest and decline most under these trumpets wherein Antichrist groweth most and cometh to the greatest height as under these first two great woes it must be Whence we may gather 1. That the Church is here the object of this plague 2. That Antichrist must grow under these trumpets and particularly under this it being a further step of the same kind of plague and the sixth finding Idolatry under Antichrist at a height which it plagueth it must then grow here 3. This first great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringeth spirituall plagues and tyranny upon this world by this King and his Armies who advance that Idolatry The sixth bringeth temporall judgements on the same persons for whoring from God and receiving this idolatrous worship For further clearing of this we say 1. It is not any temporall judgement by Armies such as the sixth trumpet holdeth
therefore called Ministers of Satan This key is said to be given him which doth not imply a warrantable call But 1. the great change which followed upon his fall and the exercise of his power in respect of what it was he getteth now another key in his hand 2. An usurpation of the person acting and promoting the designs of Hell in a way of Authority as if that key had been intrusted to him 3. It implieth a prime Ministeriall office to say so which he hath from the devil who doth account of and acknowledge him as primely subservient to his designs and a subordination of this key-bearer unto him who hath given him this trust Chap. 13.2 4. Lastly It implieth a wise and just though a secret overruling providence of God ordering this subordinate Authority of Antichrist for His wise ends as He doth the dominion of the devil whom He permitteth soveraignly as it were in respect of the other to bear a kind of rule Vers. 2. The exercise of this power is set down with three effects following thereupon vers 2 3. And he opened the bottomlesse pit that is as he was imployed by the devil and permitted by God to assume an Authority for the advantage of Hell so did he instantly exercise his power for that end and left nothing unassayed for bringing superstition and Idolatry out of the bottomlesse pit where it was formerly restrained now it is letten louse as appeareth by the effects The first whereof is There arose a smoke out of the pit as the smoke of a great furnace What is to be understood by this smoke the second effect following upon this to wit darkening of the Sun and the Air will make it appear for by Sun and Air are understood here the light and purity of the Doctrine of Christ which shined clearly and comfortably in the Primitive Church The third part of this light was smitten by the fourth trumpet Chap. 8.12 Now by this fifth trumpet this darknesse spreadeth and the whole Sun and also the Air is darkened which holdeth forth a greater degree of corruption in Doctrine than was under the former it began then but now is at a height This being then the meaning of darkening the Sun and Air this smoke which bringeth forth this effect must be these corrupt and superstitious Doctrines and increasing of humane traditions and ceremonies whereby the light of the Truth of God was obscured This is compared to a great smoke 1. Because error and superstition though it seemeth to be something sib to devotion as smoke is to fire yet is really not only without light and heat but also is onerous and hurtfull as smoke is 2. Because the darknesse which error and superstition inferreth upon the Truth of God doth not corrupt it in it self more than smoke can darken the Sun but doth by ceremonies and traditions darken it to us as great smoke doth the Sun to onlookers Again this smoke is said to be as of a great furnace from the bottomlesse pit to shew that the defection of Antichrist consisteth not in one particular error but as it were an inundation of errors ascending together 2. To shew that whatever the Authors pretended Yet the rise of these superstitions were from Hell as in the forecited place 1 Tim. 4.2 3. superstitious traditions and errors concerning Meats and Marriages Doctrines much esteemed of among Papists are particularly by the Apostle attributed unto devils Vers. 3 The third effect following upon these two v. 3. And there came out of the smoke locusts upon the earth a vermine as it were engendered by the former corruptions these as being of speciall concernment in the Antichristian Kingdom are largely and particularly described That these locusts were men yea that they were pretended Church-men promovers of error and superstition appeareth from this that they stand in subordination to Antichrist and in a Monarchick way are governed by Abaddon vers 11. and must therefore be servants suitable to such a master and members conform to such a head They are said to come out of the smoke because oftentimes corruption of Doctrine begetteth corrupt Teachers to promove the same as we see in Ieroboam 2 Chron. 11.14 15. and 2 Tim. 4.3 the rejecting of sound Doctrine and heaping up Teachers after mens own lusts are put together for a spirit of error loveth to innovate in respect of Officers as well as Doctrine and by it people are some way disposed to strange Teachers and also for promoving new tenents they are necessitated to make use of them However the scope and sum of the prophesie is thus that the beginning of Antichrists kingdom shall be by an eminent Church-officer who falling from the right exercise of Ministeriall Authority in subordination to Christ to be a promover of the devils designs and subservient to him be shall bring in such abundance of ceremonies superstitions and errors upon the Church which shall obscure the clear Doctrine and simplicity of the Gospel whereby numbers of false Teachers and orders shall be established which our Lord Jesus hath never warranted They are compared to locusts 1. Because of their number as Antichrist shall bring in many errors so shall he multiply Teachers who shall live and converse together in the world like swarms of locusts 2. To set forth their nature and that both in respect of their worthlesnesse and also of their hurtfulnesse unto the Church this being the nature of locusts to consume and destroy where they come so that a land pleasant like Eden before them is brought by them to a desolate wildernesse Ioel 2.3 c. compared with Chap. 1.4 These orders and teachers shall even do so with the Church yea the increasing of them is marked here as a part of Antichrists superstition as a fruit of former corrupting of Doctrine and as a mids to carry on that corruption to a height by which we may see that the altering or inventing of new Officers in the Church is of no little concernment By these locusts we conceive clearly to be holden forth the many invented orders and superstitious rabble of these called the Clergie of the Church of Rome who not being plants of our heavenly Fathers planting but purposedly brought in to promove and support the worldly grandour of that Hierarchie and did flow from superstitious principles brought in upon the Church and so are to be accounted as locusts having their rise from the bottomlesse pit which their description will more fully clear The first part of their description beside their rise already spoken of is the power that was given them which is these four wayes set forth 1. Generally vers 3. unto them was given power as the scorpions of the earth have power c. Scorpions are a dangerous and subtile sort of Serpents these look like locusts but sting like scorpions that is dangerously and subtilly their hurt being beyond their appearance by their cunning instilling poisonous Doctrine their having of power
her plagued condition which is contrary to the scope 2. The Church here is to be considered as declined and as being guilty of Idolatry and many other grosse sins as is clear by vers 20.21 3. It is clear also that this judgement is of a different nature from the former as was hinted in the exposition of it and doth particularly denounce temporall judgement upon the Church already drunken with Spirituall plagues this the particular description will demonstrate yet it is such a judgement in temporal things as carrieth grosse abominations and Spirituall venome for poisoning souls alongst with it so their having of tails like unto Serpents c. doth import Lastly It must also be such a plague as is executed by some great power in the world who have mighty Armies in executing this in a warlike violent and successefull though in a barbarous and cruel manner And therefore in short we conceive no other to be intended here but the dominion of the Turks who by their mighty strength great cruelty and poisonous Doctrine of Mahomet have proven exceeding destructive both to the bodies and souls of innumerable poor Christians which we may clear a little more in the application and as we go through the words Vers. 13. The first thing Iohn mentioneth is a voice I heard a voice from the four horns of the Golden altar c. which setteth forth the voice of God or of Jesus Christ as supream overruler of this plague with allusion to Gods giving answers in His Temple under the Old Testament This voice giveth orders to the sixth Angel the subordinate overseer of this plague to loose c. by which is holden forth Gods soveraignty over and His making use of Angels in the ordering of the most fearfull plagues that come upon the Church Secondly The actors are touched at in this order which the Angel getteth vers 14. Loose the four Angels which are bound in the great river Euphrates Where we have these particulars 1. Their nature they are Angels not properly to be understood for the thing which followeth is Armies of horsemen but they are here called Angels to signifie their being subservient to God in His design and their being fitted with agility promptitude c. for this work which He was to imploy them in it being ordinary in all this prophesie to compare instruments good or bad to Angels and Spirits as Chap. 9. vers 11. Chap. 12. vers 7. and 16. vers 13 c. 2. They are called four not precisly to determine a number But either 1. to signifie the spreading of this plague to all the corners of the earth That as Chap. 7.1 there were four Angels holding the four winds that they should not blow so there are here as many instruments to hurt the Church as were there to prevent it Or 2. it may be to point out a fourfold difference either in respect of government place nature or ceremonies which should be amongst these who should be actors in this plague which we will find agreeable to the Turks in this sense also 3. These four Angels are said to be at the great river Euphrates This river in Syria is famous in many respects 1. Upon it the great city Babylon stood 2. It was the march of David and Solomon's Kingdom that was from the sea to the river 3. It was the great fatall bound of the Roman Empire beyond which they could never extend their dominion 4. Because of the footing that the Turkish dominion took first beside it for the first Turkish government being by four Souldans all of them for a considerable time had their residence near and about this river to wit in Asia Aleppo Damascus and Antioch which were the places whereby these governours were designed We conceive this river to be here mentioned to shew that such should be instrumentall in this plague as were neither within the Church nor the Roman Empire but should have their residence beside this river Euphrates as the Turks are observed to have had before their dominion spread 4. They are said to be bound in that river that is restrained from breaking in upon the Empire or the Church in it for a long time by Gods providence so as if they had been indeed bound for many years what from intestine divisions among themselves what by Tamerland's invasion of them and what by our Lords providing some instrument to defend His Church for a time these Turks were restrained from invading and overruning the Empire although they vehemently gaped after it They are said to be loosed from that place when the impediments and restraints formerly keeping them in are removed and they as it were hounded like dogs formerly tied up to destroy the west part of the Christian world which accordingly came to passe very speedily when the Turks having prevailed over the Saracens did with them combine in one dominion under the Ottomanean family which was about the 1000 year and some more from which time their power grew till a great part of Europe was overrun by them Thirdly We have their commission vers 15. which sheweth the end wherefore they were loosed 1. Their work is to slay 2. The number is a third part of men 3. The time or continuance of their execution is for an hour and a day c. To slay is to be here understood properly to take away mens bodily lives and therefore the expressions in this trumpet differ from what is in the former The event also here marked the third part was killed vers 18. doth confirm it Again by the third part of men is not to be understood any number definitely nor any indefinite number of the world absolutely considered but a third part or a considerable number of the men living on this side the river Euphrates from which formerly these executioners were restrained now being loosed they are commissionated especially in respect of them to wit the ancient Roman Empire now become Antichristian 3. The time or continuance is set down in four severall words an hour a day a month and a year We conceive it not safe to apply it to a day or an hour of any definite time which we would rather reverence than follow in the practice of others But we understand here a definite time bounded and limited of God for the prevailing of this plague as there was set down a time to the locusts under the former trumpet We conceive the words are multiplied hour day and month and year to set out 1. Gods particular determining and bounding of that plague in its continuance to an year month day and hour according to the phrase Numb 9.22 whether it was two dayes or a month or a year c. which is there used to shew the absolute dependance the Israelites had upon God in their marchings and sojournings whether for time long or short so shall it be here the time for which they are prepared is particularly appointed 2. They are said
this as preparatory and take up what followeth in the Chapter in three distinct principall parts yet all tending to one scope The first is expressed by these seven thunders uttering their voices wherein we have 1. the voices of these thunders 2. Iohn's practice he was about to write what they uttered which supposeth that he understood it 3. There is the inhibition whereby he is restrained from that We may look upon this 1. generally as prognosticating sad judgements to come upon that unrepenting world for by thunders such are often signified in this prophesie as Chap. 11.19 thundering in it self being an evidence of Gods dreadfulnesse and though this generall may be gathered safely yet it is like the Lord intended not at lest in this place particularly to set them forth which we are to reverence and not to seek any new mysterie from these words but what elsewhere may be gathered till the event speak Or 2. seing they had intelligible voices and were of concernment to the Church which made Iohn aim to write them and so not like to have been for no purpose at first revealed with reverence they may be conceived to hold forth the same seven judgements which are executed by the seven vials following For these seven thunders signifie future judgements and most probably must hold out the third and last wo which is yet to come by the sounding of the seventh Angel especially considering that Chap. 11.19 thunderings and earthquakes are marked to follow upon that Angels sounding and these seven vials are the same with the last wo. Beside the number of the vials being seven and the seven last plagues which followed these thunderings in the event we conceive it not unsuitable to take these seven vials as the fulfilling of what was more generally hinted at by the thunders And seing we seek no new mysterie out of the words but rather do bound curiosity and do content our selves with what is afterward revealed we conceive there is no danger to say it is either thus or it is nothing which we can or should search into Iohn as he had formerly done he goeth about to write but is inhibited by a voice from Heaven saying Seal up these things which the seven thunders uttered and write them not He intended presently to communicate these things to the Church and no question sincerely from which yet the Lord restraineth him This â—aith Ministers ought to live in great dependence upon the Lord not only for obtaining but also for venting of light when it is obtained It will not be warrant for them enough to communicate any thing because they know it and understand it there will need also a warrand for this and it is no little part of wisdom not to preach simplie what they know but what they know to be edifying pertinent and profitable to be brought forth and so as approven by Him It is not simply necessary to expound this inhibition of sealing as perpetuall but as temporary till some other visions were inferred or till he had that matter expressed in other types in which sense we will find the like inhibition Dan. 12.4 as also Dan. 8.26 But in this we conceive it not materiall to insist providing we keep off the groundlesse mysteries which some dig from these thunders Now he cometh to shew what the Angel published and the manner of his doing it vers 5 6 7. First he prefaceth as it were with a solemn oath which tends to make the people of God give credit to his message who it is like at that time would be much opprest with misbelief the manner of proceeding to the oath is solemn with hands lifted up to heaven and by the true God described by His Eternity him who liveth for ever and by His relation to all creatures as being Creator of them not only in general to shew how solemn a thing an oath is and how reverently we ought to assume the Name of God especially in this piece of Worship but also to difference the true God and the right way of swearing from the Idolatrous oaths used under Antichrist Beside this posture and manner of swearing do fully agree with that recorded Dan. 12.7 After he hath made faith in the thing his deposition to call it so is set down more generally vers 6. and more particularly explained vers 7. It is first expressed in few words that he doth swear that there should be time no longer What this short negative doth signifie is positively expressed in opposition to this vers 7. But in the dayes of the voice of the seventh Angel when he shall begin to sound the mystery of God should be finished as he hath declared to his servants the prophets Where we have these three 1. That time should be no longer is expounded by this the mystery of God shall be finished 2. This mystery is described to be that same which was declared to the former Prophets 3. The time of finishing this mystery is set down to be the sounding of the seventh Angel and so we must gather the interpretation of this mystery and what this is that time should be no longer from the events following the seventh trumpet The mystery of God the opening whereof will clear all is three wayes taken in Scripture 1. It is taken for the end of the world 1 Cor. 15.51 This was also spoken of by the Prophets Isaiah Daniel c. This place so being understood the meaning is the end of the world shall be hastened and time properly taken shall be continued no longer But the resurrection of the dead formerly declared to the Prophets shall be accomplished and the effects following upon the sounding of the seventh Angel shall bring it about This is truth for though at the sounding of the seventh Angel immediately time endeth not yet the seven vials being the last plagues have no temporall judgement succeeding to them and immediately upon the sounding of the seventh trumpet they begin and go on to put an end to time And it is not unusuall among the Prophets to say such an event is fulfilled when the mean having influence upon the fulfilling of it is certainly and speedily driving it on 2. By the mystery of God is understood the spreading of the Gospel and in-bringing of Iews and Gentiles after the dayes of Antichrist as it is expressed by the Apostle Rom. 11.25 c. which also was not unknown to the Prophets as the Apostle proves in that same Chapter Thus the finishing of the mystery of God will signifie the removing of Antichristian darknesse and the spreading of the light of the Gospel that Christ Jesus may have a flourishing Kingdom again in the earth as hath been prophesied of and that time shall be no longer that is though this be for a time suspended yet after the sounding of the seventh Angel it shall no longer be delayed The words being thus understood are the same with Christs taking to Him His power and reigning
from other grounds laid down in this prophesie especially compared with the event and numbers here mentioned than to settle upon them alone And therefore because this number which is so often repeated here in so various terms is not altogether to be slighted we shall shew what seemeth most probable to us on the matter afterwards Only if any ask why fourty and two months or three years and an half is pitched on rather than any other time for all these troubles of the Church the Prophets prophesying Antichrists reign c. Answ. That time is pitched on with respect to former trials of the Church and includeth this consolation That as God limitted such and such enemies and closed such troubles so will he do this Antichrist is compared with Antiochus the Churches hiding to Elias fleeing while seven thousand were hid See Iam. 5.17 The Prophets prophesying alludeth to Christs performing His Ministrie for three years and an half His suffering and rising the third day so it is with them their suffering shall have an happy outgate also From which allusions we may gather 1. That the Church during Antichrist shall be in a very mean outward condition 2. That yet there shall be some pure Professors reserved by God 3. That there should be a great multitude professing the name of Christians and claiming the title of the visible Church yet exceeding grosse and superstitious in their worship Lastly That for all their confident asserting themselves to be the only true Church yet even then should they indeed be disclaimed by God and as the outer court being possessed by Gentiles could not ground an interest in Him so neither should an externall profession and pretension to the visible Church be a ground of any real interest in Christ to these pretended Christians LECTURE II. Vers. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore dayes clothed in sackcloth 4. These are the two olive trees and the two candlesticks standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turn them to bloud and to smite the earth with all plagues as often as they will THe second part of the description of the Church followeth Iohn describeth the state of the Church at this time from her Ministers and this is set down in three steps with the severall circumstances First Their prophesying till verse 7. Secondly Their death and killing till vers 11. Thirdly Their restoring from vers 11. And as it is not to be supposed that these same were the witnesses that were raised but others in their spirit and power as is said of Iohn Baptist Mal. 4. with Luk. 1.17 preaching the same truth and pursuing that same Antichrist so it was not to be thought that the same witnesses should live and prophesie all that time but that there was and should be a succession of them some after others so that they should never be wanting altogether till their testimony were finished The Churches state is especially set out by the state of her Ministers because they are linked together so that it ever appeareth in them how it is with her If persecution be they are first in it if it be hard with them it is not well with her and contrarily The Prophets are particularly described vers 3. 1. By their speciall work to witnesse and give testimonie for Christ against the corruptions and usurpations of these times so Ministers are called Christs witnesses Acts 1.7 8. their work should be to be witnesses for mistaken Truth and against Antichrist 2. Their number is set down to wit two a definit for an indefinit number They are said to be two 1. because two witnesses are the least that confirm a Truth but they are sufficient so it importeth they shall not be many yet sufficient to testifie against these evils fully 2. Because of allusion in the words following where something of three couple of famous witnesses is attributed to these two mentioned here in allusion I say to Gods way of making use of two in all dangerous periods of the Church to wit Ioshuah and Zerubbabel Moses and Aaron Elias and Elisha in respect to which three couple the following description of the witnesses here is holden forth in the effects of their prophesying both to friends and enemies to wit 1. they are as Zerubbabel and Ioshuah two olive trees Zach. 4. 3. from whom droppeth the oyl to keep light and life in the two Candlesticks that is the Churches which are now few in number and it is not by might nor by power but by the Spirit that they prevail 2. If any will oppose them fire proceedeth from them as Elias destroyed the two fifties 2 King 1.10 so their enemies shall be destroyed as surely and their word and threatnings shall take effect on them 3. Their power is described by other effects that as Elias by prayer prevailed to shut Heaven that it ruined not and Moses and Aaron did turn waters into bloud and wrought other wonders in plaguing of Egypt So shall they have But all this in a spiritual sense to denounce judgements which shall truely take effect as appeareth by this That the city spiritually is called Sodom so all is spiritually to be understood They have the power of the keyes Discipline and Doctrine ready to be applyed when they find ground to revenge disobedience And this is no lesse terrible than outward judgements are that they Preach freely and authoritatively and that for many dayes 1260. extending according to thirty dayes in the month to fourty two months In a word all the time of the Antichrists reign God shall have a Church though she be little and Ministers though they be few so long as he usurpeth so long shall they testifie and though he may fight with them yet till they have done what the Lord had commissionated them for he shall not prevail 4. They are described in their mourning-weed or habit They prophesie in sackcloth when many idle bellies were well fed and clothed richly they were thus clothed partly to shew their outward poor contemptible and despicable condition in the world There are not great rich men made use of for this service partly to shew how deniedly now under the crosse they went about that imployment in heavinesse mourning for that declining generation that they lived in In a word it sheweth their condition to be the crosse and their carriage and courage to be suitable to it If it be asked why the same time is changed from dayes to months and from months to years Ans. 1. To shew it is numbered to a month to a year to a day yea to an hour as it is
immediately after their birth as it were and in their very infancy even as Pharaoh sought to destroy the Iews male children Exod. 1.23 3. As Christ was born and preserved till He had finished the work committed to Him notwithstanding of all the enemies malice and craft so shall it be with the Churches seed 4. As He immediately after His birth was pursued made to flee and carried to Egypt so shall it be with the Gospel-church who should be made to flee immediately after the first delivery This allusion is the more probable if we consider that the time of Christs being in Egypt will be found to be about three years and an half which is here the time of the Churches wildernesse-condition for He was born in the thirty year of Herods reign He did not flee immediately as appeareth by Maries continuing till her purification Luk. 2. and by Herods killing the young children of about two years old Mat. 2. and He returned from Egypt immediately after Herods death who reigned full thirty four years whereby the suitablenesse of this time may be gathered and lastly as Herod vented his malice upon the Children of Bethlehem where Christ was born after His escape so doth the devil here vent his malice upon the Churches seed after her deliverance We come to speak of the first part of the Chapter which containeth the Churches first war with the Dragon not but the Dragon fighteth also under Antichrist but more covertly and in another shape here more palpably which is first summarily proposed to vers 7. Then 2. prosecuted more particularly Vers. 1. In this first part the parties are described 1. The defender is set out in three things 1. She is a Woman that is the Church as she is ordinarily called partly 1. for infirmity and being obnoxious to wrongs 2. As in subordination to Christ as her Husband 3. As the Mother of Believers and she is one Woman though here the whole Gospel-church be represented to shew an unity in the Catholick visible Church which is the only object of persecution and that she is but one Church Woman Mother or Wife and there cannot be moe 2. She is described by her adorning or statelinesse in three things 1. She is clothed with the Sun setting out the pure Doctrine that she professed and the shining conversation of Believers in that primitive time who had put on the Lord Rom. 13. and owned His Word and Testimonie which is called the Sun in the eight Chapter especially what concerned His imputed righteousnesse and satisfaction 2. The Moon is under her feet whether by the Moon here we understand earthly temporall things which are mutable and spotted like the Moon or Jewish feasts new Moons c. called the rudiments of the World Col. 2. it cometh to one to wit to set out the deniednesse and mortifiednesse of the Church at that time despising worldly things and adhering to Christ and having a conversation heavenly which the Apostle exhorteth unto Col. 3.1 in opposition directly to the resting on these new Moons and other elements of the world as well as is in opposition to worldly things 3. She hath a crown of twelve Stars that is faithfull Ministers carrying the Doctrine of the twelve Apostles and following it so the Church is builded upon that Eph. 2.20 22. and Revel 21.14 the names of the Lambs twelve Apostles are written on the twelve foundations this is a Crown that is it is her glory and credit to have faithfull Ministers and to be following and avowing their Doctrine as Paul calleth the Thessalonians his Crown This is a well adorned Church in a suffering time We take these three more particularly to be expressed vers 11. The first by the bloud of the Lamb that is the Garment The second the word of the testimonie that is the Crown Thirdly They cared not for their lives and loved them not unto death that is the trampling of the Moon under their feet or undervaluing temporall things for the life is most cared for as Iob 2. Skin for skin yea all that a man hath will he give for his life The third part of the description is vers 2. in her travailing and crying expressing two things 1. A fruitfull condition of the Church in this beauty so travailing and bringing forth doth signifie in Scripture and is well applied to the Gospel-church which is a Mother Isa. 54.1 Gal. 4.19 with 26 27. 2. And although it doth signifie a fruitfull condition yet also it is a sorrowfull and afflicted condition as ye know the travailing of a woman ordinarily holdeth forth and Christ calleth it Ioh. 16.21 sorrow or pain till the childe be brought forth In a word this primitive Church is pure fruitfull and afflicted as her crying importeth with great pains do Ministers beget Gal. 4.19 and with great hazard is the profession of Christianity owned and great wrestling hath she in Prayer to God and sufferings from men to be rid of this sorrowfull condition ere she get free of it The enemie pursuing is described vers 3 and 4. in four or five particulars and it is called as the former a great sign or wonder represented to Iohn in Heaven because great things were signified by these here the parties are exceeding unequal she a woman the enemie is a Dragon some say there is an utter antipathy between Men and Dragons whereas other ravenous creatures for meat destroy men these for delight do it and whereas men can endure to look on other creatures yet not so well on the Dragons and Serpents however it is a most ravenous beast by which is represented in Scripture sometimes the devil sometimes some great persecuter acted by the devil the supream commander so was Pharaoh called and as he was the first oppressor of the Jewish Church so this representeth the first oppressors of the Christian Church both come in here the devil first that is clear vers 9. then the Roman Empire primely instrumentall in persecuting Christians that appeareth by the description of the Dragons shape he hath seven heads and ten horns which seven heads Chap. 17 are clearly to be expounded seven Hills and seven Kings or sorts of Governments and these ten horns to be ten Kings which were to arise out of the ruines of the Empire they had not then received power Chap. 17. Therefore they have not here Crowns as Chap. 13. and expresly she is vers 18. of that Chapter called the City which reigned over the Kings of the earth at that time the devil is chief and the Roman Empire or Emperour his Depute in this for the devil acteth not immediately yet what he doth by instruments is attributed to him as Chap. 2.10 This is a great Dragon to shew his power Red to expresse his cruelty and having seven heads and ten horns to expresse him who especially is instrumentall in exercising that cruelty the Roman Emperour like Pharaoh who is called a Dragon Psal. 74.15 Isai. 27.1 Ezek 29.3
Empire partly against the Goths and Lombards who then trode on Italy partly for restraining the insolency of the Exarches of Ravenna who being Deputes to the Grecian Emperour pillaged and spoiled Italy exceedingly for these Emperours rise will not come up to this beasts rise Their rise was about the 750 or 766. Neither is it of that continuance nor will the rest of the characters agree to it of having that seat c. Beside that Empire is by many counted a speciall favour of God to this part of the world Pencerus in vita Caroli Magnâ—â— which could never be said of this beasts rise The like reasons also will strike against the German Emperours or that elective succession brought in by Otho the third and Carolus the fourth who may be chief horns of this beast crowned by him to execute his decrees and may be amongst these who give their power to this beast but cannot be the beast himself Conclusion 2. By this first beast then is understood Antichrist in his Kingdom which appeareth by all the characters given 1. He succeedeth the Dragon in his seat 2. His rise reign and continuance agree to these fourty two moneths desolate condition of the Church ending and beginning with it He is worshipped not civilly only that worship is no fault in it self but religiously as no Emperour was he hath absolute dominion and taketh â—â— title to him over all Kindreds Tongues c. Their submission to him is voluntary and with admiration which was never to any civil state he hath crowned horns and Kings under him who reverence him which will more particularly appear in opening the words for all spoken here agreeth to one beast and in one state or condition to wit under the last head when the wound which the sixth got was healed things to come bring represented to Iohn as past the beast thus healed in his head is admired worshipped followed c. to him power over the Saints is given alluding as is ordinary in the Antichrists case to Antiochus Dan. so either Antichrist is no head of this beast or he is set out by this beast who this long continueth and in whom and by whom the Dragon is again worshipped by the men of the earth all which can agree to no other To speak in short then here is set out the Roman Empire as antichristian or headed with Antichrist having now the sixth head which was wounded by the throwing down of Heathenish Idolatry again healed by the papacies becoming the seventh for there are but seven and to this Empire as under this head agreeth all that is spoken unto here considering it as representing that same civil state now the seventh time carrying another head of blasphemy yet again repeated under another type that it may be known nor to be the same head though on the same beast with that which was wounded nor of the same kind altogether with the former It is true this is generally otherwayes expounded by learned Interpreters whereof some do expound this first beast to hold forth the Roman civil Empire become Christian others understand it of the complex body of Kings arising out of the ruines of the Empire as Mede calleth it universitas regum incolarum and so they distinguish this beast as representing some civil power from the two horned beast following which to them is Antichrist and an Ecclesiastick state yet upon the matter there will be found no great difference for even these acknowledge this civil power whether consisting in Emperours or Kings to be acted and made use of by this Ecclesiastick beast which is the same upon the matter that we say to wit that the head acting these horns is the Antichrist and therefore the beast is to get its denomination from the head whereby the rest are swayed Beside if we look narrowly to this description we may well call Emperours as they now are or Kings horns of this beast but cannot account them the beast it self but as they are united in and under him for the beast here is that which supporteth the whore Chap. 17. which is acknowledged by the same forenamed Author to be the Ecclesiastick beast Again this beast having its beginning immediately after the close of Heathenish persecution that can neither be said of the Roman Empire or of that university of Kings We may add that the horns of this beast being crowned that is having supream civil power cannot be thought subject to any other civil power and it is clear here that the worshippers of this beast are of equal extent with these who bear this mark and are contradistinguished from the hundreth fourty four thousand that were sealed whereby all Papists are included as under his power and seing this can agree to no Emperour whose dominion is not of such extent so neither can this beast be applied to him Again it cannot be the university of Kings for they are horns acted by this beast and so may be distinguished from him as we will often find them as Chap. 17. these horns are turned to hate the whore which was supported by this beast Chap. 19. this beast is cast into the lake with the false prophet and therefore must be understood of this first beast according to that learned Author yet can it not be said that all these Kings or Emperours go to the pit as if none of them could remain after Antichrist especially considering the prophesie of the Lords making some of these Kings who were formerly horns of this beast to become instruments of his vengance against the whore We conclude it therefore as most safe and consistent with this prophesie to expound this first beast of Antichrist who acteth these horns and to whom the Kings of the earth willingly gave their power and so to be applied to the Pope and his Kingdom supposing him to be Antichrist Conclus 3. It remaineth therefore that these two beasts must be upon the matter one the last holding forth no different state but the same which the former held forth in a different notion Therefore there is no particular description of the parts of it or of its rise in respect of time and continuance but it becometh one in all these with the former Therefore in this Chapter there is but one name one character and one beast or number alway spoken of yea they have one Sea commission c. and are designed by one beast Chap. 11. vers 7. spoken of as one Chap. 17. yea the woman that is said to sit on the beast vers 13. is called this very City or Empire Rome vers 18. The woman certainly is the antichristian Church but that woman vers 18. is not a distinct government or state from that civil state or from Antichrists state but that same supported by its civil power Therefore they are one Thus we see every one of these conclusions do follow each other if it be not the civil Empire which is typified by the first beast
almost like to a widow before this now received a Court Popes Cardinals and her solitarinesse was helped and she looketh out again as majestically and commander-like by this head as by any other That this is the healing here understood appeareth by the effects 1. The admiration that then followed in the worldâ— and the thanks they in effect gave the devil for this service as generally better content with this than with any other head that ever was before The particular effect in this verse is All the world wondered after the beast It is more to wonder after than at the beast Here beginneth the effects of his enchantment on the world after this healing which was not before 2. This admiration after the beast is more particularly set forth afterward It implieth 1. an unexpected amazement as at the seeing of something they had not seen or thought to see so soon and certainly the wicked world could not have expected again an Idolatrous head so soon 2. It importeth a sort of Divine or Religious reverence or doting on the beast superstitiously for it is after the beast which is clear afterward as holding out an estimation of some Religious thing in this head who is called Christs vicar more than in any which went before which cannot agree to a civil state 3. It importeth a willingnesse or gladsomnesse in the doing of this as affected or delighted with it It is otherwayes expressed by enchanting the inhabitants of the earth mens wicked nature that loveth whoring from God now welcometh exceedingly this corrupt beast and submitteth to him and drinketh-in in a deluded way his fornications willingly where we have an emblame of mans nature 2. The parties admiring are all the world that is as large dominion and possibly more under this head healed than ever any head had before him It is all who are not elected whereby it is clear again that this beast wondered-after is Antichrist and this admiration or worship is more than civil he hath exceeding many yea Emperours Kings and great men giving their power to him and that willingly Chap. 17. which they never did to any other In a word saith he when this head came up this beast got moe followers and other sort of respect than ever before For clearing this exposition of the wound and healing Consider this wound must be at the time of the Churches begun flight which was contemporary with the fall of Idolatrous Emperours for this healed head is contemporary with the womans flight therefore this wound must be before which can be no other but that though this healing immediately appeared not as is said 2. Consider that at that time five heads were past the seventh to come which riseth after the healing of this wounded head and is the seventh or papacy it is not wounded here nor was it in being before these fourty two moneths began and during that time it hath power and is not wounded It must be then the sixth of the Emperours that suffered at that time when the woman began to flee Now there was then no wound in the temporall grandour glory and state of the Empire it was as great under Constantine as ever Therefore he is known by that name Constantine the great it must then be the change we expounded it to be 3. Add if the papacyes rising to be the seventh head be the healing of this wound Then must the wound be such a want or change as papacy supplieth But papacy healeth this and is the seventh head This beast which endureth fourty two moneths and hath power from the Dragon healeth and recovereth this seat that was lost and sitteth again in Rome c. and this is papacy as is proven and will Chap. 17. more fully appear Now the thing which the devil aimeth at by the papacyes settling at Rome is the recovering of that worship which he lost and by the Popes means again by Idols and Images the devil is worshipped Chap. 9.20 and here v. 2. Ergo the removing this Idolatrous worship by publick Authority which was the Dragon's casting from Heaven Chap. 12. is the wound here Beside temporall over-running of the Empire by Goths Vandals and such like can neither be called one wound because it was frequent nor attributed to this seventh head because out of it the Popes reaped still advantage as also they suit not this time nor was the Emperours healed after these incursions so as to have more following than before and the Emperours not being heads after they became Christian as will be clear Chap. 17. and it not being they who are wondered at as this head after its healing is It cannot therefore be applied to them but as is said LECTURE II. Vers. 4. And they worshipped the dragon which gave power unto the beast and they worshipped the beast saying Who is like unto the beast who is able to make war with him 5. And there was given unto him a mouth speaking great things and blasphemies and power was given unto him to continue fourty and two moneths 6. And he opened his mouth in blasphemie against God to blaspheme his name and his tabernacle and them that dwell in heaven 7. And it was given unto him to make war with the Saints and to overcome them and power was given him over all kindreds and tongues and nations 8. And all that dwell upon the earth shall worship him whose names are not written in the book of life of the Lamb slain from the foundation of the world THe first part of this Chapter describeth Antichrist under a secular notion of civil power It setteth him out first in his rise vers 1 2 3. In three things 1. To what state he belongeth to wit that of seven heads and ten horns that is the Roman vers 1. 2. Of what nature he is he is compounded of monstrous qualities vers 2. 3. To what time or revolution of that Roman state he belongeth to wit that which after the wounded head was healed and the horns had gotten Crowns that is to say after the civil Empire is weakened and divided in sundry Kingdoms and the Pope steppeth up to act them all 2. His reign or the effects of his rise after this head is sealed are set down from vers 4. forward in four steps or effects first toward the gracelesse world he obtaineth much respect and applause from them even in the highest degree so that he ruleth amongst them at his pleasure vers 4. The second is the time of his continuance vers 5. The third containeth his blasphemy or doctrine towards God vers 6. The fourth and last his persecution against the Saints or his practice towards them vers 7. and 8. The universality of the subjection he getteth or of the power he hath is restrained to the Reprobate world as the proper object of his Kingdom as it is of the Dragons who giveth him that power The first effect after his rising vers 4. is set out in three steps
successe they are brought together in Armageddon vers 16. and before this after the preparation in parenthesis there is cast in a word both of warning and of comfort Behold I come as a thief Blessed is he c. vers 15. 1. The Author is designed by three names yet is the same party under diverse considerations The Dragon is the same mentioned Chap. 12.8 9. to wit the devil here acting not immediately but for supporting his lieutenant the beast to whom he gave his power Chap. 13. leaving nothing that hell can do for that end The beast is the first beast named Chap. 13. to wit the Pope as he is head to the civil State of Rome The false prophet is the two horned beast Chap. 13.11 for Chap. 19 20. the false prophet worketh miracles before the first beast which is the very work of that two horned beast Chap. 13. and his place only He is called here the false prophets because that vizorn of respect to the Lamb which formerly he pretended is now taken away and he that pretended to be Christs Vicar is now discovered to be the great deceiver and false prophet which was to come and as these two beasts are one Chap. 13. as was there cleared so is the beast and false prophet one here for Chap. 19. vers 19. the beast is distinct from the Kings of the earth so vers 14. of this Chapter yet it would seem that all Civil powers under the name of Kings as Châ—p 17. are contradâ—stinguished from the beast and whore as they that shall once support her and afterward hate her neither can the Emperour be secluded from that reckoning and therefore it is no supream Civil power 2. They are both cast into the lake together vers 20. and the now-Roman Empire likely was either dâ—stroyed or turned from the Pope to hate him under the fourth and fifth vial 3. They boâ—h end together and it will be hard to think that there will be no succession of Emperors or Civil states representing these parts or powers after the Popes overthrow yet are they all three named dâ—stinctly to shew what concurreth for supporting papacy devilish subtillity temporall power and deep hypocrisie In a word all unlawfull and carnall shifts and that both Civil and Ecclesiastick are made use of Secondly These inferiour agents are severall wayes described 1. In their nature they are spirits not propeâ—ly for spirits as such cannot be seen neither is it such that can treat with Kings and perswade them to war as sent out of the mouth of the beast and false prophet But spirits 1. for their activity and nimblnesse in compassing their designs 2. Because they call themselves spirituall men in opposition to Laicks such as the Popes Negotiators are as Nuncios Legats Jesuits c. are exceeding meetly taken in here for their institution oath and way of proceeding answereth well to that of these frâ—gs as singularly commissionated to spread themselves through the world to engage all Kings against Christs followers who may also have lying spirits waiting on them to make their embassage effectuall as Ahab's false prophets had 1 King 22. to which this may allude 2. They are described by their qualities they are unclean spirits like frogs 1. In their rise not of God but the devil for they are called so vers 14. as all their orders are not of Christs plâ—nting therefore compared to locusts Châ—p 9. 2. In their ends devilish opposit to the Lord Christ as the devil is 3. In their manner of proceeding by all means devilish instruments c. as murders treasons lies equivocations c. they care not what if they may effectuate their designs for supporting the beast 4. In their life filthy and loathsome like frogs that use marishes which in Reformations are not cleansed Ezek. 47.11 so that brood continue in these places which remaineth unhealed and haunteth such company 3. In their number they are three that is a considerable number In the 11. Chap. when Christs cause was low he had but two witnesses Antichrist hath three as it wereâ— moe do back him to his last than Christ had so tenâ—cious and constant are men in evil rather than good Three also to suit with the nature of him that commissionateth them So some act devilishâ—y and subtiâ—ly as from the Dragon representing him Others by mâ—ght and civil negotiations carrying the businesse as servants to Princes A third sort counterfeiting Religion either by pretending many miracles to have been done by their party or strengthened by the devil to do great wonders themselves for covering their hypocrisie and strengthening their cause and according to this threefold commission they act 3. This design of the beasts by these agents is more particularly holden forth in four things 1. To whom they are sent to the Kings of the earth and of the whole world that is to all Nations and Powers whether Christian or Heathen that would joyn against the true Church Therefore if the Emperor were one of the Popes followers the commission must be sent to him and he not be a sender but as the naming of the Dragon distinctly supponeth no distinct visible power so neither doth it in the other likewise by the Dragon cannot be meaned heathen persecuters for they are sent unâ—o by the beast also and do not send but it is the beast now appearing both lâ—ke a Dragon and a false Prophet 2. Their errand is to gather them to the battell of that great day of God Almighty that iâ— to an eminent appearing of Gods in taking vengeance on them not that this is their intentention to fight against God as it is expounded Chap. 19. or to meet his vengeance but that in Gods providence thiâ— is made the result of all and though they think its fighting for Christs Vicar yet he expoundeth it otherwise as it is upon the matter a fighting against God Almighty for it was to oppose His Churches rising and in that battell God was partie 3. The instruments are more clearly designed spirits not of God but of the devil suiting well with such a commission 4. The means how they prevail it is by working miracles such as the devil by his naturall and experimentall knowledge of things and speciall dexterity to do and compasse things can out of naturall causes easily and really bring forth which may be wonderfull to men who can act nothing like these or by his deceit making men believe he doth things of themselves beyond the power of nature which he doth not really perform but deludeth men to believe that they are performed such are the beasts miracles Chap. 13.12 Or by making men believe that all their legends of counterfeit miracles are true which they make a mark of the true Church and thus perswade men to support their Babylon Before he set down the successe of this negotiation which is vers 16. he casteth in vers 15. a word of warning and comfort It should be in parenthesis as
seven hills and to have dominion over the Kings of the earth Neither was there any other which in Iohn's time had power over the Kings of the earth besides Rome And it is a most known thing that Rome was builded upon seven hills See also his 3. Book Cap. â— The same is the judgement of Estiâ—s in 4. Sent. Dist. 47. S. 9. and of Ribera upon the place The Rhâ—mistâ— also acknowledge that Rome heathen may be understood herâ— and Alcasar confirmeth it Also Cornelius â— lapide Blasius Viegas and others Reasons in the Text do constrain it so to be understood 1. It s locall situation This whore is a City sitting on seven hills in Iohns time whereof afterward 2. It is an Empire or City which had before that changed five sorts of Governments had then the â—â—xth unto which one other was to succeed as Popes have done who were not come in Iohns times 3. It is vers 18 clear from its Dominion she is that city that great city which then commanded all the Kings and great men of the earth which grounds I say make even the adversaries apply it to Rome but they fall in two foolish shiftâ— â—ome applying it to Rome heathen others to Rome under the Antichrist who they say is yet to come Of these we shall speak particularly in the close of the Chapter and â—ow premit 1. That this beast that beareth or carrieth the woman is the same mentioned Chap. 11. that cometh out of the bottomlesse pit and killeth the witnesses and the same with that beast Chap. 13. their rise is one with this out of the pit vers â— Their description in heads horns and exercise in persecuting the Saints and maintaining blasphemies and the time that they belong unto will be one that beast Chap. 13. riseth after the wounding of the sixth head This when that Government which then was is expired yet fall they under diverse considerations as the two beasts formerly Chap. 13. The beast is as the Husband or rather Adulterer the woman the wife or whore the woman representeth an apostate Church or the body the beast here suppoâ—â—ing her pointeth at the head or mungrell power sustaining her and acting her which in respect of absolutnesse tyranny and persecution though in a kind distinct from the former yeâ—â— become they one as we will hear 2. Observe that there is a great propinquity betwixt the woman or whore and this beast they belong to one time for the beast carrieth her and they 〈◊〉 together They â—re of one colour scurâ—â—â— They have both blasphemies on them and fornications the same upon the matter they both are up together the woman is great when the Kings give the beast their power when they withdraw iâ— then she cometh down his throne which was the Dragons Chap. 13. is her seat to wit the seven hills from which neernesse 〈◊〉 evident they must dwell together 3. This beast then must signifie such an Empire and Dominion as doth not only support Rome the city but Rome a whore and that not as a temporall head meerly by force keeping down men under it as did the old Roman Empire but such a head as the world wondereth at as is Chap 13. and here also vers 8. and such a head as when ten Kings out of the ruins of the old temporall Empire shall assume Dominion and soveraignity to themselves and withdraw from him yet willingly they shall yeeld their power to be disposed of by this beast and so long as they reverence him the whore is in no fear by them but when they cast him off then she is burnt By which it appeareth that as by the woman the Roman Church is described in opposition to the true Church Chap. 12.1 called a woman there so by the beast must be meaned the Roman sea or the Papall power by which this whore is supported and to whom the Kings of the earth give their power and after whom the whole world hath long wondered as was cleared Chap. 13. of this same beast and the propositions laid down there are also to be applied here 4. We would consider at what time this which is spoken of the beast and whore is to be applied to Rome and the powers which govern Rome which is the beast as the other is the woman There are these characters to find it out by which now at the entry we shall but in generall propound 1. It is the time when the beast should appear as he riseth from the bottomlesse pit vers 8. to wit in the last state of the Empire before his utter ruine and so it is not that which was in Iohns time any lawfull succeeding power which cometh not from the pit but it is that which the Dragon gave Chap. 13. an authority and soveraignity invented by the devil and not warranted by the Word such as is Vniversall Bishop Prince of Pastors and Vicar of Christ so it is no meer civill power though persecuting for then as it was in Iohns time it might have been said to have ascended from the pit and it had not been peculiar to the future state of the Empire which is a forreign Government of an other rise than these which went before such as that of the Popes who are distinct and different from Emperours 2. It is Rome under the last head of seven whereof five were but past in Iohn's time and Caesars were the sixth the seventh called the eighth for his twofold consideration as Chap. 13. then was not come for this last head is expresly called the beast vers 11. Therefore Rome under none of the first six Governments is the beast here but under the seventh or eighth which in Rome succeeded to Emperours or Caesars for this last is to have none after it A third character is to try the time by the horns That Government of Rome is to be the beast which shall have with it ten Kings reigning which had not recieved their Kingdom in Iohn's time vers 12. Again it agreeth to that state of Rome when other Kings that have withdrawn their temporall subjection from the Emperours shall yet unanimously and harmoniously of their own good wills give their power unto and be at the devotion of this beast 3. These Kings shall be especially employed by this beast in making wars against the Saints till God discover the whores rottennesse to them or some of them vers 14. compared with vers 16 17. It must then be applicable to that time when persecutions abounded through all the Christian world by the Laws of all Kings and Kingdoms which was when the Prophets prophesied in sackcloth and were killed Chap. 11. and 13. A fourth character we take from that that the woman is called a Whore therefore it cannot agree to Heathen Rome for she was not then married nor ever called a whore 5. The last thing we premit is concerning the times mentioned as past present and to come when they are particularly differenced
to be accounted truths as he pleaseth and yet in all this so soveraingly as none may say to him What dost thou Vid. gloss in Exâ—ravag Ioan. 22 De concessione prabenda c. tit 4. cap. 2. Papa gaudet plenitudine poâ—estaâ—is â—ec est qui audâ—at dicere Domine Quid ista facis But 3. all this he doth say they not only authoritatively but infallibly as being free from erring for his determination is the first rule and it is so because he hath determined so and this determination is not only extended to matters of faith but of fact as the canonization of Saints confirming of traditions c. in which say they he cannot be mistaken Now all these being pleaded-for as essentiall to this power without which they say he could not be Pope and so essential that they make them for the most part fundamentall to Christianity at least to the members of that Church and yet they being clearly not only without Scripture but against it yea to the overturning of Scripture for it were of no great consequence to have Scriptures or not if all these were true and it being true that the Lord hath never committed such unlimited power to men no not to the High Priests under the Old Testament who were singularly types of Christ there is strong presumption here that the power founded on such pillars must not be of God for is no such power be committed to any then there can be no Popes warrantably because these are essential to him and indeed except it were received to be so his power had fallen long since for no commission can be shown for many of his practices but tradition and constant custom of their Popes as their Casuists must confesse Hence it is that generally in their Schoolmen and Casuits the authority by which they determine their Conclusions is often not Scripture but such a Decree of such a Pope and the like 4. If we consider their outward grandour and pomp that Emperours and Kings must kisse their foot hold their stirrup walk at their foot give them homage that they must be so waited on and carried that they should be covered while others are bareheaded c. All which can have no shew in the Word nor example in Christ nor His Apostles but being as Baronius granteth in the place cited cap. 13. derived from the Heathens and the manner of their Pontifex Maximus it must be looked on as coming from the pit as its pattern did which is our fourth assertion 5. If we will consider that office by which the Pope of Rome pretendeth jurisdiction over all the Church suppose it but in ecclesiastick lawfull things whereby recourse ultimatly is to be had to him as the only exercer of that power and office We may assert that there is no warrant in Scripture that such power as an universal jurisdiction over all the Church on earth should be given or doth belong to the Pope of Rome I mean even a supream power in lawfull things laying aside their infallibility and absolute unlimited power in all things which yet in this case cannot be separated there is no warrant in Scripture expresly or that can be drawn from it to prove that there is such a power of due belonging to the Bishop of Rome so that whoever shall come to possesse that Sea shall be invested with this catholick charge And if it be not warranted in Scripture it is not a plant of our heavenly Fathers planting but must have its rise from the pit that without His warrant will meddle so liberally with His matters and in such a manner Neither can it be thought that the Scriptures which are full in the enumeration qualifications ordinances callings and directions c. of Pastors yea of Deacons in particular charges should yet be altogether silent in this supream Officer wherein as to them as Bellarmine faith the ground of Christian faith is contained Praefat ad lib de Pont. de summa rei Christianae agitur and there applyeth what is spoken of Christ as the corner-stone of the building Isa. 28.16 c. to the Pope We shall therfore endeavour to make out that as this power is not warranted by Scripture under the former four considerations so neither is it in respect of this to wit of the person that assumeth it and therefore as to him must be still from the pit seing he hath no warrant for it even as they would suppose it to be in the Bishop of Constantinople or any other if they should assume this power without just title This we shall hold at only that the Scripture giveth no power to the Pope of Rome or warranteth not him to exerce that absolute and universal dominion Civil or Ecclesiastick which he pretendeth unto and this will be sufficient unto our purpose for if it fail as to that person all that pretended power will fall for the question is If the Pope be Antichrist And therefore we are to enquire particularly if they for their deep medling in Christs affairs as His Vicar can give any warrant to beat the truth of that conclusion to wit that he hath right to it It is not needfull simply to enquire If there be any such at all It 's enough if it be not competent to him Then he usurpeth And seing as Bollarmine asserteth no other can pretend warrant to that power Then if it fall in him it will fall altogether seing Christ hath not shown His will to whom it is due and we are not to account so of any without His warrant which cannot be produced c. and therefore this assertion hath more in it than at first appeareth for if it be an office of Christs institution Then he hath determined who is to be accounted so for warranting His peoples obedience But this He hath not determined Ergo c. And on the contrary if He hath given in the Scripture no denomination of the Office nor qualification of the Officer no limits to the Power no rules of Election and Ordination nor grounds whereby the Church may discern who it is to whom such obedience is due in particular and to none other Then it cannot be warranted by him who hath done it in all other officers fully and was not inferiour to Moses in ordering the affairs of his fathers house But according to this assertion the former is truth the Pope can give no such evidences either as to the office or the person exercing it Ergo. In prosecuting this seing we have the Negative the probation is incumbent to them and to make out the affirmative that not only there is such a power but that the Pope hath gotten warrant for him to exerce it and it will not be sufficient to argue No other can claim it Therefore it belongeth to him We would desire to know from Scripture what more just title he hath to it than others otherwise any Bishop might so argue No other can claim it
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
here how it was with the Saints 2. For removing this strange thought we would consider the Prophets manner of prophesying good to the people of God How do Isaiah Ieremiah Daniel Ezekiel Zechariah speak of the Iews estate after the captivity and how do all speak of the dayes of the Gospel in generall as the weak shall he as David their horns shall be iron and their hoofes brasse and they shall thresh the Nations they shall lie down and none shall make them afraid and many such like Yet if any would draw from them a temporall happinesse or an absolute freedom would not the event the best commentary confute him Take the prophesie of Daniel wherein often it is said the Saints shall take the Kingdom which is no temporall thing nor this intended here as appeareth in that it is a Kingdom not for a thousand years but for ever Now it being certain that such manner of speaking and expressions are usuall to the Prophets when they set out spirituall mercies or temporall deliverances that are but partiall and in their events have been inferiour to what the expressions literally Bear though they be in themselves great and glorious and this being clear all alongst this prophesie that Iohn followeth the expressions and manner of the Prophets in other things Is it not then safest to expound the events prophesied of by him in such expressions by the events prophesied of by them in the like so that the applying of their prophesies to the events wherein they were fulfilled may be a commentary to clear what sort of events are understood here 3. Consider Iohn's way in this same vision certainly some things yea many are not to be applied according to the letter but in a spirituall way to be understood as these expressions ver 6. of the first Resurrection must be necessarily meaned of rising from sin for it is a Resurrection opposed to the sinfull dead world which continue dead and did not rise 2. It is such a Resurrection as upon which freedom from the second death doth flow but that is not a bodily Resurrection but a spirituall for many at the last day rise bodily to contempt Dan. 12. which sheweth that that place speaketh of the last Resurrection And 3. it is such as the want whereof maketh men liable to the second death and it is not the want of the first bodily Resurrection according to the Millenaries themselves for then seing as they say none arise first but Martyrs none should be saved but Martyrs but the not being born again that secludeth from heaven and that expression concerning the priviledge which these that are raised here have They shall be Priests to God must either be spiritually understood or we must with Caerinthus bring back again the sacrifices and ceremonial and typical worship contrary to the whole strain and series of the Gospel And seing the former part of that 6. ver is necessarily figuratively and improperly to be understood why not the latter part also that they shall reign with Christ We conclude then that here there is no absolute temporall Kingdom promised but such as we have before hinted at We come now to speak of the second head wherein the question lyeth and that is concerning the parties who are partakers of this good condition which hath also sundry branches 1. It is questioned whether our Lord Jesus shall come personally to reign with the Saints on earth We answer negatively there is no ground to expect our Lords presence personally and visibly to converse on earth with His people though we will not say but there is in this time an eminent measure of His presence by His Spirit and Power in His Ordinances and manifestations in His dispensations more than ordinary that is not controverted But that personall presence we deny on these grounds 1. Because the Scripture is silent of it and knitteth ever Christs personal coming again and the last judgement together as holding that out to be His errand If it be said here They are said to reign with Christ Therefore He must be on earth Answ. It followeth not no more nor when it is said Gen. 5. Enoch walked with God three hundred years or that we suffer with Christ Rom. 8. or converse with Him Therefore He is on earth suffering with us or walking with us yes the very contrary followeth from this place that He is not on earth which may be cleared 1. thus So Christ reigneth with His Saints and they with Him as they do other things with Him that is suffer with Him and walk with Him c. But that implieth not a personall presence but a spirituall Therefore so doth this And indeed Saints reigning being in their sense and in a part truth opposit to Saints suffering must not then suffering with Christ be opposit to reigning with Him And so to reign with Christ will imply 1. a spirituall presence of Christ with them 2. a common interest and account of dominion as there is a common interest and account in their suffering Thus to reign with Him differenceth their good condition from the good of worldly mens conditions even as to suffer with Him differenceth the nature of their sufferings from wordly mens crosses 2. It is clear from this that it is not said simply they reign but reign with him the peculiarnesse of the dominion for these thousand years is not on His side but on theirs for He reigneth before and after only for these thousand years the Saints who did not so reign formerly are admitted to reign with Him therefore as His reign is ordinarily so is it now for there is no change on His side but ordinarily it is not personall but by His Spirit and Ordinances Therefore it is so now and no otherwise 2. Either this personall reign of Christ is after the day of judgement as the old Chiliasts thought or it is immediately before it or during it as these that would have Christ continuing as it were His judgement that long time as Tyllingast and others of late But the Text overturneth all these 1. It is not after the day of judgement for Gog and Magog are before the day of judgement yet Gog and Magog are after these thousand years Therefore it cannot be expected after it 2. It is not immediately before for 1. Gog and Magog interveens and the dominion of the Saints is interrupted before that 2. At the day of judgement Christ is not on earth but cometh in the clouds from heaven See 1 Thess. 4. ver 16 17. the Lord Himself shall descend Therefore He is not on earth then shall we that are alive be caught up together with them in the clouds to meet the Lord in the air and so He is there and we shall be for ever with Him Where both these are clear 1. That at the day of judgement Christ is not on the earth Therefore are the Saints caught up to meet Him 2. It is clear that He
and they return not to the earth but they abide in heaven for ever with Him for their continuing with Him for ever is expresly subjoyned as the fruit of their being caught up and so supponeth that it is not to be on the earth 3. We argue for preventing an objection thus At Christs personall coming before the end of the world to reign He either continueth in the world till the end or He returneth again to heaven till the time of judgement But neither of these can be found not that He abideth on the earth after the thousand years for 1. then He would be longer on earth than a thousand years 2. He must continue to reign which standeth not with the definit time of the Saints thousand years dominion or He must be straitened and encompassed by Gog and Magog with the Saints and this were to make Christ suffer again personally which cannot stand with the state of His exaltation Beside that this would suppose Him to be on earth contrary to what is said before at the day of judgement Neither can it be said He ascendeth and returneth for 1. that would make three comings of Christ whereas the Scripture speaketh but of two 2. It would divide His second coming from the ends which the Scripture giveth of it that is to subdue all His enemies and fully to deliver all His people Heb. 9. ver 27 28. And as it is appointed unto men once to die but after this the judgement So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time Without sin unto salvation Where these are clear 1. That there is but a second coming again of Christ and no more 2. That that perfecteth the salvation of His people 3. That there is no interveening coming between His first coming and this Now all this would be left undone if He should before the end ascend again and leave the Saints in a new difficulty which cometh upon them at the close of the thousand years I might further add multitudes of absurdities that this inferreth as 1. To what end cometh He Is it for His peoples comfort temporall and will He leave them then in a new strait or continue with them and not prevent it 2. How converseth He on earth either He must still be in the company of all His Saints and so cannot be in one place contrary to the nature of His true body or He must be sometimes with some and sometimes with others and that consisteth not with this that they all reign with Him a thousand years if to reign with Him be to have His bodily presence some must alway want it for it cannot be so on earth with the Saints not yet made in their bodies spirituall as it will be in heaven in the injoyment of His presence 3. By His descending He behoved either to bring all the Saints from heaven to an earthly glory to eat and drink again contrary to the Scripture that saith they shall be like the Angels or He must leave them in heaven and so their felicity by wanting of His bodily presence in which the happinesse of heaven in a great part consisteth is however it be impaired 4. Let it be asked what cometh of Saints for these thousand years when He reigneth on earth either they live all that time which none can expect or else they die and then by death they are not to be with with Christ which being with Him maketh the Saints willing and desirous to be loosed Philip. 1.21 but are for a time to depart from Him And so in sum Christs being here on earth proveth neither for the comfort simply at least of Saints in heaven nor in earth We would therefore much improve the wayeâ— of presence we have to be at a higher degree in these and contentedly suspend the injoyment of Christs personall presence till we get it where He is It will not remove those absurdities to say with one to wit Tyllingast 1. That this personall coming of Christ is the same with His second coming to judgement and that these thousand years and what followeth is the day of judgement as it were continued and current Nor 2. to say That the Saints continuing on earth during such a time doth not mar their glorious condition more than it doth to Angels to be abroad in their imployments To the first we say That at Christs coming He cometh in flaming fire with all His holy Angels the powers of heaven are shaken faces gather palenesse and mens hearts fail them for fear c. And it is certain that this insurrection of Gog and Magog against Christs Church is after these thousand years Now is it credible that during the time of judgement while Christ in such glorious majesty is sitting as Judge that there can be heart in any creatures to essay much lesse in any measure as is here supposed to effectuate such an undertaking against Christ and His Saints as this of Magog is especially if we consider that the same Author maketh the destruction of the beast to follow Christs personall coming as the first act of His judgement and to suppose such an interruption or mutiny against the Judge as this is not consistent with the nature of Christs judicial procedure To the second although we say not that it is inconsistent with the Angels glorious condition to serve their Master any-where by executing His commands yet is it never said that Satan is loosed on them and that they are encompassed as it is said here of the Saints who are after these thousand years straitned they as it were having the defenders part and the wicked as the stronger party pursuing them therefore is their state then differenced from their good condition preceeding and can that consist with a glorified condition We may presse this opinion thus If all the departed Saints be bodily to be raised and to reign with Christ these thousand years Then all the dead reprobats are at the close thereof bodily raised and joyned with Gog and Magog in the pursuing of the Saints and encompassing of them for the wicked live so after the thousand years as they did not before and their following condition after that time is opposed to the former during that time as is clear That the wicked also after that time prevail and the Saints suffer the opposing of the Churches estate after that time to its good condition during that time doth also confirme for all on earth are then divided in these two the holy City who are encompassed and these who do encompasse And seing these wicked reprobate cannot be comprehended under the first party that suffereth They must therefore be comprehended under the last who for the time prevaileth and so the pressing of this bodily resurrection and reign of the Saints upon earth will infer also a bodily resurrection and reign of the wicked reprobats which will be a sixth monarchy hitherto