most ordinarily obnoxious to the hurt of winds and therefore are mentioned here The earth lyeth open to winds being plagued by earthquakes overthrowing of houses spoiling of corns fruits c. the sea being so liquid and unstable is subject to tossings and risings whereby shipwrack and other inconveniences follow 3. Trees are more subject than other things because of their height which maketh them the more obnoxious unto and the lesse able to bear with the impetuous force of the stormie winds whereby some are rent others are over-blown c. The scope is to shew that as the wind seaseth on these things as the proper object of its hurt so Errour hath its own object upon which the hurt thereof will be no lesse effectuall More particularly by Earth c. here cannot be understood these without the Church errour not being a plague wherewith such are scourged but we must understand Professors of the visible Church because the event which followeth by the trumpets is made good on them and therefore this earth is not distinguished from the visible Church by any externall profession but from the invisible Church in respect of secret Election as from what precedeth is clear That these three earth sea and trees are mentioned together as the objects hurt by this storm may be done in allusion to three sorts of Professors over whom errour especially prevaileth 1. The earthly-minded professour who supposeth gain to be Godlinesse lyeth open to this storm when set upon by a tentation to errour which is backed with worldly wealth ease credit preferment c. Of such the Scripture in many places speaketh who upon that account have been ensnared with this bate Phil. 3.19 2 Pet. 2.15 Iud. 11. And upon this account it is that 1 Tim. 6.10 the love of money is called the root of all evil which while some covet after they have erred from the faith 2. By sea may be signified unsettled light professours who like Reuben are unstable like water and fixed in nothing therefore are they Iude 13. called raging waves of the sea and wandring stars and clouds that are carried with a tempest 2 Pet. 2.17 a light professour is an easie prey to Errour 3. By trees may be understood professours who in respect of profession gifts of knowledge utterance c. may be said to be high above others and no lesse high in their own conceit being by knowledge puft up though in respect of true fruits exceeding barren for if these that are reall Christians be compared to trees indeed bearing fruit which sort of Christians Chap. 9.4 are exempted from this judgement Christians who are but in profession so yet much in their own conceit may be called trees as they are by Iude vers 12. and 2 Pet. 2. they are called presumptuous as high above others in their own conceit which sort of professours are as obnoxious to Errour as any other The sum of this Verse is No sooner was the Church freed from open persecution but the devil stirreth up Errours of all sorts and that with great violence whereby in Gods righteous judgement many secure earthly-minded unstable and proud conceity professours were to be carried away yet were they for a time restrained by Gods power till c. From which Observe 1. That Errour and Heresie waiteth upon the Churches outward prosperous condition and no sooner is she freed from open persecution but as soon the devil waiteth on to sow these tares Chapter 12. when the childe is delivered from persecution the devil the serpent speweth out a flood after her it was so in Constantin's time unto which this relateth The Church was scarcely landed from that sea of persecution when the Heresie of Arius and other divisions set vehemently upon the Church as we will see in opening of the trumpets It was so in the time of the Gospels breaking forth again in Germany floods of Anabaptists Libertines Antinomians c. followed it and somewhat of it hath been made out in our own experience in this Island The devil who is a murderer and and a liar from the beginning waiteth all opportunities to destroy if so he may gain by Errour what he could not attain by violence Beside men usually then becoming more secure and falling asleep he hath the fairer occasion to sow his tares which he doth not neglect 2. Errour and Heresie is one of these plagues whereof God maketh use in His Justice to punish the ingrate world who have had the Gospel in peace and have abused it Therefore when delusion cometh in its greatest height as 2 Thess. 2.10 or a false prophet cometh to speak lies in the name of the Lord Deut. 13.1 3. They are both said to be sent of Him as a just reward of rejecting the truth 3. The abounding of Errour is a sore plague and therefore Toleration which we conceive to be no other thing upon the matter but the letting loose of these winds must be a sad stroak to many professours by this they are tossed snared and made drunk with a fill of their own wayes and many carried headlong to the ruine of their souls By this the best things of the Church to wit its truth purity unity c. are blasted Have not Arianisme Pelagianism Popery and other Errours wronged the Church more than many years Famine Wars and Pestilence and destroyed moe souls than these have done bodies It is a wonder the world should think so light of so heavy a plague 4. When Errour cometh as judgement it cometh exceedingly fitted and strengthned for carrying on its point There is a deluge or flood of them together therefore it is called strong delusion and a spirit of errour 2 Thess. 2.11 because as it hath from God a Commission and cannot be quiet till that be executed more than the bloudy sword can be Ezek. 21. so it is armed suitably for that end sometimes with variety of Errours sometimes with the number of followers sometimes with countenance from great ones of the world and temporall advantages sometimes with eminency of gifts in the Authors and Abettors thereof these or such like going alongst with the tentation make it set on the more strongly and with the greater difficulty to be resisted 5. There are some Errours that are inconsistent together and opposite one to another wherewith yet in Gods secret justice the devil may be permitted to assault and trouble the Church the Lord thereby aimeth the more to further the triall of the sincere and discovery of the counterfeit the devil thereby aimeth to undo all by prevailing against them upon one side or another that if one errour do not take he may essay about to find out that which is suitable to their humour and to set on them where he shall find them weakest At least by these diversities of Errours he maketh the truth the more disputable unto the men of the world In the Primitive times some denied Christ to be true Man as Apollinaris others
seing it is still this same Church this same Woman and the same Door of entering and to denie this would say that Christs visible Church during that time was not constitute rightly as to her essentials and so upon the matter was none at all Neither can the second proposition be denied for the Woman the Church but fleeth from his abomination and de facto what more can be alleaged during that time Beside this is certain that any born and bred in Popery who did afterward receive the Gospel and renounce these former errors Such were to be accounted Members of the visible Church of Christ and not of Antichrist Thirdly Consider such Nations and Churches as having renounced Antichrist in profession and having submitted to the Gospel must either be Churches of Christ or they must belong to Antichrist or to be accounted without as Heathens But neither of these last two can be said Ergo c. To say that they are fit matter or materials for building of a Church will not satisfie for 1. the Scripture doth not speak of fit materials among baptized persons so as to contradistinguish them from the visible Church 2. This prophesie saith that such as in this manner separate from Antichrist shall not only be fit materials to make a Church to the Lord but they shall be His Churches de facto 3. If they have had Ordinances and Officers for many years and have begotten children to the Lord by them Then there must be more than matter of a Church for these are the priviledges and blessing wherewith His true Church is priviledged and none can bring forth â—eed to Him but she And 4. if these Churches be but matter and that as contradistinct from Churches Then it will at once strike at all the Churches of Christ these many years and put us to joyn with the Seekers in their hopelesse expectation of a new Church Fourthly Consider that all Nations and Persons so reforming after that defection do actually become Members of the visible Church which formerly was more latent for they become one in hating the whore one in acknowledging the Truth one in submitting to the same Ordinances And therefore what reason can there be to account them no Churches seing she by these characters hath been justly accounted the Church of Christ Fifthly The consideration of this prophesie to be fulfilled in the Reformation that hath been these hundred years past will strongly conclude that these reformed Churches must be true Churches though it may be that severall of them be in many things defective for if by this prophesie it be clear that the event that followeth Antichrists height must constitute true Churches and a Kingdom to Christ after a more conspicuous and visible manner than formerly and if it be true that this Reformation which hath come unto the world in the generation last past is the very fulfilling of this prophesie and the very event foretold here Then it cannot but follow that this Reformation must be acknowledged to have brought true visible Churches unto the world otherwayes the Truth of this prophesie will be put in question Now we suppose that by what hath been said of this in the former Lectures that both the former will be seen to be true Therefore this must necessarily follow for this Reformation is either what is prophesied of here or it is some other thing But it can be applicable to no other thing And if it can be applicable to no other thing Then these great events must be understood to carry alongst with them the visible Kingdom of Christ and the event must be answerable to what is foretold and if it were not so there were no such ground of a Song as is here insisted upon This Argument from the event of a prophesie being fulfilled even as the Iews that lived under the second Temple were to account that dispensation to be the fulfilling of the many prophesies that went before although many were not fully satisfied in their expectation and no question severall things were defective though the essentials were there LECTURE I. CHAP. XII Vers. 1. ANd there appeared a great wonder in heaven a woman clothed with the Sun and the Moon under her feet and upon her head a crown of twelve Stars 2. And she being with childe cried travailing in birth and pained to be delivered 3. And there appeared another wonder in heaven and behold a great red Dragon having seven heads and ten horns and seven crowns upon his heads 4. And his tail drew the third part of the Stars of heaven and did cast them to the earth and the Dragon stood before the woman which was ready to be delivered for to devour her childe assoon as it was born 5. And she brought forth a man-childe who was to rule all nations with a rod of iron and her childe was caught up unto God and to his throne 6. And the woman fled into the wildernesse where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore dayes THe seventh trumpet in the former Chapter gave a little touch of the events that are to be expected by it Now before he come particularly to insist on them in these three Chap. 12.13 and 14. the first explicatory vision contemporary with what went before is wisely and seasonably inserted and he returneth then to the third principall vision in the seven vials Chap. 15. and 16. Before we speak particularly to the words we shall lay down some generall observations conducing to the clearing of this vision and the scope thereof and more particularly of this Chapter 1. The principall matter handled in this vision is not different from or belonging to any other time but in the matter for substance in the time it doth agree with the former prophesies of the seals and trumpets It is added now and not before for explication of somethings in them because the threed and series of the story is deduced in a little view from Christs dayes to the end of the world and it is lesse violent now to begin than if between the seals and trumpets some part of this had been inserted Beside neither would the matter have been so clear if it had been divided neither is it lesse consistent with the series of the prophesie to interpose something for clearing by-past visions here than it was to insert something for clearing what was coming Chap. 7. That it treateth I say of the same things and belongeth to the same time appeareth for the matter of this belongeth either to Heathenish persecution and the Churches travailing or to Antichrist the beast mentioned Chap. 11. in his rise reign and begun ruine all which are the very matter of the former prophesies And the rise and close of this vision will be found contemporary with the former two visions Therefore it must belong to the same time 2. Observe That in this vision the principal scope is
have law for them In which respect Chap. 12.9 it is said the Kingdom of our Lord is come when heathen persecution is stopped and Religion is countenanced and Kings become nursing fathers to the Church all the Saints do not become Magistrates but God maketh Magistrates Saints or friends to them who are so 6. The sixth thing wherein this good condition consisteth is the length of time it continueth which at least is a long time beyond any former cessation and peace they have ever had It is a thousand years In these we suppose the good condition here holden forth to consist the particulars whereof will appear more in opening of the words We would only understand it with these caveats lest we extend it too far in our expectation beyond what the Scripture in this place giveth warrand for and these three extreams are to be guarded against It is not therefore 1. an absolute freedom in an height of superiority in temporall or spirituall priviledges but in a good degree being compared with the Churches condition at other times It is the most free and longest time of the Churches peace with greatest light holinesse and number of Professors but cannot be extended so as we may warrantably think that there should be no crosses nor hypocrits nor offences amongst the people of God during that time 2. That good condition cometh not instantly to an height and to the chief top of it but by degrees from lesser to greater from a day of small things to greater for even as the Churches low condition under Antichrist and her prophets prophesying in sackcloth and Antichrists dominion came not to an height at once though all these conditions be accounted for such a definit time to wit from their beginning and first working till they come to their height so is it here The Saints good condition is to be reckoned from the beginning and rise of their reign though it come on by degrees to an height 3. We would not think during this time but that there may be some partiall interruptions of this good condition and seeming if not reall in part at least declinings from it for that is not understood in any condition that it shall continue alway alike the Church may have difficulties now as Antichrist had opposition during the time of his reign But it is meaned 1. that during that time enemies shall never universally eclipse the face of a visible Church as at other times so as to make her flee to hide her self and that in the upshot the Saints shall ever be gainers even here though for a time they may be straitned and wrestle yet it shall not be now as Chap. 13. where the beast maketh war and overcometh them but as it is Chap. 17. the Lamb with the chosen and faithfull that are with Him shall make war with the enemy and overcome in end though they want not enemies even then It is not then wholly uninterrupted and constant This being the truth of the good condition holden forth here we may see how unwarrantable it is either with some of old or others of late to abuse this place unto an absolute dominion and that we may be put from the expectation of such a strange thing from this Text though the expressions be strange and that what ever be meaned by it yet we may be sure no such uncouth thing especially temporall is contained in it as men dream of We would have you considering beside what is said before these three 1. Consider that this what ever it be is contemporary with some of the principall Prophesies going before it being an explicatory vision it must belong either to the time of the seals trumpets or vials for the seals begin after Christ and continue till Antichrist begin under-hand at least to work this is certain 2. The trumpets follow and continue till Antichrists begun fall this is also certain 3. That the vials succeed the trumpets and carry on Antichrists ruine and the state of the Church to the end of the world is also cleared before Chap. 11. and Chap. 16. So that for the period of this vision the devils finall overthrow is the same with the period of the vials for the sixth overturneth the beast and the seventh vial bringeth with it the next more universall overthrow to the devil which can be fixed at no other term but the end of the world when the devil is cast in the lake where the false prophet was which knitteth the casting down of these enemies together in an immediate successive way as the last two full victories which Christ shall have which confirmeth what is said Now this being truth it must follow then that these thousand years are contemporary with one of these prophesies seing they go before the end of the world and are at some certain time Therefore we must understand so this kingdom and dominion of the Saints and binding of Satan as must be agreeable and competent to one of these prophesies and the events foretold in them But if we will look through all these prophesies we will find the Church having enemies and the Saints having their difficulties under the seals there is open persecution under the trumpets there is Antichrists tyrannie and under the vials look but the fifth vial Chap. 17. these Kings war against the Lamb and see the sixth Chap. 16. there are in much vigour against the Church the beast false prophet and dragon sending out unclean spirits that with many do prevail to bring them up to battell against the Lord. See also the seventh and last the devil is not yet taken till the end he hath a fresh loose not long before it by Gog and Magog Now if so be where will this absolute dominion of the Saints for such a time appear This one consideration well grounded will overturn that conceit for this dominion is either contemporary with these and so not absolute or it is successive to these which to say 1. doth contradict that truth that the vials bring the end 2. It contradicteth this truth that by this vision that prophesie of the vials especially the seventh is explained otherwise the seventh vial is left without any particular event 3. By this the world will be lengthened long we being yet but about the beginning of the fourth vial three vials being to come then a thousand years after that and Gog and Magog before the end it would seem exceedingly to lengthen these dayes which for the Elects sake are shortened We conclude then it is such a good condition as must consist with some of the difficulties of the Church mentioned in the former prophesies for though the Saints good condition here only be set down yet are we to read the state of the enemies in some other place it being ordinary in this prophesie to set down first one event as it is by the vials told what is become of enemies and then to set down another contemporary with it as
with every petition of theirs whereby His former affections are stirred to say so and His sympathie awakned to make His divine Attributes forth-coming for their good 4. It would be considered that the Scripture allows these considerations of Christ to Believers for helping them up to communion with Him and so with God in Him and for strengthening them to approach to Him with confidence on that ground 5. As there is an exercising of Faith in God and thereby a keeping of communion with Him so there is a proportionable sympathizing heart-warming and bowel-moving affection allowed us even towards the very Man Christ as one hath to a dear friend or most loving husband that so in a word we may love Him who is Man as He who is Man loves us And this kind of communion is peculiar to the Believer with the second Person of the Godhead as it is peculiar to the second Person of the Godhead as Man by humane affections to love Him And thus we are not only one Spirit with Him as with the other Persons of the Godhead 1 Cor. 6.17 but we are one body with Him of His flesh and of His bone Eph. 5.30 in respect of this union and communion that is betwixt a Believer and the Man Jesus Christ. 6. Hence 6. As we have most accessâ— to conceive of Christs love to us who is Man so we are in the greater capacity to vent our love on Him and to have our bowels kindled upon the consideration of His being Man and performing what He did in our nature for us so the Object is most suited to be beloved by us in His condescending to be as a Brother to us And this doth confirm what is said and is a reason also why Believers vent their love to God by flowing in its expressions directly concerning Christ Because He is both the more sensible Object of our Faith and love and also because there is more possibility to conceive and mention what He in our nature hath done than to consider God and His operations in Himself abstractly 7. Hearts would always remember that He is God and so that they love and keep communion with Him that is God that makes the former the more wonderfully lively as this should make souls keep up the estimation and dignity that is due to such a Person so condescending And so by the Man Christ both to love and believe in God And in sum having the excellencies of God dwelling in the Man Christ whose affections they are more able to conceive of whose sufferings have made Hâ—s love palpable in whom God hath condescended to deal with us and on whom our affections and Faith also may have the more sensible footing by the consideration of His humane affections There is no wonder that this way of adoring praising and loving of God be so much insisted upon and yet even then when the heart is upon this consideration delighting and feeding it self upon the Mediator still His Godhead is emplyed and God in Him delighted in without which all other consolations would be defective And so it is God in the Mediator who is the Object of this delight Now unto this One God be praise in the Church by Jesus Christ for now and ever LECTURE II. Vers. 4. Iohn to the seven Churches in Asia Grace be unto you and peace from Him which is and which was and which is to come and from the seven Spirits which are before His Throne 5. And from Iesus Christ who is the faithfull witnesse and the first-begotten of the dead and the Prince of the Kings of the earth Unto him that loved us and washed us from our sins in his own bloud 6. And hath made us kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen WE heard of the Persons from whom follows now these to whom the Epistle is sent to wit the seven Churches in Asia and they are particularly named vâ—r 11. and are severall times spoken of in the two Chapters following Therefore at the entry we shall speak to a doubt or two concerning this inscription to them Quest. 1. Why is this Revelation in form of an Epistle sent to particular Churches rather than to the Whole Church 2. And why is it sent particularly to the seven Churches in Asia 3. Why are they stiled seven Churches and not one Church To the first of these Though it be sent to particular Churches yet this excludes none from the use of it to the end of the world for though many particular Epistles as the Epistles to the Romans Corinthians Galatians c. be directed to particular Churches yet the benefit of the Word contained in them extendeth to all Believers in all ages as well as to them to whom they were directed So those particular Epistles directed to the seven Churches in Asia in the 2. and 3. chapters are useful and behoveful to all the Churches of Christ in the like cases as if they had been particularly directed to them therefore is that Word cast to in the close of each of those Epistles Let him that hath aâ—â—ar hear what the Spirit saith to the Churches 2. As to the general subject matter of this Book It concerns not those particular Churches more than others as we told at the entry For ver 1. It is directed to his Servants to be made use of to the end of the world and it 's sent to those particular Churches to be transmitted by them to other Churches and in this sense the Church is called the pillar and ground of Truth 1 Tim. 3.15 as holding forth and transmitting the Truth to others To the second Why is it dedicated to the seven Churches in Asia Answ. 1. Either because those Churches were next to Pasmos where Iohn was now banished for those who are skilled in Geography know that this little Isle lyes off Asia the lesse Or 2. Because it 's like Iohn had particular inspection of those Churches in Asia committed to him which though it be not particularly set down in Scripture yet it 's clear from Scripture that there was a division of inspection among the Apostles without limiting any of them Peter was sent to the Circumcision Paul to the Gentiles Iames shode at Ierusalem And in the Ecclesiastick Story it 's asserted that after Paul had planted Ephesus Iohn stayed there who lived lâ—st of the Apostles And so these Churches being as would seem under his special oversight while he is absent from them by â—anishment he commends this Epistle to them 3. Jesus Christ sends it to them partly because of some special faults that were among them their need so remaining and because of some special tryals they were to endure and the need they had of consolation under these trials partly because they were the most famous Churches then for Ierusalem was now destroyed this being written in the days of Domician the Emperour To the third Why writes â—e to
case hath two things in it 1. Her outward afflictions are mentioned 2. Her honesty and integrity under them is taken notice of and approven by Jesus Christ. And this last is a main ground of consolation against the first Her outward afflicted condition is expressed in these three words 1. They were under tribulation that is sad and greatly straitning pressures as the Word signifieth and by this may be understood the afflictions of body name and estate and the sad consequents following thereupon which the Godly are put to by the persecution of wicked men The 2. word is povertie I know thy poverty we take it literally to be understood of such pincheâ— and straits in their outward estates as plundering sequestration finings and other means of that kind use to bring upon men unto this sort of affliction the Christians in the primitive peâ—secutions were exceedingly liable who yet joyfully suffered the spoiling of their goods Heb. 10.34 This is indeed no little part of trial when parents and children are casten loose of all temporal things and have not for the refreshing of themselves and their families The 3. part of their affliction is the reproach of wicked men that wanted not altogether profession I know saith the Lord the blasphemie of thâ—se which say they are Iews and are not but are of the synagogue of Satan Amongst all the Saints crosses there are none more bitter than cruel mockings as they are called Heb. 11.36 and mockings from Iews that pretended to Worship the God of Abraham of Isaac and of Iacob would be more heavie than the reproaches of heathens there were none also more bitter revilers of the Son of God and of His followerâ— than these hardned Iews who having synagogues in considerable Cities did ever with all their might joyn themselves to reproach and persecute the Christians It is like that they had a synagogue in this place pretending to worship God according to the manner of His Law but because of their obstinate maliciousnesse they are by the Lord denied to be Iews and are said to lie and to be of the synagogue of Satan because indeed they looked liker a combination for the devil thâ—n a Congregation for worshipping of God who slew the Lord forbade to speak in His Name and did persecute His Ministers and People as the word is 1 Thess. 2.14 15. From which we may see 1. That the most honest and tender may be liable to most sharp afflictions 2. That often rods and crosses of several kinds are joyned together 3. That reproach is not the least part of affliction of the people of God and the shame thereof being well endured will be accounted honest suffering of a crosse as if it were a bodily affliction 4. There is no person more bitter and invective against those that are sincere than such as have had some engagements to God by profession and have fallen from the same 5. Pretended friends as these Iews were may come to be most grosse enemies which is both their sin and their plague therefore 1 Thess. 2. 16. it is said that wrath was come upon them to the uttermost 6. Gods people may look to be met with and entertained by men as the Lord Jesus useth to be if He be well entertained so will it be with them if He be despised as He was by these Iews let them look to be blasphemed and despised also for it is enough to the servant that he be like his Master The consolation that is proposed against the foresaid affliction is two wayes set down 1. More generally I know thy works which doth not only relate to His Omnisciency as is usuall in these Epistles but here it taketh in His approbation as the word after cleareth Also it is opposed to His taking notice of their enemies malice I know the blasphemy of them that call themselves Iews c. Therefore His knowing of their works must include His respect to their honesty as His knowing of their blasphemy pointeth out His detestation of the same It is no little part of Believers consolation in any strait that the Lord Jesus knoweth how it is with them and can bear testimony to their integrity when they are even almost overwhelmed with reproaches before men It is no little encouragement â—lso that He doth take notice of enemies their malice as here is observed The second way the consolation is expressed is more direct by Christs plain testimony in these words thou art rich that is what ever men think of thee as being most despicable or whatever thou be in thy own estate most poor and desolate yet really and in my estimation thou art rich that is thou art indeed strong in the grace of God well furnished with Promises and Priviledges and abundantly rich in faith and good works Iam. 2. vers 5. 1 Tim. 6.18 In which things true riches do consist This seemeth to be a strange paradox unto the men of the world thou art poor and yet thou art rich yet often have the Saints found this to be a truth as having nothing and yet possessing all things 2 Cor. 6.10 And if this were believed it might allay the fervour that men have in pursuing after temporall riches for the having of them cannot make them rich the greatest men in Smyrna get not this testimony from our Lord Jesus that they are rich and the want of them cannot make them poor and therefore Smyrna even in her poverty is rich This also would make the heavenly Riches to be esteemed of if men believed that their life did not consist in the abundance of the things that they enjoy as it is Luk. 12.15 The future case of Smyrna which is set down vers 10. is also an afflicted condition and hath its encouragements suitable thereto laid down It is 1. generally proposed to be suffering Fear none of these things which thou shalt suffer This Church had been suffering and though honest was yet to suffer more Obs. 1. Sufferings when they begin oftentimes are not instantly at a close Yea 2. The Lord will sometimes exercise these that are most tender with one crosse upon the back of another 3. He Himself is notwithstâ—nding still tender of them even when they suffer as may be gathered from this comfortable message to Smyrna 2. These sufferings are more particularly described 1. In the kind of suffering to wit Iâ—prisonment this is not so to be understood as if they were to be tried by no other kind of suffering but it setteth out a main part of their crosse to wit that some of them should be cast in Prison and liberty taken from their persons which it may be heretofore they enjoyed 2. It is described in the principall Agent and Instrument of their suffering The devil shall cast some of you into prison Heathen Emperours wicked Governours and Souldiers were instrumentall therein yet it is ascribed to the devil as if it were immediately acted by him for these reasons 1. To
Lastly The necessity of this connexion between Christ dying for any and their obtaining of actuall Justification and Salvation may thus be made out If the Lord bestow the greater benefit upon any Then the lesser cannot but be expected from Him also But the giving of His Son to death for any is a greater mercy than actuall Justification and Salvation Therefore He cannot but bestow the last on these upon whom He hath bestowed the first Both parts of the Argument will be confirmed from Rom. 5. 8 9 10. and Chap. 8. vers 32. In the one place the Apostle reasoneth thus While we were yet sinners God commended His love to us in giving Christ to die for us therefore having obtained such a mercy we may much more look to be saved from wrath through Him And to deny the consequence in the former Argument would enervat this reasoning of the Apostle In the other place it is He that spared not his own Son but delivered Him up for us all How shall He not wish Him also freely give us all things Where the Apostle doth not only shew that all things do follow where Christ is bestowed but also He doth it in such a manner as doth shew the absurdity and unreasonablenesse of thinking the contrary to wit that it can be possible that God will bestow so excellent a gift as His Son to be delivered up for any and yet withhold any good thing from such A second way by which we may conceive the force of the former Argument is this which also is a new Argument of it self That which would weaken the redeemeds consolation and enervat the grounds of their praise contrary to the strain and scope of this Song ought not to be admitted in the Doctrine of Redemption But to say that all are redeemed by Christs death yet so that the greater part of them shall never be justified nor partake of life through Him c. doth exceedingly weaken the redeemeds consolation and enervat the grounds of their praise contrary to the scope of this Song Therfore that Doctrine of universal Redemption is not to be admitted as being derogatory to the solide consolation of the redeemed what ever be pretended That it derogateth to their consolation appeareth thus If the Justification Salvation c. of the redeemed be not necessarily and peremptorily knit unto Christs laying down of His life for them Then were even their Justification and Salvation uncertain and so none of them could heartily praise for the same or comfort themselves therein much lesse could all do this both which are expresly contrary to the words and scope of this Song Again if no redeemed Person Believer or Child of God can so comfort themselves by drawing conclusions from this Doctrine Christ hath died for all yet all shall not be saved as they may be comforted and have their hearts cheered to praise from this That Christ hath not redeemed all nor hath died for them yet all for whom He died and whom He redeemed shall be justified and saved Then must the former Doctrine be exceedingly derogatory to the people of God their consolation But the former is true Therefore c. That this Doctrine of such an universall Redemption doth not yeeld such comfortable conclusions to the Believer as the other will appear by comparing them together for the great consolation of the Believer is upon solide grounds to conclude an unchangeable interest in God But the latter and not the former will yeeld this For this is solide and comfortable reasoning These that are redeemed are made Kings and Priests to God and shall reign with Him c. because there is an indissoluble and peremptory connexion between these But may one assume I am redeemed Therefore c. If this assumption be questioned to wit whether I be redeemed or not because Redemption is not universal Then it may thus proceed All these that are Spiritually Kings and Priests and being made subject to Christ are freed from the dominion of their corruption and admitted with boldnesse to offer themselves and their service to God by Christ Jesus c. these are redeemed and shall certainly obtain Salvation But the conscience upon self-examination where there is ground for it may assume It is so with me Therefore I am redeemed and shall obtain Salvation c. This is a comfortable and solid conclusion and cannot fail where the promises are well grounded because of the necessary connexion that is between Redemption Justification Sanctification and Salvation So that one of them being evidenced doth infer all and Spiritually to reign in some measure over the world and a body of death and Spiritually to perform worship unto God c. being infallible evidences of Sanctification and fruits of this Redemption they give good ground for a conscience to make application of the former generall truth whereas on the contrary if we will loose this connexion and say that all are redeemed or Christ hath died for them and yet few will be saved It cannot but ever leave the soul at an uncertainty under this most comfortless conclusion Although I be redeemed yet I may perish because many for whom Christ hath died are never actually freed from the wrath of God and thereby the soul should be still left in a comfortlesse condition which is most unlike the nature of this Redemption which Christ hath purchased and most disagreeable to the consolation which is allowed to the redeemed by God and wherein they comfort themselves in this Song We conclude then that it is more comfortable to a Believer to reason from this Universal all that are redeemed and are Kings and Priests unto God shall be saved where the consequent and antecedent are of equal extent than to say all are redeemed and yet few shall or none may be saved And this being the way of the Lord it cannot but be most comfortable to His People and it is a vain thing for man to imagine by his carnall reasonings to mould a more comfortable Doctrine for though at first it look more plausible-like to flesh to say that all are redeemed than to say but some yet indeed it doth not prove so for even upon supposition that that ground were laid no man could gather any solid consolation therefrom but upon condition of his receiving of Christ and resting upon Him by Faith Now Faith in Christ being supponed this ground few are redeemed but all these who are redeemed shall be saved doth yeeld more solid consolation than the former because it carrieth with it a certainty of Salvation to such whereas the other ground pretending to bear forth a possibility of Salvation to all or a salvability doth indeed make it certain to none If any shall say that this is true indeed upon supposition that one be by Faith in Christ Then it cannot be denied but so to conclude is more comfortable but supposing one not to be a Believer Is it not then a comfortlesse Doctrine
Ier. 31.33 34 c. And seing it cannot be denied but the last promises are grounded upon Christs satisfaction Must not the first be so also especially considering that without Him there is no accesse for binding up a Covenant betwixt God and sinners Neither can it be denied but Faith is a part of that new heart and a speciall fruit of that Spirit which He promised to pour out upon His People Sixthly In Tit. 2.14 our being seperated to be a peculiar people to Christ and zealous of good works c. is expresly asserted to be His design in laying down of His life for His People Also Tit. 3. vers 5 and 6. the washing of Regeneration and renewing of the holy Ghost which must take-in all particular Graces are said to be shed on us abundantly through Christ Jesus which cannot otherwise be understood but that we have these by the interveening procurement of Christs satisfaction Lastly all that we pray for we pray for it in Christs name as having obtained accesse to seek the same through His purchase Now it cannot be denied but Faith Holinesse and increase therein may be prayed-for and therefore these must be understood to be procured by Him also The third Question was If it may be said that the Reprobates or any Reprobate do enjoy any common mercy by vertue of Christs purchase and Redemption Or if any mercy bestowed upon any Reprobate or enjoyed by them may be said to be the proper fruit of Christs purchase or properly to be purchased by His death to them In answer to this we shall lay down these Assertions which being granted there will be no great hazard to the main matter Assert 1. There is no saving nor eternall mercy procured to any Reprobate by Christs death and so according to the Scripture-language it cannot be said that Christ hath redeemed satisfied for them or born their iniquities in their room before the justice of God thereby to procure any such mercy to them because first to be given to Christ to be redeemed and to be justified are ever of equal extent in Scripture and necessarily knit together with His bearing their iniquity Secondly The proper and native fruits of Christs death are not divided but they all go together So that for whom He satisfied and to whom He purchased any thing in one respect He did so in all Therefore we will find Him praying for these who were given Him and for whose â—ake He did sanctifie Himself Ioh. 17. even when He doth exclud the reprobate world who were not of this number from these His prayers Thirdly The proper fruit of Christs purchase is that which is satisfaction to Himself for the travell of His soul c. but no mercy which is common to a Reprobate can satisfie Him for His satisfaction consisteth in peculiar saving mercies such as actually to see His seed to have many justified c. which mercies cannot be said to be purchased to any Reprobate and so it cannot be said that any saving or eternall mercy is purchased to them for if they were purchased to them then necessarily they were to be bestowed unto them and if so they could not be called Reprobates We take this for granted then that no saving thing is purchased to them and that Christ cannot in any proper sense be called their Redeemer nor to have sustained their place and persons before the Justice of God Assert 2. We say that yet many Reprobates do here in time enjoy many things which they had never enjoyed had not Christ suffered Of these Christs death may well be called the cause sine qua non or without which these had not been enjoyed such are the preaching of the Gospel and the glad tidings of the conditionall offer of life which is made in it yea it may be that the keeping off of many temporall judgements and eternal also for a time doth flow from this whereby as it were by the Gardeners intercession Luk. 13. the cutting down of many a barren tree is for a time suspended that thereby the glory of Grace may be the more manifested the honour of the Mediator the more highly advanced and in the close the glory of spotlesse Justice made the more clearly to shine because of their greater inexcusablnesse This cannot be denied to follow upon Christ Jesus His sufferings in so far as they necessarily follow upon the agreement wherein they were transacted and upon the promises made to Him in the Covenant of Redemption unto all which His sufferings are presupposed as the stipulation upon His side Now it being certain that there are some Elect ones given to Him by that Covenant in all ages of the world and that He hath a visible Church and Ordinances granted to Him for the ingathering of them which is so and so to be Administrated to wit by gathering under Ordinances both sheep and goats and such like It must necessarily follow upon the supposition of this transaction in these terms that the world must continue for so many ages that the Gospel should be preached in such and such places and at such and such times that such and such lights should shine for holding forth clearly the truth of the Gospel yea that such and such common gifts should be bestowed upon many Reprobates for the adorning of this visible Church the honour of the Head thereof the furtherance of the edification of the Elect and many other things necessary for the attaining of the ends foresaid And according to the former supposition these cannot be denied to be decreed in the Counsel of God and contained in the Covenant of Redemption largely taken because accidentally to speak so and by reason of the manner of administration concluded they conduce to the honour of the Mediator and to the furthering of His design which is to have the pleasure of the Lord prospering in his hand Asser. 3. Although these former Assertions be true yet we say that the saving blessings that are purchased to the redeemed by Christs death may be and are far otherwayes to be conceived as the proper effects and fruits of Christs purchase to them than any common mercy can be which followeth thereupon to any Reprobate For first The purchasing of the Elect and of saving Grace and Salvation to them and what may tend to their good was intended by the Mediator in a subordination to the glorifying of His Grace in them and so His Glory and their good are joyntly intended in the same this cannot be said of the other for though the things which flow from His death be good in themselves and though it cannot be denied but that therein also He intendeth His own Glory yet it cannot be said that these things are purchased by Him as advantagious to them in respect of any fruit that should flow therefrom unto them because the effect sheweth that in the end they have no advantage by them and therefore it cannot be said that He intended them
overturn Antichrist and casteth him in the lake as will appear from Chapters 16 and 19. and is often inculcated by this Author Therefore the sixth trumpet and the first six vials can no way be contemporary Seventhly This seventh trumpet doth contemporate with the palm-bearing company chap. 7. which palm-bearing company doth immediatly succeed to the sealed company preceeding so that where the sealed company closeth there they begin and the vials doth the same For chap. 15. immediatly upon the hundred fourty four thousand their being compleat and getting the victory over Antichrists name which is all one with having palms in their hands then immediatly came the Angels forth with the vials and not till then Therefore it will follow that the vials must in whole contemporate with the seventh trumpet the contemporary of that palm-bearing company according to the common rule quae conveniunt uni tertio conveniunt inter se But the first is true as from the former grounds is clear Ergo c. Lastly If we suppose 1260. dayes to signifie so many years as he doth and again if we suppose that just so many years must interveen between the breaking of that Heathenish persecution and the blowing of the seventh trumpet and also of the pouring out of the first vial Then must the seventh trumpet and the beginning of the vials be contemporary this cannot but hold But both the former are true And are to be supposed the first from his grounds chap. 11. The second will appear thus that so many years de facto or in experience have interveened from the Churches delivery from Heathenish persecution and her begun delivery from Antichrist before which no vial can be said to be poured forth the other part to wit the blowing of the seventh trumpet upon the expiring of these 1260. dayes from that date is to be made out chap. 11. Lect. 4. In sum if it can be made out that the sixth trumpet is past and the seventh already hath sounded de facto Then the debate of contemporating the seventh trumpet with the last vial only will evanish because that is the thing driven at that the seventh trumpet may hold forth an estate of absolute freedom to the Church after Antichrist his full ruine But we suppose that the former is made out chap. 11. Lect. 4. The grounds therefore that are laid to hold up this Synchronism must also fail If it be said that the seventh trumpet doth suppone an absolute freedom from Antichrist because in it the Lord God Omnipotent reigneth the Kingdoms of the earth are become His c. which cannot be verified during the first six vials while in part Antichrist reigneth Therefore it must succeed them Answer first This is a mistake of the place which is not to shew what case the Church shall be in at the sounding of the seventh trumpet but by way of anticipation to shew the effects following thereupon before they come and serveth to explicate the expected events thereof and make it observable because of such a wonderfull change to wit that Kingdoms and Nations even now Antichrist are by its sounding to become the Lords which doth suppone Antichrist to be strong having many Kingdoms and Nations and the Church to be few and low when it doth sound Secondly Although it expresse the events in their heighest degree yet it will not follow that it was at its height instantly at the blowing thereof but only this that it was to be so ere it expired Because it is usuall in this prophesie to expresse the state of the Church during one period by the most eminent step thereof as we will find chap. 11 and 12. where the Church is said to be in the wildernesse during a whole period because that decay came to a height during that time although it was not at the first instant so low Particularly the whole state of the Church after Heathenish persecution is set forth chap. 7. in two periods the one to wit that of the sealed number is set forth at its lowest the other at its heighest victory yet no question ere that palm-bearing company came to a height after the sealing time there was a fight and wrestling against Antichrist for his weakening Hence we may reason either the vials which bring down Antichrist must belong to the sealed or to the palm-bearing company for there is no mids But they cannot belong to the first because in all periods the last step is the heighest step as the last persecuting seal is the sorest The last trumpet of Antichrist his reign hath him highest and the last vial hath his Kingdom lowest the vials therefore which suppone Antichrists height to be past and the Churches flourishing condition to be begun can in respect of none of them contemporate with the sealed number but with the palm-bearing company and so all of them must contemporate with the seventh trumpet which was the thing to be demonstrated His fourth Synchronism is of the Serpent and Dragon his binding chap. 20 with the seventh trumpet This being well understood according to our former grounds whereby the seventh trumpet and all the vials are made contemporary is to be fixed as a truth but being understood as he doth understand it by contemporating the seventh trumpet with the seventh vial only and that intervall which followeth the destruction of the beast by the sixth vial is not to be admitted And supposing that that binding of Satan during these thousand years chap. 20. doth contemporate fully with the seventh trumpet chap. 11. which is indeed a truth and supposing that the seventh trumpet doth begin with the seven vials immediatly on the fall of Antichrist his declining Kingdom which we have formerly made out It will necessarily follow that the thousand years are to begin with the vials where the sixth trumpet closet Antichrist his height and as the seventh trumpet doth not presuppose Antichrists full but his begun ruine as hath been shewn So it must be said of that thousand years binding of Satan which is called the time of his binding because during that period he cometh to be bound although at the entry thereof his restraint be not at its height concerning which more is to be seen chap. 20. Lecture 4. His fifth Synchronism is of the thousand years of Christs reign with the seventh trumpet or intervall following the beasts destruction This reign of Christs being the same with Satans restraint what judgement we have given of the former Synchronism is also to be applied here The sixth Synchronism is of the new Ierusalem and the Lambs wife with the seventh trumpet and intervall foresaid This we cannot admit because we conceive that new Ierusalem is to set forth the glorified estate of the Church-triumphant and so falleth not in under the seventh trumpet safe as that trumpet doth put an end to time and enter the Church then made ready as a Bride for the Bridegroom within the palace of the King and there to
connexion may be called occasionall that is when the light of the Gospel with power cometh into the world where sin hath had the dominion and by it mens corruptions begin to be restrained and their liberty in sinning marred corruption and malice in men take occasion thereby to rage as being the more provoked and therefore leaveth no mean unessayed to have that Gospel out of the world which disturbeth their sinfull peace This doth not properly flow from the Gospel but from the devils malice and mens corruptions which are imbittered thereby and now rageth to be disturbed in that dominion and possession which for a long time he hath possessed like a strong man keeping all in peace within his bounds till this stronger come to cast him out This maketh many who lived quietly before light came amongst them to appear quite another thing More particularly we will find these Primitive persecutions to have been raised upon these occasions which went along with the Gospel 1. The Gospel drew men from the old Heathenish way of serving Idols and by force of reason did evidence the nothingnesse of Idolatry and vanity of that worship which was used by these Emperours and almost all the world Upon this Satan took occasion to charge Christians with singularity in taking up a Religion of their own and with pride in counting themselves wiser then their Predecessors and to be insufferable as untractable men who would not follow the rest of the world nay not their own Emperors nor Predecessors in the matter of their Religion but took them to a new way of their own all which was exceedingly heightened by the devil to make Christians and Christianity odious This pretext is frequent 2. A second was The devil striving to make Christianity suspected unto the great men of the world as inconsistent with civil Authority and tending to the ecclipsing and diminishing of temporall greatnesse dominion and power of Kings which was confirmed by these things 1. Ministers freedom in reproving the faults of all and their not sparing nor flattering of any often occasioned the enimity of great men who thought that derogatory to their honour and unbecoming inferiours Therefore to suppresse that often the most faithfull men were persecuted as we see in that instance of Herod in Iohn the Baptist Matth. 14. 2. This suspicion was confirmed by the multiplying of Christians and the mistake of the nature of Christs Kingdom as if His Kingdom had been inconsistent with theirs therefore fearing lest the multiplying of Christians should have tended to the setting up of Christs power and the overturning of theirs they endeavoured to bear them down This made Domitian in a speciall manner to search for and put to death all the naturall kindred of our Lord Jesus lest any of them in the abounding of Christians should have pleaded title to his Kingdom 3. The many slanders that were vented against Christians especially by Magicians Idolatrous Priests Iews Apostate Christians and such like who crying out on them as enemies to mankind and guilty of the vilest sins as of Adultery Incest Drunkeness c. at their meetings and so to be the causes of all the plagues that came upon the world which calumnies are fully refuted by Iustin Martyr Tertullian and Cyprian in their Apologies Wherein these two things are asserted 1. That Christians were innocent of these scandals 2. That it was not the Gospel but the worlds rejecting of the Gospel that brought these judgements on 4. This occasion rose from Christians strictnesse who would not flatter their Emperours by worshipping of them and calling them gods as others did 5. Nothing more was mistaken than Church-men in their exercising of Discipline and censuring of others without dependence on civil Power especially when they exceeded in any particular as that law of Euaristus ordaining that no accusation of a Layâ—man or laick against a Pastor should be admitted This is recorded to have provoked Trajan to persecute all the Christians 3. The failings and practices of some Christians and their unwarrantable carriage made Christians odious in the world especially these 1. The many differences and divisions that were amongst themselves and the many sects contrary to truth and one to another that sprung up with the Gospel and the great bitternesse wherewith these differences were followed 2. Outbreakings of Professors in any grosse sin made all others to be so accounted yea practices of the Saturnians Nicolaitans and other grosse Hereticks though disclaimed by true Christians yet were imputed to them 3. Unfaithfulnesse in some few of them in reference to their trust provoked persecution against all It is particularly recorded that Philip who was the first Christian Emperour his killing of the Emperour Gordianus by which deed he came to the Empire did not only stir up Decius afterward to kill him but also to raise a most hard persecution against all Christians as become odious by that fact Obs. 6. The persecutions of the Church of God are particularly ordered as well as the preaching of the Gospel and the thriving and flourishing of the Church This horse hath a rider that hath his armour and a sword given to him and it is told what he shall do he shall take peace from the earth go so far and no further yea there is a more particular commissionating of this nor the former to point out that there is a particular hand guiding the sufferings of the Church and People of God See it in Ioh how in all the commissions Satan getteth he is straitly bounded and limited If the world rage at Christ and His followers and persecute yet that horse is not without a rider and a bridle and the sword he carrieth is limited it cannot hurt a hair of the head of any but as it is commissionated Mat. 10. The hairs of your head are all numbred Persecution cometh not without a particular Commission more than one is converted without the influence of His Spirit He that guideth the one guideth the other and our Lord Jesus reigneth now as before 7. The restraint mentioned here to take peace from the Earth sheweth that no persecution can marre spiritual and eternall peace they reach but the outward condition as to hurt the name to plunder the goods and to kill the body but can reach no further Ioh. 14.27 Christs peace is given not as the world giveth it uncertainly but surely which should make us esteem the more of it 8. An earthly condition or peace is never settled any trouble may quickly disturbe that 9. The world is much in Gods reverence for their outward peace at one word He can take peace from the earth and turn order into confusion and imbitter the spirits of most familiar friends and near relations one against another Did not He prevent it our life would be soon miserable It is He that we should depend on and acknowledge even in outward things for when He giveth quietnesse who then can make trouble and when He
arms as this rider hath yet was there even such a restraint as made the Church have still a being in despight of them as will be more clear in the following seals From which also we may gather these Observations 1. That there may be many sad trials past unto Gods people and yet more sad before them Or That the saddest trials come often last like womens travelling the sharpest showres come last immediatly before a delivery There is no warrant for Gods people to limit their own trials or to sit down upon beginnings 2. After-trials have ordinarily some other circumstances and aggravations beyond the former as we may see by the gradations of these seals Trials are like Physick to Gods people therefore there is a necessity of new ingredients to purge away such humours and corruptions as former potions have not reached 3. When trials begin on Gods people they ordinarily come to some great height ere there be a turn 1 Sam. 3.12 God hath ordinarily some more than ordinary cause in bringing them which He will accomplish and often men are not brought to His design by smaller rods therefore is there yet seven times more and seven times more added unto the former as it is Levit. 26. 4. God will sometimes give persecuters great seeming advantage and will bring His Church very low under them We might be ashamed to fret or repine under our sufferings which are not worth to be mentioned in comparison of these here 5. Though death and the grave c. be terrible yet God hath them ordered in all the circumstances of them they are limited by Him and are not boundlesse in their Commission They are ordered by Him and neither death famine nor pestilence walk at random It is observed that the Pestilence in Hebrew is expressed by a word DEBER which signifieth speech or command because how ever it walk in darknesse as to men yet walketh it not one step without Gods word of command This may be said of all other trials or deaths which are as precisely regulated by God 6. We may gather that the most horrid massacres of Gods people cannot wrong them nor marr Gods design concerning them All these trials do but as Polycarp said of the beasts teeth to which he was to be casten as a Miln grind them that they might as good wheat be fitted for their Lords table 7. We may gather Gods peoples happinesse and the evidence of Gods love to them do not consist in outward things their lot is oftner suffering from one seal to another Death the King of terrours Iob 18.14 marcheth upon them whileas the world seemeth to be in Covenant with him These are old truths That through many afflictions is the way to Glory and who so will live Godly shall suffer persecution Gods people would make for trials seing these words are yet unscraped out of the Bible and the story of these times do confirm it for however there may be difference in the naming of instruments timeing of events and other circumstances among Writters yet in the main they agree LECTURE VI. Vers. 9. And when he had opened the fifth seal I saw under the altar the souls of them that were slain for the Word of God and for the testimonie which they held IN the former three seals we have heard many sad events prophesied of to befall the Church every one sadder than the former till at last Death and the Grave came as the yondmost step of temporall affliction so that men might now be in a doubt what had become of the many souls that had been murdered for Jesus Christ and if it had not been better to have wanted the white Horse and his rider or not to have stuck so to the profession of the Gospel than to have suffered so many sad things for it The scope of this seal is to remove that doubt and to comfort against that tentation that though persecutions should come to the heighest they can reach unto that is to take away the life of the body yet was not their happinesse marred by it they have souls unto which persecution doth not reach which after death enjoy blessednesse and therefore their trouble is not to be scared at nor exchanged with the tranquility of worldly men nor suffering to be shunned for fear of any hazard which accompanieth it This is the scope which is here made out in these four 1. By shewing that the souls of Believers have a life after the body is killed and a comfortable being in the enjoying of God I saw saith he the souls c. 2. By shewing that their death is precious in Gods sight and that vengeance on their persecuters is as certain as if their cry unto God day and night for that end were ascending and He particularly taking notice of it 3. By shewing the wise ends for which God suspendeth that vengeance which proceedeth not from his forgetting of them but is so ordered for the accomplishing of his own designs 4. By holding forth Gods present kindnesse unto the souls of these murthered persons in cloathing them with white robes so that the suspension of Gods vengeance upon their persecuters iâ— no let nor interruption to their present happinesse or comfortable enjoying of God This is the sum of the words which are more Doctrinall than Propheticall trysted with the former sad condition of the Church to be a consolation unto Believers and an encouragement against the former great straits as is said We take up the matter in these two 1. In something which Iohn saw 2. In that which Iohn heard which also hath two parts First A sad cry Secondly A comfortable answer to it This seal differeth from the former seals in these three 1. That it hath no type of horse nor rider as all the former have 2. That it hath no voice calling Come and see 3â— That it relateth not to any such particular time as the former do but in its scope is common to all these persecutions As when he saith I saw the souls of them that were slain c. it is not to be astricted to the souls of men slain at such and such a time but is applicable to all slain for such a cause especially these under all the former persecutions as the prayer How long c. importeth The reason of which we conceive to be because the scope of this seal is not prophetically to point out new events and to relate to a particular time But to lay down some solid grounds of comfort to Gods people as is said Concerning which these things are clear 1. That this seal looketh to the most sad condition of the Church when souls are so put to it to cry as if they could endure no longer 2. That it relateth to former sufferings and that not for a short time but for sufferings of some continuance Their complaint that their bloud â—s spilâ— implieth their sufferings to be past and their cry How long implyeth
mountain taketh fire and becometh low in its grandour and spirituall weight and credit and all are infected with this to be more about outward pomp than inward power about earthly thingâ— more than spirituall This is the second trumpet 3. The devil having prevailed this much by Church-men setteth on next to poison fountains and rivers which men drink of and live upon Doctrines were somewhat clear before and fundamentals were not easily overthrown while government and unity were in force Now he poisoneth sound Doctrine in the mouths of Ministers and free-will Justification by good works and externall holinesse merit dispensations pennances purgatory sacraments opus operatum especially traditions are brought in whereby the wholesome Word was corrupted in many places of the world and its native purity lost and instruments were made use of in this who once seemed to shine in the Church as Pelagius Origen c. This is the third trumpet 4. In the fourth trumpet the light is further obscured and the beauty of pure Doctrine in the Church darkened the Scripture is vailed and keeped up ignorance fostered tradition is brought in place of Scripture will-worship and ceremonies for the practice of holy duties c. whereby the glorious light of the Gospel and of the Church was darkened and grew dim making way for Antichrists rising though it encreased much more under him yet even then men were more taken up with Monkishnesse and these toyes than with things which were more profitable out of which darknesse Antichrist at last start up and took it on him in the fifth trumpet whereupon followeth Mahomet in the sixth as his and the worlds scourge untill the vials make a turn and this height of Antichrist be brought down even as he rose which series of the vials begineth with the seventh trumpet This series agreeth well with the types and also with the truth of the event in the matter of fact as afterward succeeded and so the Church is wasted blasted and way made for Antichrist by thâ—se first four and therefore there can be no unwarrantablenesse in speaking thus of them It agreeth also well with the scope in shewing Antichrists rise by these steps Only take that advertisement which we gave on the seals That though there be an order in the rise of these things one after another yet neither would we be peremptory in timeing it or ascribing it to particular events nor yet think that one endeth or goeth away when the other cometh nay they continue together and do compleat the Churches darkening as it was with the dispensations under the seals the first continued till the last but had order in its rising so here And though something of the latter trumpets might be working even as soon as the former and no doubt the fifth began to work soon yet the trumpet looketh at such a thing in a height or its discovery and so the second was working under the first but did not break out till the first was some length proceeded We come now particularly to the Angels sounding The first foundeth in this seventh Verse Where we are to consider beside the sounding these three things 1. The judgement threatned or the signe of it fire and hail mingled with bloud a very great storm 2. It s object the earth 3. The effect the third part of trees and all green grasse was burnt up it is like it alludeth to one of the plagues of Egypt whereby much desolation was wrought here it signifieth a spirituall storm called hail partly because of its cold blasting and terrible nature especially in these Countreys it being the great cause of barrennesse and unfruitfulnesse then partly because of the hurtfulnesse of it so it signifieth that which heresie in generall floweth from and carrieth with it to wit coldnesse in practice of Religion towards God and affection towards others making men cold within and barren and unfruitfull without but this hail is more than an ordinary blast and storm coming impetuously though not lasting long 2. There is fire in terrible tempests they were mixed and this signifieth the rent of unity in practice and affection by contention and passion as the former the defacing of Doctrine by some terrible Errour So Luk. 12.42 I came to send fire on the earth and Iames 3. it is said the tongue is set on fire and kindleth others This fire of division is a companion of heresie and heresies do often more hurt to the Church by their contentions and schisms than by their Doctrins it being the kindling of this fire that in the judgement of many denominateth one an Heretick which he would not be by his simple adhering to an Errour if nothing were of this As also it is observable that hail which is cold hath fire with it like Ephraim Hos. 7.8 who was like an unturned cake hot beneath and cold affections above these go together much zeal in an erroneous opinion and heat for that which is ever accompanied with coldnesse in more fundamentall things the colder men be in the one the hoter are they in the other as the Pharisees were for their own traditions zealous but in Gods commands indifferent 3. It is mingled with bloud which holdeth out the bloudy nature of heresie and of this meaned here which we think rather to be understood of their putting faithfull opposers to suffering for withstanding their Doctrine than their suffering for it this also is a fruit of the fiery spirit that when words prevail not and their falshood is discovered they run to open violence and their is no cruelty like this of Hereticks 2. The object of this judgement is the earth And 3. the effects are the burning up a third part of trees and all green grasse 1. By earth we understand 1. either indefinitely the visible Church which is set upon and defaced in its most clear and plain truths Chap. 7.1 Or 2. more especially the foundations of it such truths as are most solidly to be believed without which the visible Church cannot stand as that concerning the Person Natures and Offices of the Son of God as the earth in the Pagan world Chap. 6. and in the Antichristian world Chap. 16. may and doth signifie their foundations and what seemed most strong in them and essentiall to them when their foundations were shaken they must fall so here the right confession of Christ and pure Doctrine of Faith in Him is called the foundation or rock on which the Church is builded Mat. 16. Or Thirdly it may shew the spreading of this plague or sore over the very face of the Church in respect of its extent there being no part of the earth free of it 3. The burning up of trees and all green grasse holdeth forth 1. The dreadfull effects of this judgement on eminent professours some for gifts and knowledge some it may be for grace and withall some eminent for place and authority called trees as taler and stronger than others and upon all
the Emperours Authority in the west the Bishops of Rome grew so that what pride covetousnesse and usurpation this age brought forth in them may be seen at large in Plessâ—us mysterie pag. 4.44 Câ—ntur Magdeburg Câ—nt 4. by all which they did winde themselves someway in to be Umpires or Arbitrators of differences in other Churches which afterward they drew to a debt and obligation on them 4. At that time he being desired did interpose brotherly by his Commiâ—â—ioners with other Bishops and Churches which being for a cause upon the matter good and from an eminent Bishop had much weight with it and was much esteemed and regarded though not as Authoritative which his successours abused in after timâ—s So then the Churches estate betwâ—xt the 300. and 400. years and thereabout will be found as it s here foretold to be Inwardly the Church undone by Hereticks heresies contentions backed with pretended Authority Civil and Ecclesiastick The Bishops of Rome working their Supremacy in all these troubles and he taking occasion to insinuate himself as Moderator among them though yet under ground and that but on the earth and low Doctrine began even then to be in many things corrupted by speciall men in the Church especially concerning freewill ceremonies c. By which may be gathered what great storm this was and how answerable to this type so that its easily applied to it Observe 1. In general what a terrible thing it is to have error heresie division and contention letten louse on a Church it is terrible as fire hail and bloud and terrible in the effects a third part of the trees and grasse are burnt up few believe thisâ— yet these plagues are lesse terrible to bodies than error and the effects of it are to souls 2. See the nature of heresie 1. It is violent cooling love and obstructing practice whereby the soul is kept in life but in contentions for it self and things belonging to it self firy bloudy and cruell The first word looketh at the impurity of the Doctrine striking at the very foundation â—ail The second word fire looketh at the breaking of unity The third word bloud looketh at the destroying of lives such were the false teachers of old such were they in Christs time and after His time 2. It spreadeth on many for number on great men and good men sometime for quality all green grasse and a third part of trees Who would have thought so many famous able men would have been carried away with it that as we said before it became a proverb the world is become Ariaâ— many Bishops and Synods many eminent in parts partly through terrour partly through weaknesse came to verball acknowledgement of the error and to condemn some honest men that spoke for truth This should make us be watchfull and humble would aâ—y think that the God-head of Christ or of the holy Ghost should be denied and yet this is of late revived for the Sâ—câ—nian error is the same in substance and hath many followers 3. Many trees are spared partly as a testimony against others partly to give themselves time to repent they are not taken away altogether Let us arm against such a storm and become more warrie and watchfull LECTURE III. Vers. 8. And the second Angel sounded and as it were a great mountain burning with fire was cast into the sea and the third part of the sea became bloud 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed YE may remember when we began to speak of this prophesie of the trumpets we told you that in them was contained the story of the Church from the intâ—rrupting of the peace that it enjoyed under Constantine till Antichrist was at his height and God by pouring out of the vials came to demolish his Kingdom The prophesie of theâ—e trumpets is divided in smaller and greater woes the last three being the greatest The first four do continue the History of the Church from the peace it enjoyed under the sixth seal unto the discovery of Antichrist upon his seat and throne Ye heard in the former trumpet how hard the condition of the Christian Church was and by what means it was weakened 1. By outward inbreaking of cruel barbarous Nations mercilesse enemies to the defacing of it 2. By enemies from within such as Arians Macedonians Nâ—storians and also Schismaticks as Luciferians Novatians Aâ—daeans c. that would not keep unity as the former would not keep purity 3. By corrupting of the Doctrine many unsafe and unsound Doctrines attended with pernicious practices were creeping in amongst famous men in the Church 4. It was also weakened by contentionâ— and ambition amongst Bishops and Ministers for their precedency out of all which Satans designe of raising Rome and bringing in Antâ—christ was woâ—king and took rooting springing and spreading it self more and more till it came to the height We shall say no more of the first trumpet but proceed to the rest This second trumpet advanceth and carrieth on the same scope and if any ask why these trumpets blow not together and yet one succeedeth another I answer there is some interim to see how the former may work and if any will repent God taketh that time of triall 2. When it worketh not a greater cometh then He plagueth seven times more there are degrees even of spiritual judgements Rom. 1. When alarms work not there are worse coming For opening the meaning of this sad judgement we must consider in it these three things 1. The mean made use of or the rise of the judgement it was as a mountain burning 2. It s object it is cast into the sea 3. The effects that follow upon it the waters became bloud and many ships are destroyed Generally it sheweth that this judgement extended further than the former 1. The former was on the land only this taketh in the sea 2. It altereth quite the nature of these seas the former destroyed but trees and grasse that were growing This is more infectious 1. It is said as it were a great mountain to shew it was something figuratively to be understood and not properly like a hill such as Aetna in Sicilie or Hecla in Island are which burneth within it self and dissolveth it self By mountains in Scripture are understood figuratively Powers or Authorities Zech. 4.7 Who art thou O great mountain before Zâ—rubbabel thou shalt become a plain He meaneth the opposition of that Monarchie which then oppressed them Ier. 51.25 Babylon is called a destroyed mountain and a mountain that shall be made a burnt mountain So by mountain here we understand eminent men in the Church and her Authority or these placed in Authority in her who by their place are eminent above others it being the Church here that especially is spoken of this mountain must be their Judicatories and these in power Therefore the Disciples and in them Ministers are said
would blesse Him further that He hath freed us from this tyranny under which a great part of the Christian world doth lye and by which our own Predecessours were sometimes keeped in bondage 3. It would provoke us to improve the light and liberty of Truth which He hath conceded to us and to welcome the soul-comforting Doctrines of the free grace of the Gospel O what great odds is there betwixt the dispensations of the Gospel which we enjoy and that which our Fathers lived under and therefore how much more is required of us and how much greater will the condemnation of these be who shall ungratfully perish under this light Lastly let it stir us up with holy indignation against this contagion of Popery ought we to think this a light and indifferent matter which the Lord hath threatned as so great a wo to the visible Church and which he doth so significantly delineat in the hellish nature and hurtfull effects of it and let us commiserate the deplorable condition of many thousands of poor souls captivated under this tyranny and stung with the poison of these scorpions who yet cry not when they are bound And let us cry mightily to God to break this Covenant with death and to bring this agreement with hell to an end that the oppressed captives may be let go free and the Temple may be opened in heaven and that He may take to Him His great power and reigne that the Kingdoms of the earth may become the Kingdoms of the Lord and of His Christ even so Amen Concerning the comfortlesse grounds that Poperie layeth down for the comforting of poor afflicted Consciences IF we might take a view of such grounds as Popery layeth down for the quieting of an exercised Conscience what a labyrinth would it be found For 1. They deny all not imputation of sin or imputation of righteousnesse and place remission of sins only in the infusing of a gracious quality in the soul which they call gratia gratum faciens so that if the sin be mortall this is lost although the person were formerly just and must again be recovered If it be veniall he must satisfie for it 2. To this kind of remission they require attrition and contrition The first is a legall sorrow for fear of wrath the second is an intense sorrow for the sin committed the first proceedeth from servile fear this from filiall both these they lay down as necessary for attaining of the former remission or infusion of Grace 3. To this contrition they give a fourfold influence in the attaining thereof 1. Dispositively or a disposing influence as the materiall cause as they call it of this grace that is by this contrition as it is a vertue the soul is disposed for receiving of that grace or that that grace may be wrought in the soul out of that contrition as the pre-existent matter thereof 2. If concurreth instrumentally as it is a part of the Sacrament of Pennance by which the Priests absolution doth ex opere operato beget such grace in the heart of one that is contrite These two are laid down by Thom. supplement Quest. 5. Art 1. corp 3. It concurreth by way of satisfaction for the sin committed and so this inward contrition in the sensitive part is mans recompensing for his fault inwardly as he doth outwardly inflict punishment on the body ad recompensandam offensam quae in Deum committitur as Aquinas speaketh Quaest. 1. Art 2. 4. It concurreth meritoriously as an act of vertue even as other works do for procuring meritoriously something from God supp Quaest. 1. Art 2. even the first entrance into glory All which wayes will be unsatisfying to a conscience for neither of them looketh on Repentance as that which the Lord of His grace hath promised and knit pardon freely unto therefore that it may be meritorious there ariseth a new dispute wherein this contrition consisteth 1. Some old Schoolmen say it must be in summa gradu otherwise pardon is not to be expected 2. Others of whom Scotus is the head say that it is such a sorrow as is only known to God and so by it the conscience can have no quiet 3. The later Jesuits as Bellar. do pâ—â—niten lib. 2. cap. 11. and Gregor de Valent. tom 4. disp 7. Quaest. 8. de contritione do reject both these as false and dangerous and because that contrition in such a degree is most rare therefore they have a twofold cure leâ—t there be no ground to quiet one at all 1. Bellarmine distinguisheth contrition in that which is intensive summa and appretiative summa and saith that though the first be not the second will be sufficient providing the sinner be still pursuing after the first to the uttermost so that if any thing be left undone which might be done for attaining thereof this ground will fail and the conscience can have no peace in this because in it there is a new sin and what shall satisfie for that This is also rare and considering that a wakened conscience will noâ— easily acquiesce in its own appretiative contrition as being equivalent for satisfaction that being only such as desireth to be intensively in the heighest degree as they expound it Therefore 2. the weight is laid on the power of the keyes and the Priests absolution in the Sacrament of Pennance which Greg. de Vallâ—ntiâ â—aith is communis Scholasticorum sententia that is that though contrition of it self be not sufficient yet by vertue of the foresaid absolution one that is attritus doth become contritus and so have the forementioned remission of sins bestowed on him Therefore they make Baptism simply necessary to the pardon of Original sin and pennance to actuall except when it is impossible and in this case the vow thereof doth supply To this sacramentall absolution they require particular confession of mortall sins dâ— necessitate â—almis to be made necessarily to the Priest before he absolve them which can be no little torture and so still this leaveth the soul to dispute the Priests Commission and the nature of that Sacrament which will not easily quiet it and also leaveth it under Aquinas his unanswerable Argument suppl Quaest. 1. Art 3. Where saith he the principles are diverse the one can never passe unto or become the other But the principles of attrition to wit servile fear and of contrition to wit filiall fear are diverse Ergo c. When this is done there is still a stick even by their principles in the uncertainty of this whether their contrition be true or not or whether that remission hath followed freely or not for this they say cannot be known but by particular revelation Therefore do they conclude that to supply all it is necessary to enjoyn satisfaction in work by pennances peregrinations dotations or such like whereby they make up equipollently the defects of their contrition and make all sure and if the person cannot satisfie himself because his sins are great
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
Israel in Egypt was not so long beside that for a time while Ioseph lived they were not afflicted but well entertained 3. It is often the manner of reckoning used especially in this Book to reckon a whole period of the Churches estate from what is most predominant in it as for instance three great periods of the visible Church are reckoned successively to each other in this Book The first under the seals is reckoned a time of persecution under Heathens and the Church Chap. 13. is said to travell all that time although there were many and considerable long intervalls of peace Again under the vials Christ and His Saints are said to reign although Antichrists Kingdom and profanity continue long very high in the world yet is it called the time of his reigning and of Antichrists down-coming because from the beginning of that period it tendeth to that scope so here the first six trumpets being accounted one period and Antichrists tyrannie being the most prevalent event under them and his rise being long working under ground before it came to a height even from the Churches first outward peace if not before we conceive upon these grounds it is not unsuitable to Scripture or this Book to reckon Antichrists rise from the beginning of that period wherein he riseth cometh to his height and reigneth which is during the prophesie of the trumpets For this also more may be seen Chap. 12. and 13. The second Object is That even according to this reckoning there will not be found 1260. years seing Constantin's publick peace will be about the year 310. and it would seem that some years would be allowed for the witnesses killing that followeth after the 1260. dayes and goeth before the settling of Religion by Authority which is their lifting up to Heaven For Answer we say 1. It will not be unsuitable to comprehend the witnesses killing within the 1260. dayes for it being the lowest step of their sackcloth and the highest step of the beasts tyrannie or at least of his successe against them it may well come in as the consummating of their trial and last act of his absolute supream tyrannie and it must be so otherwise Antichrist will reign longer than fourty and two moneths if he kill them not for that time Therefore some render these words when they shall be about to finish their testimonie and go off the stage then he shall kill them which agreeth well with the Greek 2. If Antichrists rise should be reckoned during the sixth seal and so supposed to preceed a little the first trumpet that giveth the allarm upon his approaching appearance the odds will not be so considerable as to mar this calculation though by the number of eight or ten years of so many it doth not jump especially if we consider that the Scripture in the reckoning of years striketh not so upon the particular time but taketh some definit number neer unto it as if we will compare Gen. 15.13 and Exel 12.41 Acts 7.6 Gal. 3.17 In some of these places the reckoning is 400. years in others 430. Beside however they be reckoned the beginning of them must preceed either the Israelits coming to Egypt or their afflicted condition in it seing Gal. 3.17 these 430. years are reckoned to interveen between Gods Covenanting with Abraham long before his posterity came to Egypt and the giving of the Law after their deliverance from it However if the periods of its rise and close hold there is the lesse cause to differ in the particular account of the years For verifying the event according to this exposition given these things are to be made out that the Pope whom we take to be Antichrist hath tread upon the Church and that his followers have possessed the title of the visible Church during that time which we may the lesse insist in because it is gloried in and boasted of by his followers and as Bellarm. alleageth lib. 3. de pontif cap. 2. before the Pope was pointed at as Antichrist by us he universally flourished but since that time did never grow but decrease and lost many Kingdoms reckoned there by him Beside it is evident from story that though Antichrists height be not reckoned so far up yet that he came to tread all under his feet during that period experience through the world can bear witnesse thereof The second thing will not need much clearing either to wit that the true Church was few and in a great part latent and where it was discerned ever persecuted That which especially is to be made out is 1. That though they were few yet was there ever some Church and witnesses keeped pure from Antichrists abominations untill Reformation was restored in the Christian world And 2. that about that time of the Reformations springing up the Professors and Witnesses of this Truth were brought exceeding low for a short time to their exceeding great contempt before the world and to the exceeding great joy and insulting of the Popish party which yet continued not long but ended with a more full authoritative settling of Religion than formerly it had The first to wit that there was still a Church and witnesses during Antichrists height may appear from these considerations 1. If we consider the particular catalogue of witnesses which God raised up one after another to witnesse against the corruptions of that time whose names and testimonies are particularly recorded by severall Writers particularly Illyricus catolog testium veritatis Cent. Magdebur Foxe book of Martyrs Alstedii chronologia testium Usheru◠de successione Ecclesiarum Christianarum and sundry others And if so much be known we may gather much more indeed to be considering the darknesse of these times and the great propension there was to suppresse all that tended there away 2. It is made out by Master Foxe White in his Way to the true Church Iewel Usher and others that Britain received not the Gospel from Rome and that in England there hath been alwayes some opposing his errors untill the time of Reformation came 3. This may appear by the confession of adversaries They grant that the Calvinists now are the same called Waldenses and Berengarians before but these they say have been ever most dangerous to the Church of Rome 1. Because it is of longest continuance being from the time of Sylvester who lived in Constantine the great his time yea from the time of the Apostles themselves say some of them 2. Because it was more universal and almost in all the earth 3. Because it hath a great shew of piety having a good life before men and believing all things well concerning God being only blasphemers of the Church of Rome as Reinerius contra Haereticos cap. 4. affirmeth Inter omnes sectas quae sunt aut fuerunt non est periculosior Ecclesiae Dei quam pauperum de Lugduno tribu◠de causis 1. Quia diuturnior quidam dicunt quod dur averit à tempore Sylvestri quidam dicunt
canon of the Masse and repeat Christs words in any language the other five Sacraments they expunge The third sort of errors about the customes of the Church are in generall that what they read not in the Gospel they reject as festum luminum palmarum c. festa Sanctorum the adoration of the crosse and use to work quietly on the feast dayes All consecrations and benedictions of candles fleshes palmes fire wax agui paschatis and such numbered there are derided by them that prayers are not of more worth in a consecrated Church than in another place they called Images and Pictures Idolatry and many such like they reject Indulgences Peregrinations Soul-masses of the dead Reliques visiting of Sepulchers c. are in nothing profitable for souls but for gain to the Clergie When he hath laid down all these he giveth this for the reason of them because saith he they denie Purgatorie saying there are but two wayes one of the Elect to Heaven another of the damned to hell and where the tree falleth there it will ly and that all sin is mortall He addeth in the close these three errors to them 1. In that they would not swear though some of them would do it when they were constrained 2. That they condemned all Magistrates and Church-judicatories especially which were for gain 3. All punishment of Malefactors But in these we will find them calumniated for rash swearing only then in common use they abhorred the Magistrates and Clergies practice of that time they condemned but not their places for still they were obedient and that revenge which they did condemn seemeth to be the rigour of Church-mens persecution otherwise it is known that themselves used defensive Armes and were in subjection Chap. 7. He characterizeth them how they may be known by their manners saith he and their words their manners are compositi modesti they have no proud cloathing they abstain from merchandize for eschewing of lying swearing and deceits and live on the work of their hands and therefore their Teachers work they multiply not riches but are contented with necessaries they are chast especially Leonistae temperate also they go not to taverns and dauncings and they restrain anger Their words are precise and modest they eschew scurrility and detraction and lightnesse in word and lying and swearing they account Veré and Certè to be oaths c. These seem not to be hereticall characters Yet Chap. 10. they are four wayes to be punished 1. To be excommunicated 2. To be deposed from whatever dignity Civil or Ecclesiastick 3. Militari persecutione and manu armata all that they have are to be taken from them If they turn their goods are not to be restored except on grace And lastly if they have vassals they are loosed from their obedience if they be under Superiours their Superiours are to persecute them under pain of excommunication and having their Subjects absolved from their obedience to them and their lands are to be given to and may be occupied by the Catholicks and for these he citeth many decrees of Popes yea the sons and the children of their favourers are not to be admitted to any office as the decree that is at length set down there doth bear In the other Treatises the same things are insisted on that they derived their originall from the Apostles and said that the Church had begun to make defection in the dayes of Sylvester and in a word that they disclaimed the present Church of Rome and said they were few that would go to Heaven and though they mention community of goods and impute that to them yet story is clear that they had their own distinction in their possessions and riches c. Again if we consider what the famous Thuan whose testimonie cannot be refused being a popish President at Paris of great esteem doth write of them in the sixth book of his histories we will find first that he deriveth these at Merindol and other places formerly mentioned from the old stock of these Waldenses to whom he attributeth out of old Authors particularly one Perpinianus who was an inquisitor in them these tenets 1. That the Church of Rome was the Babylonish whore because she had forsaken the Faith of Christ that therefore the Pope and Bishops who sustained her were not to be obeyed that the Monastick life was a corruption of the Church that the orders of their Clergie were marks of the beast mentioned in the Revelations that the fire of Purgatorie worshipping of Saints Purgatory sacrifices for the dead and such like were inventions of the devil to these saith he their certain Doctrines some others were without ground added and imputed to them he meaning Waldus left his own Country and settled in Bohem where to this day these who embrace his doctrine are called Picards he had a companion one Arnoldus who taking another way by Alba Augusta descended towards Tholouse for which cause these that followed him were called Albigenses or Cathari unto whom saith he these in England who are called Puritans are answerable he doth also shew how when Cassianus minded to extirpate these at Merindol Alentus a noble man who was also a good man and learned did disswade him from it because they were diligent worshippers of God obedient to Magistrates and no wayes guilty of the grosse things imputed to them whereupon enquiry was made in their lives that the King might be certified of the truth therof which he compriseth in this sum That these whow ere called Waldenses 300. years before that had gotten the possession of some barren parts which by diligence they had made fruitfull they were patient to labour abhorring strifes towards the poor liberall in paying tribute to their Princes and giving their Landlords what was due exceeding faithfull assiduous in the worshipping of God by Prayers and innocencie of manners again that rarely they entered the Temples of Saints except for their affairs of merchandize or other bussinesse they were out of their own bounds and when they entered they did not fall down before the Images nor offer wax candles nor any gifts to them nor did entreat the Priest to sacrifice for them nor did they sign their foreheads with the crosse as the manner of others is when it thundereth they sprinkle not themselves with holy water but direct Prayers to God they go not for Religions sake to Peregrinations nor discover they themselves before these Images of the crosse as they go they perform their holy things in another manner and in the vulgar tongue and lastly they give no honour to the Pope nor Bishops but do choose some of their own number for Pastors and Teachers This is the sum of that which was sent to Francis the first after this saith he two Commissioners were sent from them to the Parliament at Aixe to whom they gave a confession of their faith agreeing almost with the Doctrine of Luther This was sent to King Francis who
the Ravens when he durst not be seen in Israel 2. This that she is nourished holdeth forth the Lords kind manner of communicating this provision to His Church in her strait so that although she be not feasted as sometimes a stranger will do another yet doth He nourish her as a Mother or Nurse do their sucking childe 3. It implieth the Lords continuing of Ministers with her during that time who should be for number and qualifications fitted for feeding of her Therfore vers 6. it is said that she hath a place prepared of God where they should feed her c. that is the Prophets mentioned in the former Chapter 4. The time of her stay is for a time and times and half a time that is the same with what was mentioned vers 6. and Chap. 11. and in the following Chapter It is here repeated 1. to shew the certainty of this event 2. To shew that it is the same with that mentioned vers 6. and contemporary with these of the same extent Chap. 11. and 13. And 3. it is mentioned in these words with allusion to that of Daniel 7.25 wherein the tyrannie of Antiochus over the Church of the Iews is expressed almost in the same terms a time that is one year times that is two years and the dividing of a time there sheweth some odd number of dayes but here being half a time it is to make it agreeable with the other reckonings of fourty two moneths three years and an half c. In sum it is to shew that while her Prophets prophesie in sackcloth and Antichrist possesseth the utter Court she is to be in the wildernesse 5. The end of this fleeing is from the face of the Serpent that is to be preserved from his fury and rage as if she had been convoyed out of sight To apply this of the Churches fleeing more particularly 1. We will find it the same thing and belonging to the same time with that sealing mentioned Chap. 7. and that measuring that is described in the former Chapter both which shew a low condition of the Church in respect of the paucity of Professors her latentnesse and inconspicuousnesse as to the former beauty and visible protection and the respect protection and carefulnesse that is upon the Lords side in reference to these few Therefore 2. by this fleeing of the womans we are not to understand any locall mutation of the Church but a disappearing of the true Church in respect of what she was for the sealed ones continue under the storm with the rest and are preserved from that hurt Chap. 9.4 not by any locall transmigration from one place to another but by Gods secret protection and sealing and the Temple standeth where it was even when it was measured by for the Lord Chap. 11.1 although by the addition of humane inventions superstitions and ceremonies and especially by the swarmes of locusts mentioned Chap. 9. who were so numerous in the outter Court that the Temple and these few in it who yet retained the true Altar were scarce discernable and that field of the Church which was pleasant before by their corruption is made like unto a wildernesse as to the spirituall beauty which formerly she enjoyed and thus the Church is said to flee when by Antichrists fitting down on her and overspreading her she doth not appear as formerly but he and his followers who tread the outter Court are seen to fill the room where she was And thus even Papists expound and apply this place as we hinted at in the former Chapter illustrating it thus that as now in England the Church say they may be said to be fled to the wildernesse because that conspicuous Catholick Church which was once in her it is obscured by the overspreading of Hereticks as they called them although there be yet within the same bounds a number of true Catholicks who remain a part of the true Church so say they the Churches generall flight under Antichrist is to be conceived to be her generall obscuring by the numerousnesse of his followers whileas there shall be still even in these severall bounds over which he governeth such a number of true Catholicks as shall still make up a true Church And this we conceive being rightly applied to the corruption of the true Antichrist is the very same thing mentioned here 3. This inconspicuousnesse and latencie iâ— not any change on the persons who continue Professors of the true Church as Papists absurdly impute to us but here the devils design being against the purity of Ordinances and the Church as considered complexly as a Woman and Mother it is in that respect that she is said especially to flee because that although the persons continue still visible yet the former purity of Ordinances Truths of the Gospel and simple way of Church communion which formerly made her conspicuous is now made exceeding undiscernable and she in that respect is made as it were to flee so that now partly through the multitude of corruptions superstitions c. that infect the Church and partly through the fear of Professors and hazard that there is openly to disown these it becometh exceeding difficult to discern purity of Doctrine and the simple way of Worship and these who sincerely adhere thereto although such indeed continue still to be free from the corruptions of Doctrine superstitiousnesse of Worship and these who were infected therewith but these lâ—st become so predominant over the face of the Christian world that the former is conceived to be removed and all are accounted to be of this one corrupt way the harmonie therein is so generall And what the Papists plead-for in the pretended universality of the Romish Catholick Religion is from this found to be in a great part truth and to be acknowledged so it being the very fulfilling of this prophesie 4. We are not to conceive that these who obscure the beauty of the Church and are said to possesse the outter Court are indeed persons simply extrinsick to the visible Church but extrinsick as to the corruptions stealing in and infecting the generality of the Members of the visible Church by whom the Ordinances of Doctrine Worship and Government are corrupted which again have influence upon the corrupting of her Members this fleeing then of the Womans is an inward infection whereby her former Church-state is quite altered and turned to be another thing as if she were not in the same place where she was even as under the Law it is said of the Iews that by their whoring from God and defections the holy flesh passed from them Ier. 11.15 when they were and appeared to be unsuitable to their federall relation to God although they keeped still the pretext thereof so here the Church is said to flee from the generality of these that professe Christianity when they become by their corruptions unsuitable to it even although they pretend still to a profession thereof it being as inconsistent with the
being exactly conform as was clear in the 8. Chap. doth confirm this The Serpent is said to cast this floud out of his mouth which importeth 1. that the originall of all error is from the devil the father of lies And what kind of waters can these be that proceed out of such a mouth this is to make men loath all declinings from Truth for the devil hath as it were disgorged himself by sending abroad such a thing 2. It importeth a suddennesse in the rise and a vehemencie in the driving on of such errors that he did not only spew these out of his mouth but he did cast them with a kind of violence and force Lastly It sheweth also his malice that throweth such flouds after a fleeing woman This agreeth well also according to the former application under the first four trumpets unto the primitive errors which indeed were like a floud and were most violently carried on to the great hurt of the Church This letteth us see how impetuous error will be for a time and what height in the justice of God it may come unto 3. It is said to be casten after the woman which doth not only import his lavelling it at her and his seeking thereby to infect the Ordinances and the Mother that bringeth forth and the true Spouse of Jesus Christ for the rest of the world he doth not much value them But also it doth import 1. That the woman was moving And 2. that he took the advantage of her moving as it were to carrie her the more easily away before she could settle this is clear from the fourth thing which is his design to wit that he might cause her to be carried away with the floud It is not said that he might drown her with the floud but that with such errors he might drive her from Truth and stedfastnesse therein and carry her away in that floud with the rest of the unstable world and so in a word that he might undo her that she should be no Woman and no Church We conceive the event to be answerable in these two 1. The Church by temporall pomp and grandour and multiplying of ceremonies and such like did begin the flight of the true Church and did someway by that declining obscure her 2. When spirits were grown somewhat carnall and had fallen from their former simplicity then the devil took advantage to raise up abominable errors and did drive them on impetuously intending thereby to destroy all and involve the few that keep their garments clean in these abominations which two are clear in story as hath been formerly said In the 16. vers we have the remedy and covert provided against this storm whereby the devils design is disappointed it is said And the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth In the generall this seemeth hard to be expounded or applied yet we must follow the simple scope and strain of the allegorie which is this that as the devil casteth out errors like flouds to carrie away the Church as proper flouds of water do carrie things before them so the Lord doth provide means to drain and drie up these flouds of errors as effectually as the earths opening of its mouth will soon dry up a floud And it being somewhat certain what the flouds are it will be safest to look to the means which in the event were made use of for the restraining of these abominations The verse hath two things 1. The mean or instrument of the womans help and the earth helped the woman 2. There is the manner how the earth administereth this help she openeth her mouth and swalloweth up the floud which the Serpent had cast out of his mouth By earth here we cannot understand the world as contradistinguished from the visible Church because there is no way conceivable of their helping the woman against errors Neither in the event will any thing of that be found Truth for these Goths and Vandals that invaded the Empire did altogether befriend the Arians and were enemies to the pure Church We must then by earth understand the visible Church at that time which was declining from the simplicity of the Gospel and becoming earthly in her services and administrations as we heard Chap. 7. she is called the earth which the wind was to blow upon That it must be so understood here to wit of the declining visible Church as contradistinguished from the pure Members therein these things will clear 1. Because it must necessarily be understood of the visible Church and yet it is expresly contradistinguished from the woman and her seed that comprehendeth the pure Members Therefore by earth here must be understood that part of the visible Church which was declining fast from its purity 2. There is no way of applying of the earths opening its mouth and drinking up of that floud but to understand it of that declining Church as is said 3. The event also will clear it as somewhat was said Chap. 8. and what we may now hint will further evidence Lastly There is no other thing will suit the allegorie as the application will make appear If it be asked how the visible Church can be called the earth during the first four trumpets Answ. 1. We must not have respect only to the first four trumpets but to the whole period of all the six and therefore as the woman is contradistinguished from the visible Church and said to be hid for the space of 1260. dayes because her low condition came to a height in that time though for a time she wanted not liberty even so in opposition to that the declining part of the visible Church during that time is called earth because in that period her earthlinesse came to a height although for a time it was but advancing And upon this ground Antichrist and his followers are said to tread the outter Court Chap. 11.2 3. during all that whole period though for a considerable time he came not to a height And this answer must be admitted otherwise there is no agreeing of these prophesies which speak of the whole period as at its height when notwithstanding they have many degrees to passe before they come to that â— That visible Church may be called the earth because of its earthly pomp and grandour having great titles contests for precedencie ample temporall governments in her officers and such like whereby she looked more earthly-like in her carriage and proceedings than the first primitive Church which appeared clothed with the Sun and in a heavenly frame in the beginning of the Chapter 3. She may be called the earth that helped the woman because of the countenance that oftentimes she had of civil Magistrates and the concurrence that was between the then visible Church and the Magistrates at that time for the suppressing of errors 4. It may be said the earth helped the woman because
of the generall concurrence of multitudes of all Nations within the visible Church which being compared with the few single ones might be called by this name It is here to be adverted that when we speak of the earths concurring to help the woman during that time that it is not to be suppoâ—ed that many of the good Emperours and ancient Fathers are to be accounted of this declining Church as it is contradistinguished from the woman for though they be distinguished yet they are not separated in place but as hath often been said they might be in one Councel and yet fall under this contradistinction Beside the visible Church at that time is not denominated from any honest persons that were in her but from her generall â—endencie to earthlinesse in worship during this period as is said Also we will find this necessity of distinguishing many of the womans seed that lived under Antichrist from being a part of his Church even in the darkest time The second thing in the verse is the manner how this part of the visible Church helpeth the true Church The earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth By earth we understand as is said the declining part of the visible Church which in end became antichristian And among other reasons why she is called the earth here we conceive this is one because that declining Church was to preserve the Truth in reference to these four primitive errors even in its most earthly temper and in its lowest degree of declining by which the Doctrine of the God-head and of the Person of our blessed Lord Jesus hath been preserved for the benefit of the womans seed even amongst their corrupt Writers Also this exposition of earth will answer the allegory well for as the earths drinking up of flouds is the ordinary way whereby they are â—â—swaged So the visible Church her opening of her mouth that is by serious exhortations in preachings disputes in writings determinations in Synods and Councels and such like is the ordinary and approven mean of restraining error and preserving Truth It is said The earth opened her mouth and swallowed up the floud which the Dragon câ—â—â—â—ut of his mouth This swallowing doth not imply any affection and love to that floud foâ—â—he doth not kindlily drink it But it importeth 1. an indignation at it 2. a haste and speediness in concurring for drying up the same 3. a ridding of marches in some full and eminent manner for the vindicating of these Truths In the former verse the devil is called the Serpent because he was carrying his design closely here he is called the Dragon because his design cometh to be discovered It is not said that the earth did swallow up the floud which the Dragon did cast after the woman but simply the floud that he cast out of his mouth the reason of this is because the earth that is the declining Church when indeed materially she was helping the woman the pure Church yet had she no discerning of that distinction but was only provoked with indignation against these abominable errors though as to the event the Lord made good help to His true Church out of the same Now to consider the application of this in the event we will find it fully agreeable to this prophesie 1. When the devil raised up four grosse abominable errors immediately after the Churches obtaining of peace there was a generall concurrance of the plurality of the visible Church and Officers thereof for discovering confuting and condemning the same and censuring the abettors thereof thus they are the first heresie to wit that of Arius which denied the eternity of the Godhead of the Son was condemned by the first famous Councel at Nice during the reign of Constantine the great and by his concurrence The second error of the Macedonians who denied the personality of the holy Ghost was condemned by the second generall Councel which was the first at Constantinople this was convocated by Theodosius the great The third error of Nestorius who divided Christs Natures and asserted him to have two Persons as well as two Natures was condemned by the third famous generall Councell at Ephesus under Theodosius the second A fourth principall fundamentall error was that of Eutyches who on the contrary of Nestorius did confound the Natures of Christ and assert Him to have but one Nature as he is but one Person this was under Martianus the Emperour Now considering that in the event there is such a generall concurrence of the whole Church even when there were failings and a decay in many things this may well look like the earths drying up of the floud and be a part of the fulfilling of this prophesie especially if we consider in the second place that these Truths were not only maintained during the first four trumpets while the Church was not altogether out of sight for the last error is cast out after the woman as well as the first which importeth her to have had some visibility all that time but in her most declining times she hath keeped these Truths concerning the Godhead of the Son the personality of the holy Ghost the personall natures of our blessed Lord Jesus were still keeped pure in the time of the greatest darknesse of Popery In Gods providence the antichristian Church being constrained to acknowledge these four generall Councels and these particular Truths maintained in them in opposition to the former errors yea laying aside their curiosity many of their corrupt Schoolmen have done well to this purpose wherefore here we would advert 1. That their keeping pure these fundamentall Truths in that Church is a thing especially designed of God and cometh to passe by His providence and being foretold as to Him it could not be otherwise 2. We may advert and gather here that the antichristian Church is not in every fundamentall point of Christianity to be corrupt for in particular it is prophesied of her that she shall keep these Doctrines pure and not receive the floud of the first impetuous errors for the earth here is that same earth upon which the wind bloweth Chap. 7. and hurteth with Antichrists delusions and the same earth or world which in the Chapter following is said to worship the beast 3. We may enquire after the reasons why the Lord thinketh good to make use of that Church for preserving of these Truths First One reason is clear in the Text that thereby the woman that is the pure Church not only during the first four trumpets when things were not altogether corrupt as was said but also under the fifth and sixth might be fed and these most necessary and fundamentall Truths might be preserved for that end and for preventing her being overmastered or ensnared by these errors for it is like had not these Truths been generally acknowledged as determined by the Church many moe even of the Elect had been in hazard by the subtilty
of these Hereticks and considering that oftentimes the sincere number are few in the visible Church and there is no attaining of a publick determination for Truth without the concurrance of many otherwayes unsound Therefore wâ—en the Lord in an extraordinary manner stirreth up such to concur for such an end it is a great help to the Church And indeed we see in these primitive times even when Truth had been confirmed that afterward Error got the advantage of the plurality upon its side and pretended determinations for it as in the history of the Councels may be seen Sometimes the Arians in numerous Councels had but few opposers as Hilarius Osius and Paulinus c. who therefore were banished because they ceded not By which we may see that the Lord made use of many men for concurring in the former determinations who at other times when the face of Authority changed did quite alter yet to conclude this we may see the truth of this prophesie is fulfilled that is that though there be many opposit Councels unto these former yet have these alway been acknowledged even in the Popish Church and many have gotten good thereof which hath been a great help unto them Also this may give an hint of one reason why the visible Church is so soon distinguished from the fleeing woman And it is wonderfull that when Constantine appeareth against Arius there is such a generall concurrance of all sorts against him especially of Bishops and Church-officers and that some few years thereafter during the time of the same Emperour there are so few countenancers of the Truth and so many favourers of that Error who it is like had sometime condemned the same A second reason is the Lord would have us loving Truth wherever it may be found if it were even among the writings of Antichrists vassals he will not have us to measure Truth or Error by mens piety or profanity who maintain the same neither will he have determinations of Councels to be casten or accepted because the plurality of the decerners are profane or holy but He will have both squared according to the supream rule And so we are to welcome Truth preserved and brought down through the antichristian Church as if it were immediately revealed A third reason why the Lord will have these Truths preserved in Antichrists Church is that he may be the more vaâ—led and the snare the greater unto the world while he looketh like a lamb as is said in the next Chapter for it cannot be thought that if he should deny any of these clear Truths so fully confirmed by ancient Councels and Fathers that he could prevail so suddenly and universally to bring almost the whole visible Church to give him adoration A fourth reason may be the Lords just purpose to harden such as are wholly given up to Antichrists delusions who because of their owning of these Truths and their agreeing with the primitive Church in that are the more ready to conceit that they are successors to the first pure primitive Church and therefore are the hardlier brought to renounce their other abominations Fifthly It is to shew also the Lords soveraignty over corrupt men and His care of His Church who can make even such to be helpfull to her when they intend no such thing And thus while generally they own these Truths and while particular writers now and then fall to propose and defend other fundamentall Truths some one some another out of all the Lord provideth a summary of fundamentalls with which by one providence or other he feedeth and establisheth these that are His in the most secure and corrupt time We come now to the 17. vers wherein the devils last grand design is generally insinuated but is more expresly followed in the Chapter immediately succeeding when he getteth some disappointment in the first four trumpets it is said and the Dragon was wroth with the woman and went to make war with the remnant of her seed c. In which verse we have these three 1. The increase of the devils malice he was wroth with the woman The Woman or Church had done him no wrong yet is he wroth that he getteth not his own malice vented against her It is a most devilish disposition when men are wroth with others because they cannot hurt them and undo them especially the woman or her â—eed and yet men being naturally of this father want not this deviliâ—h â—â—alignâ—ty till by graâ—e it be subdued though in some it appear lesse in others more Again it will seem to import here that though the devil was wroth before and iâ— alwayes wroth with the women and her seed yet that speciall disappointment of his designs and her particular and extraordinary preservation do especially galâ— him This we conceive is not unsuitable to the curse that he is under nor to the Lords glorious soveraignty over him even to bring about his own designs upon his own head 2. His design as the fruit of this anger is set down he went to make war with the remnant of her â—â—â—d Where advert 1. That now his design is not against the woman immediately but against her seed that is not against a visible Church and the constitution and frame of Ordinances in generall but against particular Members that kept themselves pure from the corruptions of the time The reason of the change we conceive to be this that during the first four generall Councels and before Antichrist came to a height he had still some sight of a visible Church and pure Ordinances as to essentials therefore the last part of the floud is cast out after the woman as well as the first But when the fifth trumpet soundeth which darkeneth the Sun and the Air and when Antichrist ariseth whom now he intendeth to bring to a height there is not such a face of a visible Church or pure Ordinances to be seen as was formerly for she is obscured with a multitude of corrupt worshippers The devil knoweth there is a Church but seing he cannot come at her he is wroth and turneth to her seed that is to particular persons here or there who preserved themselves pure 2. It is called the remnant of her seed because during that time they were to be exceeding few even as a very small remnant 3. It is said that the Dragon went to make war with that pure remnant they are not a party for him yet now when he misseth the mother he pursueth the seed who were much more discernable than any combined pure visible Church This of making war importeth his streaching himself to the yondmost to undo them The third thing in the verse is the description of the womans seed that it may be known what are the characters whereby he doth discern them and whereby we may discern our selves They are two 1. They keep the commandments of God which is to be understood 1. simply as the word is Psal. 119.6 they have respect in their
and name have his number but all that have his number have not his mark and name and because by searching this we come to know his name this is the right order of searching yet if any think meeter to reckon from a name suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which almost since Iohn's dayes hath been followed as appeareth by Irenaeus who was heaâ—â—â— of Polycarp disciple of Iohn vid. lib. 5. adversus haeres Cap. 30. pag. 250. edit Eras. Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen habet 666. numerum valde verisimile est quoniam novissimum regnum hoc habet vocabulum Latini enim sunt qui nunc regnant sed non in hoc nos gloriabimur that is The name Lateinos hath the number of six hundreth sixty six and it is very like for the last Kingdom hath that name for they are Latines who now reign but we shall not glory in this Yet the wisdom of God hath ordered so that the sum or result of both reckonings turn to one and pointeth at the same Antichrist hinted before for both the forenamed words compleatly exhibit that number 666. and point out the same party where the doctrines rested before Neither will this destroy but confirm our former exposition for this name is brought but as an accumulative argument and evidence of the Antichrist Thus he that hath all the characters of Antichrists doctrine and hath a name which in the numerall letters make up 666. he is Antichrist But to the Pope both these do agree Only as is formerly hinted there is this odds The name will not prove Antichrist without the other marks for it may agree to many and the other marks will prove him without the name for they can agree to no other and are proper to him quarto modo Besides the former conclusion that this reckoning yeeldeth to wit that by this beast is clearly pointed out the Pope for out of this Chapter may be reckoned a proposition that who ever stands marked with these properties is the Antichrist But the story and knowledge of the papacy yeeldeth the assumption that it is the Pope to whom all these will agree Ergo c. Besides this I say these other conclusions may be drawn 1. That the conceit of a Danitish Antichrist invented by Papists to vindicate their Pope is foolish and vain 2. That Mahomet is not the beast intended here 3. That Antichrist is no open professed enemy but a false counterfeit pretended friend 4. That he is already come and so must be the Pope 1. To shew the vanity of that fond Antichrist which they say shall be a Iew one single person of the Tribe of Dan from these two Scriptures Gen. 49. v. 17. and Ier. 8. v. 16. exceedingly abused which yet Bellar. dare not lay weight on and that he shall come three years and an half before the end of the world subdue all the world making himself a Monarch of it sit in Ierusalem be acknowledged by the Iews as their Messias build that Temple do something miraculous giving life as to an Image making fire come down from Heaven c. and be destroyed by Christs second coming c. after he hath killed Enoch and Elias whom they call the witnesses Chap. 11. We oppose to that conceit these truths in this Chapter 1. The time of Antichrists rise is immediately after the sixth head of the Roman beast is wounded to wit when Heathen Emperours are put from their throne Ergo it is long before the end of the world 2. The seat that Antichrist hath to sit on is the seat of the Dragon to wit that seat where the devil by Roman Emperours sate and persecuted the Church before But that is not Ierusalem but Rome Ergo c. That therefore is a truth of Chrysostoms that he sitteth in the Temple of God that is not at Ierusalem but in the Church pretending to have a prime place in it 3. He is not one single person he is the seventh head of this beast yea he is a beast But by none of the former heads of the Roman Governours can be understood any single person but a series of Governours in one state likewise by beasts are understood a series and not one single person Dan. 7. Ergo Antichrist is no single person 4. His continuance is longer than fourty and two noneths literally taken which may be thus made out 1. If his rise to his height be so slow and by so many degrees till he be up and if his standing be so long as to bring and hold all the world under and that by a sort of willing subjection to fight with the Saints and overcome them and other such things as cannot be done in such space if also his decay and ruine be by a long tract of judgements as is under the vials Then he must be of larger standing than fourty and two moneths But the former is true Ergo c. 2. It is clear from this that it beginneth so soon as the Churches fleeing which is about Ann. 300. and continueth till the vials come which comprehend the time of the six trumpets which certainly are more than fourty and two moneths for the vials do bring the first judgements on him 3. If his time had been no longer than fourty and two moneths it had been no great argument for Paul 2 Thess. 2. to prove that the day of Judgement was not neer if fourty and two moneths had been the longest time of his reign for that was Paul's Argument The man of sin is not revealed therefore it is not at hand for that could only have proved it was not within three years and an half 5. He is to be discovered before the end for the first vial cometh on them that have his mark and Chap. 14. they are threatned by publick preaching with judgement before it come 2. For Mahomet this cleareth him also not to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. This Antichrist hath horns like the lamb sitteth in the Temple of God looketh like Christ but so is not Mahomet who was never a Christian. 2. This Antichrist sitteth at Rome and by a new sort of Idolatry healeth the wound the sixth head had gotten i.e. by worshipping Idols Images c. But Mahomet abhorreth that and pretendeth to worship one God only 3. This Antichrist doth great signs and wonders But Mahomet claimeth to none and pretendeth no signs but to cover that saith that Christ was sent with signs and he with a sword 4. This Antichrist carrieth on and driveth all his designs under a resemblance of making use of Christs power as having horns like the lamb and by a pretext of and claim unto a vicarship and deputation from him so doth not Mahomet 3. Hence also we may conclude that Antichrist is no open opposer or denier of Christ to be Christ or one that calleth himself Christ but an intruder of himself in what is Christs due
to His prejudice for 1. he hath horns like the lamb which importeth a counterfeiting of him 2. He hath miracles which certainly are in imitation of the Apostles who did them in the name of Christ. 3. He deceiveth the world which cannot be done by a direct denying of Christ to be Christ or the Messiah in word especially if his standing be for three years and an half only 4. He is called the false prophet which implieth him not to have counterfeited himself to be Christ but to have commission from Him which he hath not Beside if Antichrists doctrine and profession were so direct and grosse there needed not so many marks to know him nor wisdom to search him out it could not but be palpable to all who were the Antichrist Again many in all ages opposed Christs Person and Natures and were indeed Antichrists in a generall notion as Iobn saith in his Epistles yet were not the Antichrist yea some have called themselves Christ yet were not the Antichrist It can be therefore no differencing mark which agreeth to moe Beside his apostasie being a mysterie and then working it is not like to be so palpable 4. We conclude that Antichrist is come and not to come seing the sixth head is wounded the woman hath fled and her children taken up to Heaven which was after her freedom from Heathen persecution Beside either the Church hath been this long time put under the Dragon or floud or this Antichrist but not under the former two Therefore this time past hath been antichristian seing there is no intervall between these conditions of the Church Again if all these characters be fulfilled Then Antichrist must be already come But the former is truth as hath been seen in the exposition Ergo c. 5. It remaineth therefore as was formerly concluded that the Pope is the very Antichrist and the papacy the very antichristian Kingdom here described Of these conclusions more may be seen Chap. 17. LECTURE I. CHAP. XIIII Vers. 1. ANd I looked and lo a Lamb stood on the mount Sion and with him an hundred fourty and four thousand having his Fathers name written in their foreheads 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their â—â—ps 3. And they sung as it were a new song before the throne and before the four beasts and the elders and no man could learn that â—ong 〈◊〉 the hundred and fourty and four thousand which were redeemed from the earth 4. These are they which were not defiled with women for they are virgins these are they which follow the Lamb whither soever he goeth these were redeemed from among men being the first fruits unto God and to the Lamb. 5. And in their mouth was found no guile for they are without fault before the throne of God THe former Chapter described Antichrist's rise and height This Chapter setteth forth in a little view his ruine and the Churches recovery from his tyrannie which is subjoyned partly for clearing the Churches condition during that tyrannie which is from the beginning to vers 6. partly to shew her first struglings and contests with him whereby he is discovered and the opposition by word tabled to vers 13 or 14. partly to give a little view of carrying on this begun contest till Antichrist be ruined unto the end of the Chapter under two types of an harvest and vintage which are to be accomplished So the Chapter hath these three parts The 1. setting out the Churches estate in a defending or defensive posture relating to her low condition past and clearing that posture which she was in when Antichrist was high The other two do point her out in a fighting posture 1. by words 2. by deeds this is more fully set out under the vials and is insert here to comfort Gods people against that storm of Antichrist which was then to come For clearing of the exposition and application of this first part we conceive it relateth unto the Church before Antichrists ruine be sensibly begun or at least be any way carried on for 1. the number here are the same with Chap. 7. 144000. which number is sealed for the time of Antichrists trial and after that trial is past an innumerable number doth appear vers 9. of that Chap. This first part belongeth then to that state of the Church while it consisteth of the sealed number Chap. 7. vers 9. The two last parts of this Chapter do belong to that of Chap. 7. which followeth from vers 9. to the end 2. This is further clear here by what followeth vers 6 c. The Gospel is then after Antichrists discovery sent abroad through the world to encrease the number of the Lambs followers But this followeth and beginneth the second part of the Chapter vers 6. Therefore this first part must preceed that time of the Preaching of the Gospel whereby the Church is enlarged 2. Although some way this doth represent the Church in her night and wildernesse-condition yet we think it specially relateth to her condition immediately before the day break and to that which is next the morning For 1. she is now visible the Professors stand on mount Sion they have their Fathers name now visible in their profession which Chap. 7. when they were first sealed was not discernable now it kytheth 2. The whole sealed number is now compleat and the one hundred fourty and four thousand are together and they have songs yea a new song which importeth a great part of their strait to be over now she appeareth to be what she was before though lurking and unseen and this probably may relate to the appearing of the Waldenses and Bohemians who belonged indeed to the suffering state of the Church before Antichrists moneths expired yet immediately before the Gospels spreading and Reformations growth they appeared with more publick professing and owning of the truth as it were again in their foreheads than had been many years before upon which followed a further spreading and growth of the light of the Gospel This Church is described three wayes by Iobn First as taken up by his sight vers 1. Secondly by his ear or hearing by what he heard as well as by what he saw vers 2.3 Thirdly by reason in describing the properties and qualifications of these he had so discovered he more fully holdeth forth what they were vers 4 5. I looked saith Iobn and lo. This is a preface to difference this part of the vision from the former and to shew some considerablenesse in the things that were represented to him and it containeth the state of the Church then in these four 1. They are described by their head I looked and lo a Lamb stand c. By this Lamb no question is understood Christ though th◠〈◊〉 â—e not prefixed for the word his Father pointeth this Lamb to be the Son Our Lord
warn all her followers by that prediction but to withdraw them from that erroneous way under all highest pains certifying them that Popery will bring Gods everlasting curse on them and that it standeth them on no lesse than the necessity of Salvation to quite it by which Angel separation from Him is pressed as it is Chap. 18. come out of her when the same threatening is mentioned so every one of these Preachers and preachings inferreth the other well and agreeth to the Lords way of making His Truth to break up in the event 1. Luther began to preach against some errors as humane traditions and to open the Doctrine of Justification by Faith alone in opposition to Indulgences Purgatory c. at first without thinking that Rome was Babylon or that there was a necessity of separating from it but the Gospel could not long be in the world but that must be clear like the light Then 2. he grew in light and boldnesse and others joyned with him as Melancthon Iustus Ionas c. and they came directly to speak of Rome as of Babylon and of the Pope as of Antichrist and thereupon applied these and such like plain passages foretelling their ruine as of the speciall treacherous enemies of Jesus Christ who had so long deluded the world and abused the Church Followeth upon that the third Angels preaching who cometh in with the necessity of abstaining from His worship and fellowship under pain of damnation and the more the Pope fumed and persecuted the more they preached and cleared that strange truth in the world that Popery was of it self damnable and that though God had a Church latent amongst them in the time of darknesse yet now he would not have it so and this Doctrine was much urged against the Pseudo-nicodemites to have the sinfulnesse of the Popish way born in upon souls not only that it was not good or so good as the other but that it was deadly and of a slaying and mortiferous power and therefore the Godly could not communicate with them in it without sin This was the Reformers third work See Sleid. lib. 1. 2. Calvin opuscul especially class 3. per totam Luther his work ascendeth by these steps 1. In his Theses given out Anno 1517. against Indulgences and thereafter in their defence against Sylvester Eccius Pererius and others he sheweth these things profit not to life but Repentance and Faith resting only on Christs merits and the mercy of God alone seing no Saints merits are perfect Anno 1519. Caralastadius beginneth a dispute against the Pope at Lypsick whither Eccius came and provoked Luther to dispute by maintaining the Popes absolute supremacy which Luther impugned Melancthon also was with Luther at this dispute but after in an Epistle to Leo 10. he excused it some way yet Anno 1520. he by a Book de captivitate Babylonica publickly asserted and proved Rome to be Babylon and the Pope Antichrist Sleid. lib. 2. pag. 23. Thereafter Anno 1521. when Zuinglius had begun to preach boldly the year before at Tigurine in Helvetia Luther with the whole College of Wittenberge burnt the Books of his adversaries as they had done his before appealing from the Pope to a Councel earnestly exhorting to abstain communion with the Church of Rome which thereafter he hath both in his Sermons and Writings confirmed This was more fully afterward joyntly prosecuted by Melancthon Calvine Martyr and Bucer See Calv. contra Pseudonicodemitas So we take the scope of this Chapter generally to set forth 1. Antichrists fall and the certainty of it 2. The means by which it should be effectuated to wit preaching and action by preaching withdrawing many from him by judgement overthrowing the rest which judgements are more particularly described by the vials 3. By what degrees or in what order it should be carried on by these means 1. Preachings and threatenings go before judgements And 2. in preaching the Truth of the Gospel is first preached and then judgements more peremptorily denounced ut supra 1. against the head then against the followers Now to come more particularly to this third Angel he cometh shortly on the back of the former with a loud voice which intimateth much deadnesse amongst the people that would not awake 2. Much zeal boldnesse and freenesse in him that preached making out this Truth plainly that he was commissionated with It is in generall a commination yet set down conditionally that it may be a warning to make men flee that sin that they may escape that judgement and because the Key of Doctrine in threatenings and promises is not absolutely to be applied by Ministers the conditions whereupon it goeth being indiscernable to them and so it differeth from the use-making of the Key of Discipline whereby absolutely we admit to or reject from Ordinances because the rule of it is conversant about externall scandals and profession which are discernable In short as if he would say follow not Popery longer for if ye so do ye shall not escape the heavy judgement of Gods everlasting wrath and it will be the greater that ye have gotten warning In particular it containeth a description of a Papist or one of Antichrists followers which is the object of this threatening vers 9. 2. It describeth their judgement vers 10 11. The description hath two parts 1. They are described by worshipping Antichrist which pointeth at some inward impression 2. By reserving his mark which supponeth some outward expression of their respect to him 1. He saith If any worship the beast and his image because none shall be missed if it were but one that continueth By beast and image we are not to understand two distinct things as we shew Chap. 13. for here they have the same common worship and their worshippers are of equal extent and their judgement is the same and vers 11. when it is repeated they are both spoken of as one his mark and his name and not theirs but by beast is more especially holden forth the Pope as the head of that antichristian estate and as it were the Author and by Image is holden forth the complex body of the hierarchy doctrine and superstitions which he hath framed called his because he composed it and made it called an image because of its likenesse to the old Roman heathenish worship and tyrannie over the Church The worshipping of these implieth as was said Chap. 13. more than a civil devotednesse to that Pope as head especially in his doctrine and worship The second part of the description of receiving his mark in the forehead and hand was expounded Chap. 13. and implieth not only mens acknowledging the Pope but their yeelding and submitting to him and giving up themselves as Souldiers or Servants to that antichristian state adhering to that profession and by publick evidences owning it without as well as cleaving to it in affection within It is called here the mark of his name which was before called the
differently we ought to construct of many we shall afterward touch but now for the main our direct assertion is this That a Papist as such living and dying according to the complex principles of the doctrine and worship that is followed in Popery cannot be saved nor expect Justification before God I say a Papist living and dying according to the essentiall principles of Popery which do especially relate to these three 1. To their giving to the Pope such ample authority reverence and adoration as they use to do 2. To their way of carrying on the Justification and Salvation of a sinner before God as it is holden forth in their doctrine 3. To their manner of worship that is praying to Saints worshipping of Images sacrifice of the Masse and other such things owned both by the doctrine laws and practice of that Church We say one living and dying devoted to these although neither scandalous in outward practices nor defective in respect of externall painfulnesse yet upon this account as being a Papist chargeable with the three generall heads foresaid he cannot but be liable to Gods judgement and die without any solid hope of being saved by these principles The generall we conceive is clear from what was said Chap. 13. vers 8. this kind of worshiping the beast being held out as inconsistent with election which saith that no Elect person can so live and die and therefore none such can be saved here again worshipping of the beast and drinking of the cup of Gods indignation for ever are peremptorily put together And all alongst this Book the beast with his followers and great Babylon are ever looked upon as most hatefull to God till at last Chap. 19. and 20. he and they are cast into the lake together and that is mentioned to be upon this very account of their being stated by their doctrine worship and practices in opposition to Christ without respect to morall ills common to them with others of the world This is also confirmed from 2 Thess. 2.10 and 12. where this deceivablenesse of Antichrists apostasie is bounded to them that perish and this is marked as the design of Gods justice therein that all they may be damned which receive not the love of the Truth this then must be of it self the very high way to damnation And we cannot question the truth of this without the overturning of the direct scope and meaning of these Scriptures and the application of them which is laid down all alongs in this Book If it be yet required that further satisfaction be given as to the grounds which render their salvation impossible We do answer that it ariseth from these two which do infaâ—ibly demonstrate the same 1. This way of Popery is of it self exceeding sinfull and abominable before the Lord and so doth in more than an ordinary manner make a person liable to His wrath 2. As it is of it self sinfull so it hath no solid way laid down for removing of sin but doth leave a man without any solid hope of reliefe from his originall and actuall sins beside that it incapacitateth him to look upon it self as sinfull or to seek for the right remedie thereof And where these two are put together to wit hainous sin and no way to remove it or any other what can be expected but inevitable ruine and condemnation For where the disease is deadly and the cure naught death must be certain We shall therefore a little make out both these assertions from which the conclusion laid cannot but follow 1. We say that the way of Popery in it self and its complex nature is most hainously sinfull and doth render the followers thereof exceedingly guilty before God Therefore we will find it charged with the most abominable guiltinesses that are elsewhere mentioned in Scripture 1. There is in it the guilt of Idolatry and that of all sorts 1. A worshiping of Angels whereof somewhat is spoken Chap. 19. the worshipping of Saints departed and a giving of divine honour to them a worshipping of the Pope spoken of Chap. 13. and 17. by ascribing to him divine attributes which he willingly receiveth as Thuan lib. 3. pag. 95. among others doth observe a worshipping of the Crosse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping of the Sacrament or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping of Saints and their reliques making Images of the holy Trinity and persons of the Godhead and many other kinds of Idolatry commit they and that both against the first and second command and therefore are said Chap. 9. vers 20. to worship the works of their hands and devils and idols of gold and silver c. of which somewhat was spoken in that place The second sin charged upon them is blasphemie a sin of the highest nature that is either by detracting from the soveraign and absolute God that which is due to Him or attributing to Him what becometh not His Holinesse Mercy and Soveraignity or by ascribing what is proper to Him to some creature in all which respects Popery is a doctrine of blasphemie as was hinted Chap. 13. and therefore this beast is said to be full of names of blasphemy Chap. 17.3 3. Defection and Apostasie from the received Truth is a hainous sin and this is most essentially proper to Popery Therefore is it 2 Thess. 2. denominate by this to be a falling away When we call Popery an Apostasie it is to be understood as differing from any particular heresie although these also be of themselves damnable for this is a defection by a concurrence of many heresies corrupting the series of the truths of the Gospel and therefore cannot be but exceeding sinfull and damnable seing God hath so peremptorily threatened adding unto or taking from the Word as it is Rev. 22. 4. It is in sum Antichristianity or the sin of Antichristianism to be found chargeable in the manner foresaid and can there be any sin desperately dangerous if that be not Which though it do not expresly thwart with Christs Natures and Person which is not to be Antichrists error as was observed Chap. 12. toward the close yet doth it exautorat Him detract from His Offices and the effects thereof and constantly as such doth top with His Church and People and lay down a way of salvation and life upon these same tearms that it stood on in the Covenant of Works and therefore in that respect it may well be said to deny that Christ came in the flesh which is the very spirit of Antichrist which doth necessarily follow from that Doctrine For say they 1. obedience to the commands and the merit of works is the only way to life still 2. say they That supposing the habits of Grace to be infused and men to perform these works in the strength thereof they could not but be acceptable to God and enter the man into life as being meritorious thereof although Christ had never come in the flesh And 3. they say That His becoming
is fully happy freed from all miserie and enjoying fully unchangeably and eternally what may make them compleatly happy even God Himself Matth. 5.8 Or the words contain a great end men naturally aim at to wit Blessednesse and 2. the compendious clear way of attaining it by dying in Christ implying 1. a being in Him 2 Corinth 5.17 which is to be a Believer by Faith united to Him 2. to live in Him this is presupposed also for death followeth life Gal. 2.24 that is an exercising of Faith not only for attaining spirituall life but for the fruits and acts of it also living like one in Christ and by vertue of that life bringing forth fruits Iob. 15.4 3. To die then in Him is the adding to these faith exercising itself on Christ in reference to death when it cometh chearfully willingly boldly and confidently in the Faith of Gods promise committing it self to Him 2 Tim. 1.12 as Stephen Acts 7. and carrying with it the sense of its own naughtinesse even to death notwithstanding whereof it resteth it self over upon His gracious promise and like David 2 Sam. 23.5 dieth there contentedly These are blessed This in generall of dying in Him If it be applyed to such in particular who suffering for Him keep faith in Him to the end it will suit with the scope as if he said these that suffer for Christ rightly by persecution under Antichrist and thus to die for Him is to die in Him shall be blessed as if he had suffered under Heathens although the world think there is a great difference The third is the qualification added with its confirmation yea saith the Spirit from henceforth c. which doth not imply that these who die in Christ are from the time of their death blessed as freed from that fancied Purgatory and all labours which certainly is Truth otherwise neither could they from the instant of their death be called Blessed nor yet said to be at rest from their labours For 1. the blessednesse here is brought in as something peculiarly encouraging the Godly against these coming trials 2. The word from henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now looketh to the instant the prophesie relateth unto as when Christ saith Matth. 26. from henceforth I will not drink of the fruit of the vine it is as if He had said from this time forth so here otherwise it would be from thenceforth if it related to death simply beside the connexion here will not agree that they may rest it is not for they shall rest for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causally to be understood If it be asked then what peculiar happinesse or encouragement is holden out to the Godly under Antichrists troubles now Answ. 1. It strengtheneth them against the many calumnies of persecuters reckoning them not Martyrs but ill doers for now they suffer from Christians not from Heathens as Martyrs did formerly The Spirit saith not only before this but from henceforth shall they be fully blessed that die in Christ even under Popes as well as Heathen Emperours 2. They are now blessed because freed from many great troubles crosses and tentations that were coming on the world for rejecting the Gospel now preached in which outward troubles the Godly living are involved Isa. 57.1 2. 3. Their blessednesse is the more now because hell groweth hoter as vers 9 10. and it is more mercy to be freed of it 4. They have this use and advantage of their pains as to have peace and clearnesse at their death no fear of Purgatory and clearnesse of salvation now after the Popish uncertainty is banished giveth them quiet which is a great advantage in this time yea whatever the world think of them who in zeal for Christ do suffer under Antichrist God will esteem and reward of Grace their suffering Matth. 5.16 and take speciall notice of what testimonie is given for Him The words yea saith the Spirit are to confirm this Truth to be divine because the world would not believe it The fourth thing confirmeth these reasons to wit why from henceforth they are blessed 1. They are freed from their labours which is supposed in their life they suffered 2. Their works do follow them for these labours they have joy These sufferings work to them a far more exceeding and eternall weight of Glory and there is a proportionablenesse in their glory to their suffering 2 Corinth 4.17 suitable to it though not deserved by it Rom. 8.17 Therefore are these works said to follow in respect of the fruits of them but not to go before as causes to procure an entry In a word God remembereth their good works and in heaven they have the fruits of them Isa. 3.10 Vers. 14. We come now to the last part of the Chapter which setteth forth Gods executing His judgements against Antichrist and his kingdom in deeds when words do not the businesse It is set out in two similitudes one of an harvest whereby the world is compared to a field the wicked to corn and the execution of judgement to reaping like as in the other similitude of a vintage Both of them set out 1. the multitude of wicked men that are like fields of corn and clusters of grapes good men like Berries here and there 2. A growth of sin and an height of ripenesse that it cometh unto as corns at harvest 3. A readinesse of judgement and easinesse of executing it as with a sickle both which similitudes are borrowed from Ioel 3.13 Put ye in the sickle for the harvest is ripe come get you down for the presse is full that is for the wickednesse is great and Ier. 51.33 the like is spoken of Babylon For understanding of this obscure place as soberly we ought to search in what is apparently to come for the most part if not for all we would consider and observe these four things concerning it 1. That both these similitudes hold forth wrath and sad judgements to come 1. Concerning the last it is certain for what is gathered is cast in the wine-presse of Gods wrath and the similitudes are every way alike harvest and vintage sharp sickles are the instruments and they are both ripe Beside these places Ioel 3.13 and Ier. 51.33 hold out an harvest of wrath when wickednesse is ripe which similitudes may well be made use of here when there is clearly an allusion to Babylon So they seem to be of one nature though different in degree Again the scope here cleareth it for it is the fulfilling of these former threatenings of the preceeding Angels and the summary expression of what followeth in the vials which are degrees of the same judgement which ascendeth from the lesse to the greater as the exposition will clear 2. Consider that though both hold out judgements yet apparently different judgements not in kind or object But 1. in degree the vintage is a greater judgement as the close of all 2. In time as it is greater so it is after as
when the seventh Angel shall sound and God shall begin His quarrell with the beast He shall at the entry so discover and shake the prime foundations of that antichristian Kingdom that it shall procure much inward fretting and vexing grief compared to pricking in the reins Psal. 73.21 to the prime supporters thereof and shall make them loathsome and abominable to the world as were the Magicians opposers of Moses and of the peoples delivery from Egypt and instrumentall in hardening Pharaoh and the Egyptians by the plague of boyls Exod. 9.11 so as they could not stand In the event this is sure 1. that the fundamentals of the popish Kingdom were stricken at such as the Popes Supremacy and absolutenesse the opinion of indulgences merits soul-masses purgatory c. which two Erasmus merrily said were the two unpardonable faults of Luther that he had medled with the Popes crown and the Monks bellies meaning that they would never digest it to be touched in these but it would gall them 2. The contempt that followed upon that discovery and the vexation anxiety terrour trouble and grief that it put that Roman Clergie unto the events and story of these times do sufficiently witnesse LECTURE II. Vers. 3. And the second Angel poured out his vial upon the sea and it became as the bloud of a dead man and every living soul died in the sea 4. And the third Angel poured out his vial upon the rivers and fountains of waters and they became bloud 5. And I heard the Angel of the waters say Thou art righteous O Lord which art and wast and shalt be because thou hast judged thus 6. For they have shed the bloud of Saints and Prophets and thou hast given them bloud to drink for they are worthy 7. And I heard another out of the altar say Even so Lord God Almighty true and righteous are thy judgements THe Angels proceed to execute Gods judgement on the beast and the second poureth out his vial on the sea vers 3. The effects are two 1. It became as the bloud of a dead man The second is a consequent of this every living soul died in it There is in this certainly set forth a further degree of Antichrists ruine as the second trumpet held forth a further step of his rising in generall this extendeth the plague on Antichrist further and bringeth it to an higher degree But more particularly as we conceive is holden out Gods plague upon the complex body of that Kingdom as it is antichristian that is both sea and land especially their Ordinances Government superstitious forms of Worship Councels Decrees c. whereby much of their grandour stood now these are set upon and the abbacies traditions indulgences c. whereby they subsisted are in a great part destroyed That by sea here must be understood something of this nature will appear by comparing vers 17. and 13. of Chap. 18. together for this sea must be suitable and serviceable to these who trade in it and these again suitable to their trade which is the souls of men amongst other things vers 13. ibid. and these certainly must be their Church-men therefore this sea they trade in must be their Ecclesiastick or Church constitutions forms and ordinances of sacraments ceremonies masses traditions c. and especially what concerneth indulgences pardons and purgatory because in these their trade of souls is especially driven this answereth somewhat to the second trumpet also Chap. 8. Gods plague upon these maketh them like the bloud of a deadman that is as Chap. 8. vers 8. it became corrupt and not only uselesse but deadly so that whosoever would now follow that way and drink of these Doctrines it would kill him Which two effects hold out 1. that after Gods begun quarrelling with Antichrist he mendeth his superstitious worship nothing but maketh it worse so did the Councell of Trent in many Articles both of faith and worship 2. That after Gods revealing and discovering the grossenesse of particular errours by the former vial he went on and discovered the rottennesse of the complex worship and Government of that Kingdom 3. That by this discovery especially their Churchmen were pinched 4. That this brought the antichristian state lower and made many forsake these rotten waters that they could not live in them or if they stayed they were now more deadly than before this discovery So by dying here may be understood their dying as to Antichrists state that is ceasing to be of his Kingdom as formerly as Chap. 8.4 so they die to him or they are more hardened that stay and become more spiritually dead Thus this judgement either maketh them leave him or it maketh their condition more desperate so that now none continuing to live under the full profession of Popery can get heaven as in the former darknesse in some respect it was possible this by the Councell of Trent and what followed upon it we may conceive it to have its fulfilling so that now men can no more live in Popery and own their tenents than fishes can do amongst bloud but every living soul that quitteth not these Ordininances shall perish partly because now they are worse in themselves partly because the light having made the discovery a separation is called for The third vial followeth from vers 4. to vers 8. containing three things 1. The object plagued it is the rivers and fountains 2. The effect they are turned to bloud 3. There is a double approbation of Gods Justice or congratulation added whereby some things may be gathered usefull for understanding this vial which differeth not only in its object but in its kind from the former We may in this observe these three things 1. That the object is men not Ordinances or Government in the abstract but such as shâ—d bloud and can drink bloud 2. What sort of men they are to wit guilty of the bloud of the Saints executioners of that whore who is drunk with the bloud of Saints Chap. 17. and in whose skirts it is found Chap. 18.24 3. What sort of plague this is bloudshed literally so taken so to drink bloud importeth they have shed bloud and are met in their own measure Their bloud is shed and that in abundance and the just proportionablnesse betwixt their sin and judgement here importeth this especially if we consider that Chap. 13.9.10 he that killeth with the sword must be killed by the sword which iâ— the threatning whereof this is the accomplishment And in this vial and the former there is an allusion to the plague of Egypt when all was bloud and the fishes died The object of this vial is fountains and rivers to wit such things as furnish moisture and life to the antichristian world as fountains and rivers do in this They must be something running to the former sea and in opposition to the truth of the Gospel Chap. 8. yet so as it must be applyed not of things but of persons who have shed
and the state of the world then she is a city that ruleth over them vers 18. The first expoundeth that ver 1 of many waters The second her judgment which he undertook The third pointeth her out as it were with the finger Other circumstances of colour c. are clear from the scope and need no interpretation Therefore are omitted The woman which is called a City ver 18. hath her seat on many waters ver 1. that is not on flouds saith the Angel but they are peoples multitudes nations and tongues that is many and diverse Nations and a large dominion She is said to sit on these not as she sat in a peculiar manner on the seven hills But 1. by commanding and ordering these It is called ver 18. a ruling over the kings of the earth 2. By her gathering treasures and store from these whereby the pomp and greatnesse of that City is supported 3. She maketh use of them for upholding of her pomp and this is applyed to a City because her rulers that sit in her did so command and it was by their commanding and ruling that this affluence did redound to her and because the speciall supream Court sitteth there as it is said of Babylon that she dwelleth on many waters Ier. 51.13 which is expounded in part in the following words by her abounding in treasures People and Nations are compared to Waters 1. In that they are of a flowing changeable unstable nature like water Gen. 49. And 2. in that they are an unsure though a promising-like ground to build a State upon Babylon hath these that is many Nations for her foundation The second character is the ruine of this whore which is set forth in these three things vers 16. and confirmed by the anticipating of an objection ver 17. 1. This ruine is set out in the degrees and greatnesse of it They shall hate her make her desolate naked and eat her flesh and burn her with fire which words shew not only indignation at her in the instruments but hold out the particular steps it should proceed by 1. To hate her the love and respect that once they bare to her shall now be turned to hatred as is ordinary after lusts as in Amnon to his sister Tamar 2. They make her desolate and naked that is discover her shame and withdraw their former supply whereby she was supported in her pomp 3. By executing judgments in a most vindictive and horrible manner eating her flesh and burning her with fire which importeth her utter ruine 2. This ruine is set out by the actors in it to wit the ten Kings formerly described and set out by ten horns even those who once committed fornication with her and did partake in her sin These or some of these as it is said of the thieves that were crucified with Christ they cast the same in His teeth i.e. one of them shall be the performers of this judgment for some of them continue to lament her ruine Chap. 18. 3. The time when they shall do it is implyed to be after they had given their power a long time to the beast and committed fornication with this whore they shall begin to withdraw from her and perform this execution on her This is gathered 1. from the series of the story These ten Kings first when they got Kingdoms gave their power to the beast and make war with the Lamb at that time they love the whore and do sin with her But afterward they change and withdraw for it is not done in the time of their giving power to the beast for they cannot give their power to the beast which supporteth the whore and make desolate the whore that the beast supporteth at one time Neither do they fight with the Lamb and whore at one time but when God draweth them from their first practice of adoring this whore with whom at first the Kings did commit fornication then this is done 2. It is drawn from the 17. verse wherein these Kings in giving their power to the beast are limited unto that time in which God shall have performed His Word of this whores deluding the world and then He who put that agreement in their hearts to the one is to make the alteration and change to the other The confirmation of this or the anticipation is ver 17. where it may be objected How can these Kings be instrumental in her ruine Are they not slaves to the beast and hath not the beast and she one standing so that who sustaineth the one must also sustain the other Or how can it be expected that they who have been so long and so much drunk with her fornications shall after this abandon her The Angel removing the objection addeth a confirmation thus It is true they shall give their power joyntly to the beast but 1. that is not forever but till Gods Word be fulfilled which is the word of the great spiritual delusion that was to come 2 Thess. 2. during Antichrists height and his continuation for so long a time but no longer when that is fulfilled the case will alter as the word untill Gen 49.10 implyeth the removing the Scepter from Iudah then so this untill importeth a change when the prophecies foresaid are fulfilled 2. That giving of such a joynt power willingly is not by accident nor is it of it self ordinary for so many Kings to give their power to an other but saith he even this is of God who in His secret wisdom and justice that He may bring about what He hath determined on an unthankfull world and might punish both Kings and others that received not the Truth and received it not with love 2 Thess. 2. Thus far He gave up and shall give up these Kings to that delusion so to do till His spiritual plagues be at an end And He that made them so extraordinarily do the one can and will make them also do the other And therefore as we have seen the one part fulfilled to wit Gods putting it in their hearts thus to agree to be his slaves so may we be confirmed to expect the other and take the one as a pledge of the other though it be unlikely that is that the ruine of Antichrist and Rome then which is the object of the fifth vial shall be by that part of the World Kings and Nations over which he longest had his dominion By which it is clear 1. that Romes fall is by such Kings or those who by Gods providence shall be Rulers in these parts it is not unlikely also of these races or lines that have been deluded because in that Gods power who swayeth Kings to love or hatred as He pleaseth Prov. 21.1 is most remarkable thus and their remembrance of their former delusion wakeneth that hatred most 2. It is clear alio that that ruine is after their partaking of her sin 3. That sinning with Antichrist is a spiritual plague and judicial stroke from the Lord. And
Luke wrote the Acts yet is it not for nought that the Lord hath left it unrecorded that we might thereby know it was not necessary to be believed and therefore any conclusion which supposeth it to be necessary to be believed is not necessary except we rub on the wisdom of God who recordeth lesser things than this And therefore a thing may be truth and yet not being writen is not necessarily to be believed but with a humane faith as other histories at the most whereas no article of faith is thus grounded because the object of our Faith or the ratio why we believe such a thing is not simply because such a thing is truth for many facts are truth which we are not obliged to believe but because God hath revealed such a thing and testifieth it to be Truth Faith resting on that testimony and giving credit to Him that testifieth The other Conclusion to wit That the Church of Rome for these many years past and presently is the whore intended here the same argument will make it out If the Rome that is present be the Rome unto which all the properties here mentioned do agree and at this time Then this Rome is that whorish Church But unto the Rome that now is and hath been these many generations past agree both the properties and time in which it is to be fulfilled Ergo. The properties given to this whorish Church are four That she hath her Court at Rome and sitteth on the seven-hilled City yet also exercising dominion over many other Nations vers 15. but differently so as Rome is here peculiar in another other manner the fountain and splendour of that Kingdom 2. That it is Rome turned a whore and fallen from the simplicity she had and to such an apostasie of which Rome is the head and chief seat 3. That it is Rome claiming a superiority over all those of her association or apostasie and deriving her errors to them and they keeping a dependance on her she is and it is when she is Mother and Metropolis of all vers 5. 4. It is Rome then when the Emperour hath ceased to command it and another Government or Governour hath succeeded him there 5. It is when ten Kings are withdrawn from the Empire and have given their subjection to Rome on a spiritual account She that is Rome in that case is the Whore But all these properties agree to Rome not as heathenish but as popish and to the Pope as head thereof And therefore this is neither to be applyed to Rome heathenish nor to an Antichrist to come but to that which is And it is not unobservable in Gods providence that considering the speciall sibnesse that is holden forth here both betwixt this city Rome the Woman Whore and Beast that yet the Popish Church should glory in that title of the Roman Church and many of them dispute that it is impossible to separate their Pope from that very City or that elsewhere he might choose to sit and continue Pope and those who in this grant most do affirm that he must and would still be Roman Bishop and that the Church would still be the Church of Rome although that city were possessed by Turks By this all may the more easily discern what Church or defection they are who have such relation to and dependance on Rome at this time when this prophesie is fulfilled ut supra Before we leave this Chapter it may possibly not be unmeet that coronidis vice we consider how the Popish Writers do interpret and apply it wherein they are wonderfully straitned and perplexed It was their common opinion to understand by this City or whore the city or multitude of the wicked generally This is followed by Thomas Aquinas Hugo Card. Lyranus Haymo and many others but the latter Writers since Reformation brake forth have been constrained to cast that opinion because this City is so particularly circumstantiated as to point at an individuall City to speak so and she is contradistinguished from many Nations and Kings who yet are certainly a great part of the wicked in the world and also Chap. 18. when she is destroyed there are many wicked living and lamenting her destruction and standing at a distance from her Upon these and the like grounds the most learned of them are generally since that time brought to expound it of Rome and as Viegas saith impellimur aliam interpretationem excogitare and Ribera saith Interpretes coguntur c. Alcasar in locum all whom with others we cited before at the beginning of the Chapter interpreteth it so and citeth twentie Authors of their most eminent men for it Also Corn. à Lapide who addeth many to these cited by Alcasar amongst whom are Suarez in 3. part tom 2. disp 5. Sixtus Senensis lib. 2. pag. 88. Pererius Salmeron and others All which take Babylon in all this prophesie to hold out Rome and in this they and we agree as to the generall 2. There is again difference amongst themselves how to conceive Rome here so as to save their Pope and the present Rome from this application Hence some which is most received apply it to heathen Rome Others as Ribera Blasius Viegas and Cornelius à Lapide apply it to Rome under Antichrist who therefore say that at or before his coming Rome shall turn heathen and desert the Pope and be destroyed by Antichrist or by the Kings before his coming Their reasons are because it looketh to such a state of Rome as then was to be fulfilled in Iohn's time and therefore cannot be understood of heathenish Rome but because this opinion supposeth Rome to be involved in defection which cannot stand with her infallibility and would shake all seing some plead so much for Romes eternity and make all suspicious for if Rome fall then may it not be fallen already Therfore others cast it as Alcasar and those named by him applying it to what heathenish Rome suffered at or before Constantines time or after by the Goths And Bellarmine seemeth to favour this lib. 2. cap. 2. de Pont. Rom. Those who take it thus expound the seven hills literally but in other things the differ 1. Some take the beast for the devil but others considering that the devil and the beast are differenced and that this beast is cast into the lake long before the devil and that the scope is to point out some eminent opposer of the Church for some particular time therefore they do in generall apply it to Antichrist as also that first beast Chap. 13. and some make the last a false prophet that maketh way for him so do they of that beast Chap. 11.7 and expresly say he is one of the seven heads here mentioned and also called the eight because his nature differeth from them and his hurt to the Church exceedeth them 2. Concerning the seven heads they differ some applying it to the seven tyrannous Kingdoms or Empires Egypt Assyria Babylon c.
succeeded to the seals and was immediately to follow upon them and the Angels hast to seal the Elect evidenceth it which is more fully opened there Now the seals having their close at the overturning of the heathenish Empire This then which immediately succeeded must long since be in being 6. We may gather it thus This defection is contemporary with the Prophets prophesieing in sackcloth the womans fleeing to the wildernesse Chap. 12. and is the same with the Gentiles treading the outer court Chap. 11. But both these are begun even at the child's taking up to heaven which is the close of heathen persecution yea and is closed as to the dayes set there Therefore this must be of a long time since in the world also both these propositions we cleared on Chap. 11. And all these arguments that prove the contemporariness of the beast and Babylon with the trumpets and the succession of both to the heathenish persecution and that immediatly as on Chap. 6. Lect. 1. and 8. Chap. 7. Lect. 1. Chap. 9. Lect. 1. Chap. 11. Lect. 4. Chap. 12. Lect. 1. and 3. c. 7. This defection is the same with Antichrists as is said Now his defection is long since begun and hath its rise from the healing of the head which was wounded Chap. 13. as there was made out Therefore this is not to come 8. We may have some light from Chap. 20. where this will be clear that Antichrists defection must go before the thousand years there mentioned because it supposeth saints to have been killed by the beast who are there brought to reign But we cannot look that these thousand years are wholly to come and his persecution to go yet before it also that would take longer time to the fulfilling of all events than in reason any will allow yet to be running to the end of the world This concludeth the more strongly because generally not only our writer but even the Popish themselves grant this that it is not to come but that they are begun if they be not finished so do Corn. Ã lap Viegas Alcasar the Rhemists and others who though they senslesly apply it and with contradiction as their manner is yet agree in this that long since they are begun And although there should be difficulty to show when this defection began and how because much of that riseth from humane storie yet these characters prove it must be in being and before this time begun and that is sufficient to us All these arguments begin it almost after the close of the heathenish persecution whereof we spoke more on Chap. 11. We may add an argument or two further thus If every condition of the visible Church be either contemporary with the seals that is the heathenish world or with the antichristian world under the trumpets wherein Antichrist cometh to an height or with the vials wherein is his declining Then this apostasie must be come because we are not now under the seals that period is past we must therefore be under one of the following two seing these three prophesies carrie on the series to the end But if we be under the vials then Antichrist is not only come but is already at his height and it is not like that there being so many hundred years since the seals ended and the trumpets began that still they be running at least in the first six for the seventh comprehendeth the vials Again if the properties concomitants and characters and events given to discern this defection be fulfilled Then this defection of Antichrist must be come seing these characters can agree to no other But we will find the first true as the former exposition of Chap. 9. 11. 13. and 17. will clear Ergo. Taking this for granted then that the antichristian defection is of a long time since come and this also that when it cometh it continueth untill Romes destruction which yet is not fulfilled It must therefore follow that it is in being for the present in the world and hath been so for a long time and that therefore we ought to look where it is for the present This is certain that it is not to be fought amongst Pagans or Turks but amongst professed Christians 2. Not among ancient Hereticks that now are not in being or such as have no pompe or splendor in the world this being so eminent a Kingdom cannot be applyed to them It must therefore be either in the Roman Church or amongst us who are called Protestants it can be attributed to no third now in being But for us they themselves will absolve us for we have neither the seat of this defection not a Head or Monarch as is over this kingdom c. This cursed priviledge therefore belongeth to them who have both and glory in them 2. Again if these be truth that Rome is infected with Antichrists defection while it is in the world and is the whore spoken of after its appearing till she be destroyed Then it will follow laying aside other arguments from other circumstances that Rome as it is and hath been for many years is the whore here spoken of which is guilty of the Antichristian defection and this consequence will stand good till the antecedent be overturned But the former is truth from the former arguments and from their concessions that grant that this destruction is not yet come Ergo. 3. We may therefore resume our argument confidently If all the characters applyed to this whore be verified in Rome now present and as it hath been for many years and in its Governour the Pope Then is this Rome the whore which is to be destroyed and the Pope Antichrist and no other is to be looked for But the former is truth they are fulfilled and in them Ergo We may warrantably conclude that she is the whore and he the Antichrist It is a wonder to consider how little the most learned adversaries have to say to this except what evidenceth the force of the wine of her fornications on them for if Antichrist be come there is no way to vindicate Rome and their Pope from this charge it so natively followeth Again there is no way to evite this that he is already come but by pointing-out such another imaginary Antichrist as shall never come and thus to bound him up to the three or four last years of the world contrary to the whole strain of this Prophesie in some part following the way of the Jews who to evite the fulfilling of the Prophesies concerning the true Messias do fabulously inquire for a Messiah contrary to the Scriptures with such wars and effects of his reign which because they are not fulfilled therefore tenaciously they adhere to this that the true Messias is not yet come which way as it is just with God in both thus to plague their rejecting of clear light so ought it to work humility and commiseration in us considering how unreasonable the wisdom of man is in the things of
God They say 1. It cannot be the Church of Rome but the City Answ. But we have shown it is not the City simply for then it had been a whore long before Iohn wrote for there was a City but it is that City once a Church and afterward degenerating Then say they Peter and the Martyrs under the Heathens are to be reckoned of this defection for they lived there Answ. No for then that City was not become an harlot neither is it simply Rome that is the whore but Rome degenerated such as she was foreseen to be after the heathen Emperours removall out of the way which was not then fulfilled Nor is it simply living there but as a member of her that maketh one guilty except it be made sinfull by other circumstances Lastly they say Rome cannot be the whore because forsooth of her holinesse And what is that There are so many Abbacies Mortifications holy Church-men Relicts and Temples of Saints many Masses and such like there c. All which serve not to prove this conclusion that she is so And it is not unobservable that immediately after this answer Corn. à Lap. professor at Rome doth justifie the toleration of Stews and Brothel-houses in it as a thing tending to prevent much sin and becoming a well-ordered Commonwealth And when this is mentioned by them as a piece of Romes holinesse we may the more easily judge of the rest We may add yet one argument more for confirming of our application which especially is binding from their own principles The Rome that is described here to be the whore and as such to be destroyed is either Rome heathen which is past or under Antichrist which is to come or popish under the Pope which is present for as Alcasar Disp. 1. in hoc caput assereth there is no other Rome which it can be applyed unto But neither of the first two can be said Therefore it must be the Rome that is present It cannot be Rome heathen which is past for so the arguments urged by Viegas Ribera and Cornelius à Lap. against it are unanswerable some whereof are formerly touched in general Arg. 2. If it be the destruction of Rome heathen Then it must either be as Beâ—ar and some others make it the destruction which Rome suffered by the Goths Vandals c. and the rest of the barbarous Nations But that cannot be for 1. that is not done by Antichrist the Beast or Kings befriending him as they say nor for that guiltinesse as we and the text say 2. Rome was not then the whore neither upon that account did these pursue it 3. That destruction was not unrecoverable as is here prophesied of And 4. as Alcasar urgeth it is not suitable to punish Rome heathen by the overturning of Rome christian and now become so holy it cannot be this then Or 2. it must be the overthrow which Constantine gave to the heathen Emperours as Alcasar asserteth it But that cannot be 1. That was not of Rome the whore which had once made defection 2. That was not a destruction of Rome much lesse a total overthrow as is implyed in Chap. 18. but was rather a liberation of Rome for even Rome the City had much freedom and glory by this which is contrary to the scope of this Chapter and the Chapter following therefore this opinion is not only called singularis a singular opinion by Cornelius à Lap. but by Alcasar himself Not. 11. proâ—miali is suspected to be accounted a paradox It is true that was indeed the wounding of one of the heads mentioned Chap. 13. But it is one thing to wound the head another thing to destroy the City it self the Government had been often changed before yet the City stood Now this destruction is not any such which was to come on its Governours only but on the City it self and that a totall stroke Therefore this cannot be intended here but is justly casten and that unanswerably by the Authors foresaid especially the last This then cannot be understood of heathen Rome in any sense Nor 2. can it be understood of Rome as under a defection yet to come so immediately before the end of the world for 1. It is not agreed amongst themselves if it be possible that Rome can fall into such defection yea others as Alcasar Disp. 1. in cap. 17. and Notat 11 and 13. in proâ—emiali doth by many reasons oppose this and with many Authorities and Prophesies as one of St. Benedict cited out of Gregorius whereby it was still taken for truth that Rome should never again be heathen And he saith this opinion is inova que ansam hartticis prebet omnino improbabilis c. new improbable and favourable to hereticks giving them ground to alleage that seing Rome hath now so many images c. that it hath already fallen to that defection And although his Authorities be not much yet the argument that be draweth from the series of the prophesie against it whereby he sheweth that this prophesie relateth to events long before the end of the world and the other events as that of Gog and Magog and others must follow it are convincing and unanswerable For confirming whereof we add these considerations further 1. That by this prophesie the state of the true Church is holden forth to be most glorious immediately before the end Therefore it cannot consist with such an universal defection as this This will bind the more if we take-in the consideration concerning the Jews conversion formerly mentioned which hath with it the fulnesse of the Gentiles as its companion 2. It is certain that the seven Vials have the last plagues Chap. 15. and also that these seven Vials bring judgement on the Beast or Antichrist who is singularily the Beast and the object of the judgement of the first Vial Chap. 16. 1 2. and supposeth this defection to preceed Now it cannot be supposed that all these Vials are to be bounded within so short time to the end of the world especially considering the enlargement of the Church which by these contemporary prophesies is clearly intimated to fall under them Therefore that application unto any future state of Rome cannot stand and seing by themselves neither of these can stand it must necessarily follow that the third is a truth and that Rome as here considered is the Rome now in being And if any should say that Theologia symbolica is not argumentativa and therefore no solid argument can be drawn from this Prophesie Alcasar answereth ubi supra that though this or that particular expression will not bear an argument in such Scriptures yet saith he and that truly where the scope and series agree joyntly in a conclusion it must be of force seing it is Scripture otherwise no safe interpretation might be drawn from any prophetical or enigmatical Scripture And therefore before the adversaries can exempt Rome present or the Pope from this charge they must not only
Clergie-men their lamentation for their temporal losse and hazard also to wit both lucrum cessans and damnum emergens which two are the great grounds of lamentation among the men of the world He proceedeth ver 15. to the lamentation of the Ship-men and under-rowers of Peters Bark as they call it or inferiour Clergie-men and Sub-ministers of the Church of Rome who have their standing by this trade ver 17. and their lamentation is much more as having â— more sensible touch of their own misery in hers They cast dust on their heads possibly being more blinded than others and regrate the desolation of that City that had no equall in her pump and hath now no equal in her ruine yet so they lament as it appeareth what pincheth them most She made all that traded in ships rich ver 19. not simply all who traded in outward things but all her dependers in Abbacies and Convents Priests Jesuits and all inferiour orders and officers that were servants to this stately City in her merchandise and providing for her venting of her wares and carrying them through the world and bringing back returnes for the adorning of her again all in that Seâ— are made rich So the Merchants suit with the wares the Ship-men and Sea must be suitable to both imploying a trade and traffick of Rome sinfull to her and inriching to her servants and merchants occupied in it These Ship-mens standing dependeth on Rome and her ruine is theirs for all of that sort live by her trade and that is the change of her Merchants from which it is clear that that Sea is not literally to be taken here but so as serveth to this Antichristian trade and end of merchandizing in the forms laws and Ecclesiastick state of that Whore and her Clergie who are most usefull in that imployment and made up by it The Orders are the ships and men that trade The Sea is the spirituality under which notion they trade Hence also we may see what trade inricheth Rome most to wit of souls and what holdeth on its Merchants to wit self interest it giveth them such a being as they have in worldly esteem and grandour and what wonder it be sad to them to part with such a trade The third part of the Angels denounciation followeth vers 20. setting out the greatnesse and fulnesse of this ruine by the great ground of joy it should give and justly give to all Gods people formerly oppressed by her The words are by an Apostrophe spoken to others than these he was speaking to in the words before By Heavens Apostles and Prophets may figuratively be understood the great glory God shall have out of Romes destruction so that it shall affect heaven and be ground to them of joy or rather by heaven is meaned the Church so they come in as obeying this Chap. 19. and they sing And by Apostles and Prophets is understood their successors who are to be in the Church unto the end The reason why they should joy is because in this judgement God hath had respect to them to vindicate them and to liberate them and is to take vengeance on her for them If it be asked how she to wit Rome antichristian was guilty of the bloud of the Prophets and Apostles vers 20. and all Saints vers 24 Or 2. How they are to rejoyce at her destruction Answ. 1. She is guilty of the Apostles bloud as of the Prophets bloud though she never actually shed the bloud of any of them in these three 1. because there is but one body and who wrongeth any of the members on that common account as such he wrongeth the head and all the rest for they have one cause 2. Because they who wrong one they virtually wrong all and their malice would reach to all if they had them as Matth. 23.31 ye are the children of them that killed the prophets for ye shall slay me and would have done so to them if ye had had them 3. They are accessory in serving themselves heirs to the judgements of all persecuters who have all one lot and who come last in come in on the same score with the former so is the generation that Christ lived in guilty of all the bloud was shed from Abel's time Matth. 23. unto that For answer to the second they rejoyce not carnally or selfishly But 1. for that they see the glory of Gods justice manifested 2. That they and especially the truth they suffered for and the threatnings they had pronounced in his name do appear now to be vindicated and ratified and God owneth them which for a long time was not believed in the world Thus he hath judged your judgment that is there was still a controversie between them and Babylon God cometh and now decideth for them and declareth it was truth they suffered for and not errour 3. That by this mean way is made to the spreading of Christs Kingdom the snare is removed from many a poor soul. This is joyfull to them and upon this account they formerly prayed for it and this addeth to their joy when God now heareth them and maketh it appear He heareth them The last part of the Chapter followeth from ver 21. by the second Angel who by word and sign confirmeth this finall and utter destruction of Rome The sign goeth first the word next and the cause of it is set down in the close The sign is a mighty Angels taking up a great stone like a milstone and casting it in the sea So that as this heavy stone which is thrown down by a mighty Angel to the bottom of the sea cannot but suddainly fall and not arise so sure shall this fall of Babylon or Romes destruction be and that with violence and she shall no more be found This is the Angels exposition vers 21. as taken from Ier. 51.63 64. and spoken of old Babylon He proceedeth to amplifie this desolation ver 22 23. out of Ier. 25.10 11. where the sad desolation of Iudah is prophesied in these almost the same tearms 1. There shall be no more chearfulnesse and mirth there 2. No tradsmen-usefull for mans life there 3. No milstone or provision meet for entertaining mans life there 4. No light of a candle or what is comfortable but absolute darknesse there 5. No marrying or chearfull solemnity of that kind without out which there can be no continuing city These particulars are instanced according to the manner of the Prophets to set out desolation and its continuing in the highest degree The causes follow and they are three great ones the first is vers 23. for thy merchants were the great men of the earth whereby it is clear 1. These are not common traders but such as become by this trade to be and are accounted great men on the earth though not in heaven 2. That it must be something sinfull and peculiarly sinfull to Rome which is not to be found elsewhere it being given here as the
to passe and taketh hold of folks as well as His mercies so Ezek. 1.6 His word of threatning sticketh to a people when the Prophets who did threaten are gone And as they are true so they are righteous and not inflicted but on just grounds that will stop the mouths of all His censurers Both these are proven in this great instance of judging the whore who was justly condemned in that she corrupted the earth and deluded the world with her abominations and truth kythed in it in that by it He shew Himself the avenger of much innocent bloud shed by her which vengeance He had often threatned against her and now He had performed it The repetition for confirmation followeth ver 3. and again they said Alleluja 1. to shew it was no passing fitt but that they continued in the practice of that duty and under the conviction of their obligation to it and were withall hearty in it 2. To shew they were not soon satisfied in performing this duty for they fall to it over and over again and therefore they stir up all and vent it in an exhortation to all to joyn with them An heart rightly thankfull is not soon satisfied with its own praise The ground is further illustrated that Romes judgment is irrecoverable and great yea perpetual therefore they praise as being put to continue in it by the continuance of that ground for her smoke is continuall rising up for ever and ever Their solemn thanksgiving is ver 4. tThe Elders and Beasts signifying People and Ministers as we shew Chap. 4. they concur solemnly by falling down joyntly which is to worship publickly and putting to their seal in two words to the former praise Ameâ— that is so be it or He is well worthy to whom it should be given Let it be so in a confident wish and prayer and Alleluja they can expresse no more but count God worthy and invite others especially the Jews for whose sake this is in Hebrew to give God praise The second part of the Song which is in reference to the Jews calling especially followeth from ver 5. to ver 8. There is 1. the party exhorting 2. The party exhorted 3. The exhortation it self 4. The grounds of it And 5. obedience thereunto which is a part of the Song in general The party exhorting is A voice from the Throne that is from Heaven or from the Sanctuary representing Ministers serious pressing of people to rejoyce and be glad in this joyfull event and to praise God for it or it is the voice of Jesus Christ calling God His God as He is Mediatour or of an Angel having his warrant as by ver 8 9 10. appeareth in his refusing worship from Iohn if the party speaking here be the same that Iohn falleth down before there The parties exhorted to this duty are Gods Servants called afterward those that fear Him both small and great that is all His house who acknowledge Him as Lord and Master for though all creatures some way be His servants Psal. 119.91 yet here they are taken more properly either for such as are by Covenant His servants by tye and profession separated to be such unto God as all Israel even the children were Lev. 23.47 c. Or more especially for Believers who by their practice manifest their respecting of this obligation in giving Him fear and that of all sorts high and low strong and weak c. The exhortation is to Praise and that our God which wanteth not an emphasis in praising more than in other duties as Deut. 28. the great and dreadfull Name of the Lord your God that maketh praise and all duties to come kindly from us and be accepted graciously by Him when it is founded upon a Covenant-relation thus it is not only praise but so qualified in its object our God that is called-for The obedience followeth which expresseth the grounds vers 6 7. There are many that go about the work therefore it is called like the noise of many waters and like great thunderings not to hold out confusion or terriblnesse in their Song but greatnesse in it and earnestnesse in them who sing it is loudnesse in their Song which in its matter is distinctly set down from two grounds beside their concurring in the former Alleluja and inviting others to concur The first ground is the Lord God omnipotent reigneth This is not Gods ordinary soveraignty whereby He guideth all the world for that hath no interruption but this is the manifesting of that soveraignty at speciall times and in speciall events in the guiding of His Church This as before men seemeth sometimes to be eclipsed as where it is said Chap. 11. that God hath taken to Him His power and reigneth which He seemed for a time to neglect This then is understood here for this being a peculiar expression of praise it looketh to a pecullar manner of His appearing and reigning Which is two wayes spoken of 1. When it is evidenced in signall overthrows of His enemies so Antichrists overthrow is an evidence that God reigneth Chap. 11. whose dominion seemed before to be obscured while he stood See Psa. 59.13 2. When there is an accession to the Church as Chap. 11. when Nations become the Lords and His Christs and more especially His reclaiming of Israel and appointing David their King over them is looked on as a speciall part and evidence of His dominion as Isa. 24.23 Ezek. 34. Micah 4.7 This is when they shall cry Hosanna unto Him who cometh in the Name of the Lord for that being a part of Christs promised Kingdom there is some seeming want in His outward soveraign reign so long as this is wanting Now say they Alleluja the Lord reigneth over Iews as well as Gentiles for as the in-coming of the Gentiles is a more eminent step of His reign and marriage than was before when the Iews were only the Church so that the Iews accession to the Church is as another remarkable step when they shall be called-in beyond what was when the Gentiles were only His Church The exhortation is renewed vers 7. with a new ground leâ— us be glad and rejoyce it is a duty and a great part of praise even to rejoyce in God it honoureth him The other word proveth this that relateth to God let us give honour to him This accession is acknowledged to be from Him and therefore the honour of it is due to Him The first part setteth out the inward affection in praising the second their outward expressing of it to Gods honour The reason is twofold which is subjoyned yet to one scope 1. For the marriage of the Lamb is come Christs marriage with His Church is three wayes spoken of in Scripture 1. As it cometh by the offer of the Gospel wherein many are espoused and by faith engaged to Him 2 Corinth 11.2 Thus it hath been even since Christs dayes His marriage was then and many were and are invited Mat. 22.
Pallace and the first-born shall be gathered together By Called here are understood 1. those who are effectually so for they are blessed and glorified Rom. 8.30 Yea 2. called even outwardly Now they of the Jews that shall be called to the Supper are more happy than those who were called at the first to the Dinner for God shall make them generally more obedient and the iron sinew shall be taken out of their neck and the vail from off their eyes and they shall generally yeeld to this Call and flow like doves to their windows to this Gospel therefore are they blessed and happy Thus these who are called by this happinesse are not only opposed to these who are not called at all or only to such who are called and not chosen Matth. 20. But this second Call of the Jews is opposed thus to the first Mat. 22. which is in a word that the Jews after their re-ingrafting shall be generally more blessed by being made to yeeld to the call of the Gospel than those who did live under the first offer thereof So the things prophetically confirmed are two 1. That there is a second calling of the Jews or feast of Christs Marriage to come beside what was at first at the Dinner a new offer to be made to the Jews before the end of the world and a new and most beautifull lustre to be put upon the Church 2. That they shall be blessed and happy beyond the former Jews that shall be called to this as is said This truth is confirmed two wayes 1. by a speciall command to write Write saith he as Chap. 14.13 importing a singular excellency in the thing 2. A great certainty in it that it may be recorded ad futuram râ—i memoriam as Paul signifieth in expressing that of the Jews calling Rom. 11. 3. A difficulty in believing or receiving the truth so pressed And a second way he confirmeth this is These are the true sayings of God it is from the Author of them and His nature and the nature of all His sayings they are saith he not Mens nor Angels words for there might be a lie in both these but they are Gods all whose words are Truth He Himself being Truth He Himself being God who cannot lie and yet as in these sayings concerning the happinesse of these called there is as it were a singular eminency of His faithfulnesse so in speciall these are His true sayings and will take effect The 10. ver is notable by expressing the infirmity of an eminent Saint and the Angels rejecting of that worship intended to him by Iohn with severall reasons as if purposly he would rectifie men in that point of will-worship in giving that religious adoration to creatures though most excellent which alone is due to God Iohn's infirmity is set down in these words And I fell at his feet to worship him Worship implyeth three things 1. An act in the judgement taking up an excellency in the object worshipped 2. An act of the will yeelding it conformly to that apprehended excellency 3. An externall act of the body This may be common to all sorts of worship Further we may consider a twofold adoration or worship mentioned in Scripture that is allowable one is Religious and is a speciall duty due to God and commanded in the first Table of the Law the other is Civil which is due to creatures and commanded in the second Table Again this second sort is twofold the first is that which proceedeth from a reverencing of men for their stations or relations whatever their qualifications be as Magistrats Ministers Parents great Men c. The second is a reverentiall worshipping of men for their qualifications of wisdom and holinesse so we respect good men though they be not great as Act. 2.47 Such living Saints get and in a greater measure Angels may have when they appear such was that which Abraham and Lot gave to the Angels Gen. 18. and 19. supposing them to be men All these are lawfull There is also an idolatrous and sinfull worship and that is when what is due to the Creator is given to any creature and that either more grosly to Idols Images c. called worshipping of devils or more subtil to Saints as that of Cornelius to Peter Act. 10. and that to Paul and Barnabas Act. 14. and is also of diverse sorts This here is not of the first two sorts for it is not condemnable to worship God nor to give holy Men and Angels due reverence But it is this third sort an unlawfull worship as appeareth by the Angels rejecting it with so much zeal and earnestnesse these two wayes expressed 1. By a vehement prohibition See thou do it not there is no more in the Originall but See no an abrupt cutted expression such as is used when men hasten to prevent something they abhor and would fain prevent 2. It is expressed by the pressing arguments he useth which are two 1. This is not my due to be so worshipped I am saith the Angel thy fellow-servant not thy Lord and the fellow-servant of thy brethren that have the testimony of Iesus and are imployed in his Ministery we have but one Ministery 1. The Angels to the Prophets then the Prophets to the Church Therefore are Ministers called Angels and Angels Ministers The second argument is taken from Gods prerogative to whom only such worship is due Wâ—rship God saith he I am not God and that is alone due to Him therefore give it not to me but to Him allowing by the one argument no such worship to creatures and by the other appropriating it all to God He confirmeth in the close his arguments especially the first thus For the testimony of Iesus is the Spirit of Prophesie which may be thus understood the Spirit of Prophesie and revealing of these things is not mine but it is Jesus Christs hence it may be called the testimony of Iesus as belonging peculiarly to Him therefore worship is not due to me who am but a servant with thee Or to the same purpose reading the words as they lye I am thy fellow-servant for the testimony of Jesus or the ministery of the Gospel called so for its bearing witness to Christ in which respect Ministers are often called Witnesses See Chap. 22.8 is the Spirit of prophesie that is is also His gift and way of revealing secrets and edifying of others as this more immediat message which I bear is they are of the same nature and kind of service and therefore from these who are imployed in one of them religious worship is not due to the other they being fellow-servants For more clear opening the doctrine contained in the words it may be asked 1. If Iohn sinned 2. What sort of sin 3. How he being such an eminent servant of Christ and in the midst of such revelations fell into it First That he sinned we suppose is clear 1. in that he never fell to worship an Angel before
not mentioned And therefore if this last be absurd and so to have no ground from this place we must account the former to be such also LECTURE III. 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 THe second thing questioned concerning the parties reigning is whether they that reign thus be such as have formerly lived and died and after death are made to reign Or whether they be such as have not yet seen death Answ. We say these that reign with Christ here are not Saints departed but such as never yet died living Saints members of the militant Church We shall first confirm the negative to wit that they are not dead Saints that is such as once lived and died and thereafter are brought to this life again which is three wayes expressed by severall Authors 1. not such as have been Martyred and brought again to live on earth with their bodies as the old Millenaries conceited For 1. that maketh all this literally to be understood of the resurrection which we shew to be spirituall and if this be a spirituall resurrection Then it is not corporall But that it is spirituall may be thus made out It is a resurrection that agreeth to Saints that never died bodily Therefore it is spirituall The antecedent is thus proven This resurrection agreeth to all who are then living with Christ But the living Saints must at that time be living with Christ or else they must be comprehended under the common reckoning with the dead world which cannot be or we must say there are no Saints in the militant Church then which is false this being certain that the end is not yet come 2. This cleareth it that it maketh folks free of the second death and only that doth it as is said 3. It crosseth the scope which is to shew the state of the militant Church on earth whereof dead Saints are not members 4. It is such Saints as may be in their dominion encompassed and straitned by Gog and Magog But it were hard to bring Saints from heaven to that condition 5. How should they live on earth a spirituall life not eating nor drinking or a naturall life again in these both which are absurd 6. This would make a resurrection and judgement beside the one universall judgement and resurrection against the Scripture that 1 Thess. 4. speaketh of all living then and the dead that die before to go together to meet Christ. 7. What cometh of them after the thousand years reign expireth it is they who did reign who are encompassed But that cannot be said of Saints raised again For 1. then they would be longer on the earth than a thousand years 2. They would be interrupted in their reign this lasteth but a thousand years Therefore it is not such who reign 8. If it be of such it must either be before or after the day of Judgement neither of which can be as is cleared 2. Again others say that it is Martyrs rising again a thousand years before the general resurrection but enjoying a dominion in heaven not on earth as is Piscators opinion This cannot be For 1. It is against the scope as the former 2. This dominion is of all Saints then in being as we shall hear Therefore it is not peculiar to Martyrs 3. This dominion and these who reign here are interrupted in their dominion which can be said of none in heaven 4. It is shown before to be on earth 5. It would be also more than an thousand years reign before the generall resurrection or else they must be again suspended in it which is absurd 3. Neither can it be applied to Martyrs and Saints living under Antichrist and other persecuters who being dead are said to reign by their souls enjoying of Christ in glory as Paraeus and ordinarily Interpreters do apply it which is a truth that these Saints do reign even after their death But it cannot be applied to these who reign here 1. because that reign is in heaven this meaned here is on earth 2. That reigning of Saints departed is continuall in all times this is peculiar to these thousand years 3. That of Saints in heaven cannot be interrupted this may be 4. It agreeth to Saints in their most suffering condition even that of Gog and Magog for even then they overcome and reign so this is a peculiar good condition and contradistinguished from the Churches former hard straits and is interrupted as it is afterward vers 7. by that of Gog and Magog It must necessarily follow then that they are living Saints on earth and then in some more than an ordinary flourishing condition Concerning whom we are to enquire 1. If it be all Saints then living or some few only 2. What these contradistinguished one from another are who these Martyrs and who these others are 3. How they continue for a thousand years to reign if in their own persons or in their successors And we say 1. they are living Saints who never yet did see death not Martyrs formerly killed but who then shall be followers of the Martyrs faith and practice and keep themselves from pollutions such as are Chap. 14. called virgins who are here meaned For 1. it is on earth as is said 2. It is of all Saints then living thus contradistinguished from the rest of the dead world 3. It is not the same individual persons who live and reign all these thousand years but they in their successors The Church being one body dieth never even as the witnesses continued all the space of one thousand two hundred and sixty dayes and died and rose again in their successors so it is here one generation succeedeth to another Now if it were Martyrs restored to life Then 1. it would be peculiar to them which is here common to all 2. Then they would live still and be in new hazard by Satans loosing which is impossible for it is the same Saints that are encompassed by Gog and Magog who formerly did reign when Satan was bound Therefore it is living Saints continuing in a succession for many years They who in their life did reign suffering after death in their successors by Gog and Magog even as their predecessors who suffered in their life yet after death reign in their posterity The one expoundeth the other and sheweth that both the reigning of Martyrs and suffering of these Saints must be verified in their successors for all who live and reign are partakers of this resurrection but many living Saints who never died must either be partakers of it or they must be among the dead Therefore it is a spiritual resurrection to living Saints Again the Martyrs reign here would be then either alone or with others and none of these can be said without absurdity Therefore it is the living who are understood Add they must live and reign who did not so reign before Therefore it is
like Angels But 3. Will it not evidence Gods power and greatnesse and be a standing monument of that and will it not be some trophie of the full and finall abolition of death when the effects of it as to the creature are taken away which it is like would never have perished either by fire or water had not sin come in and unwillingly made it to be subject Therefore some way it is meet that it should also be fâ—ed The last observable thing in the great change of the world is that there was no mâ—re sea for understanding this we premit 1. that sea is not allegoriâ—ally or improperly to be understood for troubles and storms which then the world is to be free of though that be a truth But the sea here must be understood properly as the earth and heaven in the words before it being that sea which is a part of this universe 2. It would seem that to say that the sea were new also would not agree there being some pecullar thing said of the sea in its passing more than is said of the earth and heaven 3. Yet hardly can it be said that the fire of conflagration shall destroy all the element of water and so dry up the sea because there is now no use of it for it may be said 1. that there is no use of the earth either 2. That that conflagration purgeth the elements but annihilateth them not but bringeth them into their perfection as it doth all the world a great part whereof is the element of water We shall without insisting lay down thâ—ee wayes how we may take the words 1. There was no more sea because by that fire all the elements are melted and made to run together as it were in one lump and so there is all that was but not distinctly sea from earth but all together that world to come being a result of their melting and intermixing one with another when all of them are purified 2. But because the heavens and the earth are looked on still as distinct it will be hard to confound the water and the earth and heaven though it may be probable It is said that by sea is not meaned the element of pure water but that body of salt mixed waters separated from the earth and put in bounds by it self which differeth also from other waters and hath a moving fleeting nature as it is the sea usefull for commerce amongst men The sea thus understood say they is no more not that all waters are dried up but this sea is purified that it is no more sea having the properties uses and differences which now it hath from other waters and to this purpose do they make use of Gen. 1. where mention is made of waters before eveâ—â—here was a sea And so they make the taking away of sea not to be an annihilating of waters simply but the reducing of the sea to the originall nature if not to the place of the first waters so that it is not now sea as by that first appointment of God Gen. 1.9 and 10. it was 3. It may be understood thus the former heaven and earth were passed away and there was no more sea that is the change extended it self not only to heaven and earth but to the sea also even although folks would think it lesse probable that the sea should be altered with fire and as they went away yet not simply but the former heavens so here is to be understood the sea was no more that is the former sea but it was changed also And this we think the simplest meaning and may someway be reconciled with what went before and what is spoken of the sea here is the same which was spoken of the earth Chap. 20.11 only the change is more palpable on it for although it continue to be water yet it continueth not to be sea it not being of the substance and essence of water to be sea From this great change we may learn 1. not to fix too much on creatures which are passing but on God who is the same and changeth not Psal. 102. It is the Apostles advice 1 Cor. 7.27.29 c. Mortification is a good study for this world passeth away 2. It would presse us to holinesse seing such a triall and change will be 2 Pet. 3.11 what manner of persons ought we to be seing all these things must come to passe in all godly conversation waiting for that dissolving Assure your selves it will be and where will the sinners appear in that day It is much disputed by the Schoolmen how the Godly then living and these that are again raised are differenced from the wicked at that time and what pain this fire is to them And here ignorantly and superstitiously they conclude that it serveth in stead of purgatory to these that were living or shall be at that time But to leave curiosity this is sure 1. that the end of that fire is neither to pain nor to fire or purge the Elect it being impossible that fire materiall can take away sin except it be meritoriously and that cannot be though they did suffer for many suffer then and merite not but this is founded on the rotten grounds of self righteousnesse Beside this fire is not voluntary therefore according to their own principles cannot satisfie But the end of this is the changing of this visible world and the putting an end to time 2. It is like the change of the living Godly will not be by this fire 1. because if Paul were living he would be changed 1 Cor. 15. yet would he not likely suffer fire 2. Their change is done in the twinkling of an eye which cannot be by fire 3. It is not death for all shall not die but in place of death whereas certainly fire would infer dying it being a materiall fire 3. However we conceive the order of proceeding at the last Judgement yet it is like that the resurrection of the dead Elect and the changing of the living with their taking up to meet the Lord 1 Thess. 4. if not the finall sentence on all shall go before this fire the opening of the graves which must be before this fire and the seas giving up of her dead implyeth this the glorified condition therefore of the Elect being begun and the sentence having passed belike on the wicked also Christ thereby continuing last on the field as Conquerour and Victor before this fire the Elect are all without the reach thereof for all the Elect that are then living or formerly dead and glorified must be in one condition the bodies of the one being on the earth as the persons of the other are and seing it cannot be said of the glorified elect that they suffer fire or are to be purged so neither can it be said of the other LECTURE II. Vers. 2. And I Iohn saw the holy city new Ierusalem coming down from God out of heaven prepared as a bride adorned for