THe Lord hath discovered the first part of the consolation against the two first woes, to wit, a comfortable outgate which the Church should have from under them, and a reviving again of the Gospel after that: a type & confirmation whereof was Johns eating of the little book: but seing this is suspended untill the sounding of the seventh trumpet, and it might be a doubt, what became of the Church till then, or if there were any during the time of Antichrists prevailing. In this Chapter to vers. 15 the estate of the Church in reference to that time, is particularly described: wherein is shown, that even then there should be a Church provided for by God, and that there should be prophets and preachers of the Gospel, although both Pastors and People should be few and in a low estate outwardly.
That this doth relate unto the condition of the Church under Antichrist, and belongeth to that time as contemporary with the fifth and sixth trumpets, will appear. 1. This belongeth to the state of the Church immediatly preceeding the last wo, or seventh trumpet, by which Antichrists fall beginneth; and it doth describe the estate of the Church for the fourty two moneths immediatly before his fall: and therefore must necessarily contemporate with his dominion and height, which doth immediatly also for the same space of time preceed the seventh trumpet. 2. This part of the prophesie holdeth forth that trial of the Church, when her prophets prophesie in sackcloth and have war with the beast: which trial endeth with the beasts prevailing over them, and their rising again and being taken up to heaven; but that trial, in the continuance of it, a thousand two hundred and threescore dayes, is the same with the beasts dominion, Châp. 13 and closeth with his begun fall: and therefore must belong to the same time. 3. These times of fourty two months, one thousand two hundred threescore dayes, time, times, and half a time, &c. five times mentioned, chap. 11, 12, and 13 being of equal extent, must be understood to be contempotary one with another; for, that successively they should follow one another, cannot be thought, beside the agreeableness of the same matter and trace of the Church under all of them, and the common beginning & rise which all of them have: but it is certain, that fourty two moneths (chap. 11) relare to the Antichristian tyranny: therefore we must understand this giving of the outer Court to the Gentiles, and this prophesying for the like time, ver. 2, and 3 of the same also. 4. The measuring of the Temple and treading of the outer Court, do contemporare and belong to the same time; for, when the Temple is to be measured, the outer Court is cast out, & contra, the outer Court is left out, when the Temple is measured; and therefore seing the leaving out of the outer Court belongeth to the time of Antichrist, That part of the measuring of the Temple must contemporate with it also: for, the describing of the Church by comparing it to the Temple and to the outer Court, is not to distinguish the visible Church in respect of time successively; but to distinguish some in it at the same time from others, that should be really differenced before God, as the Temple and outer Court used to be in respect of the ceremonial differences that were between these two; beside, the scope formerly laid down, and other circumstances of the exposition being well considered, it will be found that the intention of the spirit is not to delineat the Christian Church from its beginning, but from this time of Antichrists rise, that contemporateth with the Prophets their prophesying in sackcloth.
The state of the Church then is two wayes set down, First, More generally in respect of the condition of the Church her self, ver. 1, 2. Secondly, More particularly in respert of her Prophets, unto ver. 14. That by putting these two together, it may be seen what posture she was to be in. Both these descriptions are set down with allusion to phrases in the Old Testament. The state of the Church in respect of her self, during that time, is again two wayes set out, 1. With reference to the true worshippers vers. 1. 2. With reference to false and hypocritical corrupted worshippers, vers. 2. That we may understand it, there is a threefold allusion in the words. The first, is to the description of the material Temple, where there were (as we may gather from 2 Chron. 4:9. and what goeth before) three several courts, the one called the most holy, into which the high Priest. only once a year entered. The second without that, was called the court of Priests. The third is called the great court, or court of the people, which was without all, and next to the city: unto this court the multitude of professing worshippers had accets at their solemn times: and this allusion holdeth forth, that as the inner court, being compared with the outter, was small: and as many had access to this, which were nor admitted to the former; so, during this time, the number of true worshippers shall be few, though the multitude of nominal professors shall be great, because the Lord will set apart some few to himself, and disown the rest, even as if under the Old Testament he had appointed the outter court to be divided from the inner, the greater part had been rejected, but the better part reserved, so shall it be in the Gospel-church at that time, some few like the Temple shall be ordered and set aside for himself, and the visible body of professors left out without any such special care, which leaving, or casting out, we conceive to be the same, as not to be sealed, and so taken notice of by God, Chap. 7. And this measuring will be found to belong to the same persons who aresealed.
The second allusion of measuring respecteth that vision, Ezek. 40, 41, &c. And it may signifie, 1. the Lords putting a difference amongst Professors of that time; and that Profession will not be sufficient to make men pass, but they must be tried and put to the touchstone: and that the Lord will do so. 2, It holdeth out the Lords setting apart of some for himself in opposition to others who are neglected; thus the land was to be measured, Ezek. 47:18. and for this cause Israel is often called the rod of Gods inheritance, Psal. 74:2. Jer. 10. 16, &c. as measured by to him, in opposition to all other Nations. 3. It signifieth a care and special oversight of the Lords in reference to these in the Temple beside others, as if he were building and preparing a house for them, even like a little Sanctuary to rest in during that time. Thus measuring of the Temple here is opposed to the casting out of the outter court to the Gentiles, which is not to be measured, or so taken notice of by the Lord; and this agreeth with that, Chap. 12:14. of providing a place for the woman (i. e. the Church) during the same time. And lastly, this measuring of the Temple, is opposed to the opening of it, Chap. 15. And opening of it there being to be understood of an enlarged estate of the Church, and bringing of the Gospel to open light, this here must fignifie a secret retired state of the Church wanting that splendor and visibility of Ordinances which it had before this time, and which after the seven trumpets founding it was to have.
A third allusion is unto Daniels prophesying of Antiochus his making desolate of the material Temple, Dan. 7:13. and so the meaning will be, That as the Church of the Jews and their Sanctuary was tread upon, during such a time under Antiochus; so shall the visible face of the Church be abused and overrun by Antichrists followers during his tyranny over the same. Yet still will the Lord preserve a remnant as in that former case.
Vers. 1. Now it will be easier more particularly to clear the words: wherein there is, 1. Something done. 2. Something said. And there was given unto me a reed like unto a rod. A reed is used in measuring, either to find out the quantity of a thing, or the regularity of a thing, or for the dividing and setting apart of it. It is given to John, not only to signifie the smalness of that number which should beset apart for God, (for as numbering importeth fewness, so measuring doth smallness) and the regularness of their worship beside all the rest of the world: but to shew, that the Church during this time was not to be reckoned by the multitude, but that the rule behoved to be applyed for discerning of it, and these who were furnished by a measuring reed should find it out and none other. That which is said, may be taken up in these three, 1. What he should measure. 2. What he should not measure. 3. Why? his direction what to do, is, Rise, and measure the Temple of God, and the altar, and them that worship therein. The Temple here, is that which we called the Court of Priests, where the altar stood; it is opposed to the outter Court in the following verse. These that worship therein, point out true worshippers, who rest not in the outter court with the multitude (to whom they are opposed, ver. 2.) but like Priests to God they worship him in the Temple where the altar is, signifying the continuance of the prescribed worship in opposition to the will-worship of others, particularly their continuing to make use of Christs sacrifice, which is signified by the altar which the multitude did not enquire for. These are to be set apart (after they are tried and found) for God himself. The second part of the direction, is, what should not be measured, and that is the court without the Temple, leave or cast it out, and, measure it not, faith he: by which is understood the visible face of the Christian Church, which in respect of external Professors is like unto the outter Court, during the Jewish service. This not measuring of it, implyeth a flighting and misregarding of it, and not setting it apart as the former, as the following words do clear. 3. The reason of this, is, for it is given to the Gentiles, and the holy city shal they tread under foot fourty and two moneths. Where, 1. the state of the outter Court is set down to be given to the Gentiles. 2. The height and continuance of their tyranny is expressed, the holy city shall they tread under foot fourty and two moneths. By the Law, Gentiles were inhibited the congregation and assembly of the people in this outter Court; so this giving to the Gentiles, must suppose a profaning of the visible Church, and corrupting and mixing of publick Ordinances and Worship, even as admission of Gentiles to the outter court would have been under the Law; for which Paul was complained of, Act. 21. By Gentiles is to be understood not properly Pagans, for they are not capable to possess the visible Church, and to partake its name: for, it continueth to be the outter Court even while it is given to them, and is tread on by them. Beside (as was hinted) the time of their treading of it, will fall under the time of Antichrists sitting in the Temple of God, and therefore it must be understood of his vassals and followers. They are called Gentiles in this respect, that although they seem to bear the name of Christians, and so did not destroy but possess the outter Court, and retain the name of the Christian Church; yet in respect of their defection from the purity of the Gospel, and of the superstitious and idolatrous worship propagated by them, they are rather to be accounted Gentiles than Christians; in which respect, their head Antichrist (Chap. 13.) is said to have a name of blasphemy, even as the Pagan heads had which went before him. This is further explained in the following expression, the holy city shall they tread under foot fourty and two moneths. What he called the outter Court formerly, here he calleth the holy city, to wit, the visible Christian Church, whereof Jerusalem (called the holy City for the Ordinances of God in it) was a type They shal tread upon it, that is, shall possess it, brooke the name of it, pollute it, marring the beauty of it, and that with an high hand as the Temple was polluted during Antiochus his tyranny.
Only, if any ask, why fourty and two months or three years and an half is pitched on rather than any other time, for all these troubles of the Church, the Prophets prophesying, Antichrists reign? &c. Answ. That time is pitched on with respect to former trials of the Church, and includeth this consolation. That as God limitted such and such enemies, and closed such troubles, so will he do this. Antichrist is compared with Antiochus, the Churches hiding to Elias fleeing while seven thousand were hid, See Jam. 5:17. The Prophets prophesying alludeth to Christs performing His Ministrie for three years and an half, His suffering and rising the third day; so it is with them, their suffering shall have an happy outgate also.
From which allusions we may gather, 1. That the Church during Antichrist shall be in a very mean outward condition. 2. That yet there shall be some pure Professors reserved by God. 3. That there should be a great multitude professing the name of Christians and claiming the tittle of the visible Church, yet exceeding grosse and superstitious in their worship. Lastly, That for all their confident asserting themselves to be the only true Church, yet even then should they indeed be disclaimed by God, and as the outer court, being possessed by Gentiles could not ground an interest in Him, so neither should an external profession and pretension to the visible Church be a ground of any real interest in Christ to these pretended Christians.
THe second part of the description of the Church followeth. John describeth the state of the Church at this time from her Ministers; and this is set down in three steps with the several circumstances. First, their prophesying, till. ver. 7. Secondly, Their death and killing, till ver. 11:3. Their restoring, from ver. 11. And as it is not to be supposed, that these same were the witnesses that were raised but others in their spirit and power (as is said of John Baptist, Mal. 4 with Luk. 1:17) preaching the same truth, and pursuing that same Antichrist; so was it not to be thought, that the same witnesses should live and prophesie all that time: but that there was, and should be a succession of them some after others, so that they should never be wanting altogether till their testimony were finished. The Churches state is especially set out by the state of her Ministers, because they are linked together, so that it ever appeareth in them how it is with her. If persecution be, they are first in it, if it be hard with them it is not well with her and contrarily.
The Prophets are particularly described, ver. 3. 1. By their special work, to witness and give testimony for Christ against the corruptions and usurpations of these times: so Ministers, are called Christs witnesses, Act. 1:7, 8 their work should be to be witnesses for mistaken truth, and against Antichrist. 2. Their number is set down, to wit two, a definit for an indefinit number.
They are said to be two, 1. because two witnesses are the least that confirm a Truth, but they are sufficient; so it importeth they shall not be many, yet sufficient to testifie against these evils fully. 2. Because of allusion in the words following, where something of three couple of famous witnesses is attributed to these two mentioned here; in allusion (I say) to Gods way of making use of two in all dangerous periods of the Church, to wit, Joshua and Zerubbabel, Moses and Aaron, Elias and Elisha, in respect to which three couple, the following description of the witnesses here is holden forth in the effects of their prophesying both to friends and enemies; to wit, 3. they are as Zerubbabel, and Joshua, two olive trees, Zach. 4:3. from whom droppeth the oyl to keep light and life in the two Candlesticks. that is, the Churches which are now few in number: and it is not by might nor by power, but by the spirit that they prevail. 2. If any will oppose them, fire proceedeth from them, as Elias destroyed the two fifties, 2 King. 1:10 so their enemies shall be destroyed as surely, and their word and threatnings shall take effect on them. 3. Their power is described by other effects, that as Elias by prayer prevailed to shut Hearen, that it rained not, and Moses and Aaron did turn waters into bloua, and wrought other wonders in plaguing of Egypt, so shall they have. But all this in a spiritnal sense (to denounce judgements which shall truely take effect) as appeareth by this that the city spiritually is called Sodom, so all is spiritually to be understood. They have the power of the keyes, Discipline and Doctrine, ready to be applyed when they find ground to revenge disobedience. And this is no less terrible than outward judgements are, that they preach freely and authoritatively, and that for many dayes; 1260 extending, according to thirty dayes in the month, to fourty two months. In a word, all the time of the Antichrists reign, God shall have a Church though she be little, and Ministers though they be few: so long as he usurpeth, so long shall they testifie; and though he may fight with them, yet till they have done what the Lord had commissionated them for, he shall not prevail. 4. They are described in their mourning weed or habit. They prophesie in sackcloth: when many idle bellies were well fed, and clothed richly, they were thus clothed; partly, to shew their outward, poor, contemptible and despicable condition in the world. There are not great rich men made use of for this service; partly, to shew how deniedly now under the cross they went about that imployment, in heaviness, mourning for that declining generation that they lived in. In a word, it sheweth their condition to be the cross, and their carriage and courage to be suitable to it.
If it be asked, why the same time is changed from dayes to months, and from months to years? Answ. 1. To shew it is numbred to a month, to a year, to a day; yea, to an hour, as it is Chap. 9 v. 15. 2. To shew, that their prophesying was a daily work and task. 3. To shew, that it was a work of the day, as treading under foot is a work of darkness, therefore counted by months which the Moon ordereth. 4. It is years, to shew it will be of a considerable continuance; it is dayes and months for encouragement that they may know these evil times shall have an end. 5. The alteration of months into days, will help to discern how many days are to be assigned to every month, for making up the total.
Lastly, It is marked, that it was given to them thus to do, ver. 3 which holdeth forth the special commission they had, and that not only to enter that station, but also to continue therein, implying with all assistance and success beyond what could be expected in the discharging of their testimony.
This power looketh especially to the Authority that God hath given them to denounce his judgements against Antichrists followers with the certainty of the event thereof, and that both temporal in due time to be fulfilled, but eternal alway according to that denounciation, Chap. 14:9, 10. As often as they will, is not to be understood as if they had it committed to them at their arbitrement to use the keyes (even extraordinary prophets did not work miracles and prophesie in foretelling of events at their pleasure, or by any habitual power, but when and where it pleased the Lord so to bring forth such effects) but it holdeth forth the supremacy and independency of their power as to men; they were in the exercise thereof no wayes subordinate to that beast, which the world admired; and it holdeth forth the respect and Court (to speak so) which they have with God, he will resuse them nothing, and make good all his word spoken by them, as he had done in the persons of Moses, Elias, and these alluded unto; for which cause, these expressions are especially used, Justus Jonas useth such an expression of Luthers effectualness in prayer, that quicquid voluit, potuit, which is upon the matter, agreeable with what is said here.
This prophesie of the witnesses, is foolishly applyed by Papists to Enoch and Elias, as if they were to come in person and prophesie against Antichrist, with a number of vain circumstances: it is enough to say of this, 1. There is no shaddow from the word of any such application to Enoch and Elias; and therefore more easily may be rejected than affirmed. 2. It no way contributeth to the scope, nor is consistent with what here is intended, which is to shew the low condition of the Churches visible estate in her ordinary Ministers. Nor, 3. can it stand with what is said of these two their glorified estate, and that both in body and soul, and of Enoch that he was translated never to taste of death, Heb. 11. it were strange to bring glorified persons from heaven to suffer, and to make them die most shamefully, whom yet the Scriptures execm absolutely from death: and although some persons have been brought to life whose souls were glorified, while their bodies were in the grave, yet where body and soul are both compleatly glorified, that can in no wayes be asserted, more than to be immortal as to the body, as well as the soul, and to be mortal, can stand together. There is another application no less strange, whereof Grotius is the author, of applying this to two Bishops of Jerusalem their testifying against Simon Magus. This is also destitute of reason, their being no evidence of the thing: beside John is here prophesying of an event to come, and that of great and universul concernment to all Tongues, Nations, &c. and that of Simon Magus, was past, and of no such consequence: beside the particular exposition of these witnesses killing and their being raised again visibly, will be enough to confute that opinion of it self. And the title of witnesses can no way be astricted to these two Bishops, supponing such to have been, for, there were still many moe testifying even against Simon Magus; and rather Paul and Peter should be by eminencie accounted witnesses against him, they living in his time, and encountering with him, yea, he being destroyed by the Ministry of Peter, if history be to be credited in this, and yet all the Lords witnesses, the Ministers, are represented by these two, and their estate described by theirs in opposition to the beasts followers, and all the rest of the world which rejoyced in their sufferings: it is a wonder how such an invention could be entertained by learned men, which to the most gross Papists is ridiculous.
If it be moved who these are, that the Lord acknowledgeth here for his prophets, or how any could be so accounted of then who had one common call with Antichrists followers? Answ. 1. They are certainly ordinary Ministers, continuing faithful witnesses against Antichrist, as the scope of the place, and the opposition cleareth: for which the Lord calleth them my witnesses: and although the difference of the call be not alway discernable to us, yet it is not impossible, but as there was distinct professors, and for a time (at least) particular Churches, so might there also be a distinct succession of Ministers; for this is certain, that the waldenses in Bohemia at Merindole, Pedmont, and other places, had their own distinct Ministess without dependence on the Church of Rome; and Sleidan and Thuan make mention of two of them who were sent to Luther at his first appearing. But, 2. although that were not clear, yet one, called by that ordination that was continued in popery, having the Lords seal put to it, by an inward sitting and disposing of him for that work, and blessing him in it, may be accounted the Lords Minister, as Baptism continued amongst them, was enough for initiating of one to be a visible Christian, and is abstracted from their corrupt practices, was enough with sound faith and a holy life to make a man to be accounted a true Christian, so was their ordination enough for the external part of a call; and a man having it, and being furnished with gifts and inward zeal to exercise them for Christ and not in a dependence on the Roman Antichristian Hierarchy, as such at least, not for promoving of their errors, but the edisication of soul it was enough to make a man to be accounted a Minister of Christ, and not of Antichrist, even as the Scribes and the Pharisees as such, and as following their corrupt traditions and opposing Christ, were no Church-officers, nor plants of the heavenly Fathers planting: yet, if sitting in Moses chair, and preaching his doctrine, they were to be accounted builders; so much more here are these, seing by their way there is a stated content between them & antichrist. The reason is, because antichrist, and the most of his worship are accidents that intrude on the Church, and the worship of Christ, he setteth himself in the Temple, and therefore his corruptions and additions being removed, the worship is not his but Christs, even as if wholly he were removed the Church and Temple would still be the Lords; for, Baptism is not antichristian, nor doth of it elf initiate any in his Church, but as men by their after carriage devote themselves to him, and take on his name or mark; and therefore when one disclaimeth what is antichristian, his Baptism is to be accounted the Lords ordinance; so ordination and appointment of some for the Ministry is the Lords Ordinance: the restriction of ordination to such persons exclusively, and the adding of many ceremonies with rules for them to teach but so and so, that is antichrists addition, and may be removed from the former, so that one may have been ordained by them and yet become a preacher of pure Doctrine, even as they might be baptized by them and yet become prosessors of it; and therefore no doubt many, in all that time, were called to the Ministry by the Lord through these wayes of theirs, who did prove faithful witnesses for Christ against Antichrist even unto death; they cannot therefore be accounted antichristian Ministers who do not own that hierarchy, but are to be accounted Ministers of Christ, for ordination simply doth not slow from Antichrist, but as it standeth in a subordination to him, and is a step of that Hierarchy, and not in a subordination to Christ: now these not being in subordination but to Christ, are to be accounted his. Indeed it may be in respect of the ordination it self not discernable for the time, whether such a person be a Minister of Christs, or Antichrists; and it may be for some space one may mistake his master and continue in Antichrists camp, not knowing what his commission leadeth him unto, yet when in effect it is discovered, and he made to take up his task and to walk according to it, and the Lord evidently sealing his call to him, he is then to be accounted a Minister of Christ, when all accessory dependence on Antichrist is cast off. We do therefore say, that it is not the ordination of that time simply that was sufficient to make one a Minister of Christ, but ordination going alongst with Christs call, and dispensed according to his allowance (though it may be the dispensers intended no such thing) and having an after carriage suitable to a Minister of Christ, and therefore it will not follow from this, that all that were so ordained, as to the outward ceremonies and manner, are to be accounted Ministers of Christ, except they have Christs call concurring and evidenced in their sitness for it, and conscientious dis harge of it; now, this being certain that for the most part in popery such were ordained whom the Lord never called to it, and who in their carriage never walked by his commission, or owned him as Master, Therefore are not these to be acknowledged as Ministers of his, but of Antichrist whose design they drive, and whose orders they obey; and therefore as on the one side, that ordination alone cannot constitute and evidence one to be a Minister of Christs if he walk not accordingly, so cannot their additions that are mixed in therewith prejudge the Ordinance it self, when in so far as it is from Christ it is owned, and when what in it is from Antichrist is disclaimed, even as it will not prove one of their members to be a true Christian that he is baptized, if his way be antichristian, yet where a Christian conversation, as to faith and manners, doth concur, it will be sufficient; and the additionals that are amongst them in the administration of Baptism, cannot in that case prejudge that Ordinance, So is it here.
If it be asked why they are not only called the two olive-trees (ver. 4.) but the two candlesticks also, which (Chap. 1:20.) are expounded to be the Churches and not Ministers? Answ. We conceive they are so to be understood here also; and it is done, not to confound Ministers and Churches, which in Chap. 1. are distinguished; but to shew the sibness that is between these two, and the likeness that is in their case; so that we may gather the implied case of the Church, from what is expressed of the Ministers, which is the scope here, to wit, that the Church should be few in number and low in her outward estare, as these two Prophets are: and they are two Candlesticks, to shew that proportionableness which is between the encreasing and decreasing of the number of Prosessors with the number of Ministers. By some this is taken to be an hebraism, as if it were to be rendered, these are the two olive trees, with or beside the two candlesticks, the copulative in the hebrew being sometimes to be so rendered. But the scope is clear, to wit, that under that type of two Prophets prophesying in sackcloth, is holden forth both the low condition of Ministers and Churches; and this sheweth the absurdity of both the former misapplications. And the Churches estate is rather described by her Ministers, than by her Professors, because in that time the continuance of truth is more discernable in the Preachers than in the Professors thereof, who may be very obseure in respect of any combined prosession; and because also the violence of Antichrist will be especially bent against Ministers, yet the Lords continuing of these two olive trees doth infer the being also of two Candlesticks whom they are to furnish with their oyl, and to give light unto. Hence Observe,
FRom the seventh Verse he proceedeth to discribe the Churches estate in the condition of her Ministers. The first step whereof, i. e. their prophefying in sackcloth, contemporary with the Gentiles treading the holy City under foot, is past: now follow other two steps further, 1. What was the low condition they were broght unto, and the beasts prevailing over these witnesses, killing and murthering them, to ver. 12. The last step is their Resurrection, and the making of them and their testimony and the state of the Church more glorious and visible than before.
Their low condition is set out, 1. in their death. 2. What went before it, v. 7, 8. And, 3. in what followed after in the enemies insulting, v. 9, 10. set forth in several circumstances.
The first circumstance, whereby this is set out, is the time of their killing, ver. 7. When they have finished their testimony, or were about to finish their testimony; for it is within the term of Antichrists height that this is done: what was called prophesying before is called their testimony here: because for that end they were to testifie and preach. It is called their testimony, to set out that peculiar task which God had given them as their work and errand that behoved to be done and ended, even as it is said of John, that he finished his course, Acts 13 and so Paul speaketh of himself. 2 Tim. 4. Thus was it with Christ, He preached about three years and an half (who was the true witness) and could not be impeded till his hour came, and his testimony and work given him was finished, Job. 17. More particularly, it will be found to be about the expiring of the fourty two moneths, which is one with the beasts coming to an height; for, as we shew before, these Prophets prophesying is contemporary with the beasts reign; their putting on sackcloth and mourning is occasioned by his rise, and so beginning together they go on in an equal length, and therefore must end together, that is, at the beasts begun fall, when they begin to put off their sackcloth. But the question thence riseth, 1. How can it be said, that their testimony is finished, and they are killed and reproached, when Ministers testifying is a continuing work? And, 2. how can it be said that the beast prevaileth more against the witnesses now at the beginning of his fall, than in the time of his reign? For answer,
Consider, That though now moe witnesses have appeared against Antichrist, whereby it cometh to pass that these two witnesses are about to finish their testimony, and as it were, to go off the stage; because God had now provided many for that task; yet the period of Antichrists absolute tyranny is not at a close, as we will find afterward. And the Lord wisely made his Church somewhat more visible before, that so this great act of his cruelty might be the more discernable, and that thereby marches might be the more clearly rid betwixt the period containing his hight and that which immediately followeth, Wherein is contained his decay and ruine.
Consider these two witnesses testimony may be said to be finished when the manner of their testifying is finished or changed. That is either, 1. when their number is encreased and God giveth moe witnesses; by bringing some others in their tour. Or, 2. When they then testifie more publickly and boldly who were before hid and scarcely discerned, (as the Church while she was in the wildernesse, now they appear and openly avow their Doctrine, and give a publick visible testimony. Or, 3 When their sackcloath is something altered; and that contempt and reproach that was upon honest Ministers is somewhat diminished, and they begin to get countenance, (it may be by some great persons or Princes) their testimony may be said to be finished, though not simply, yet in some respect, for, this testimony of theirs seemeth robe especially intended as a check against Antichrists reign, when all the world should be going after him: Now, after such a long time, the Ministers step out more publickly to cry down Antichrist; he is irritated and fighteth and warreth against them, and by his discerning them better now than before, he cometh at them with outward cruelty more. And God having guarded His own testimony, and made the world more sensible of these evils by their publick appearing and suffering, in His righteous judgement and deep wisdom He permitteth Antichrist to prevail, that this testimony may be sealed by suffering and bloud, in which the sufferers are overcomers, as it is, Chap. 12:11 and Christ getteth no lesse testimony and victory in that.
The second circumstance, is, the party by whom they are killed, it is the beast that ascendeth out of the bottomlesse pit, to wit, Antichrist or the Pope: compare this with Chap. 13, and 17, 18. It is a beast making war with the Saints there, and here, who will be found guilty of their bloud. First, He is called the beast; (as these in Dan. 7 and 8 are called) 1. For his power and greatnesse. 2. For his cruelty and inhumanity. Secondly, He is said to come from the bottomlesse pit, to wit, out of hell; So his Doctrine came from thence: Chap. 9, 1. he is called the angel of the bottomlesse pit, and cometh after the working of Satan whatever he pretended. Thirdly, He is said to be ascending, in the present time, 1. to shew his propinquity, that in its first steps he was beginning to work, 2 Thess. 2. 2. That he rose in sensibly and as it were by degrees till he was on his fear: and their is but one beast mentioned here, because these two, (Chap. 13) are indeed but one and the same.
The third circumstance is in the degree of this, in three expressions, to wit, make war, overcome and kill them. Quest. What? was he not making war against them before? Yes, his rage, hatred and perfection was alway during these fourty and two moneths. But, 1. It was not properly war; for, he had no considerable party to deal with, but some lurking hidden ones, he had all at will, treading under foot the holy City at his pleasure, vers. 2. Now, they are a publick party, and bide him some more contest. 2. His making havock of Orthodox Christians, was now more palpable, and his rage and violence at a greater height, having more fear, and more matter to work on. 3. This rage pursueth till death; yea, continueth after it, yet, it is not only to be restrained to bodily killing, but it may take in excommunications, banishments, forfeitoures, proscriptions, and all these wayes used to undo his opposits. In sum, it is here shown, that when Religion should get up its head, and Ministers begin boldly and openly to preach the Gospel, then he shall rage, and leave no mean of destruction unessayed, and shall in a great measure prevail to the outward marring of its liberty for a time and more especially, vent this his malice on the Ministers of it, and take away the lives of many, which clearly in Charles the fifth his time, in the wars of Germany, wars and massacres is of France, Martyrdoms and persecutions in England and Scotland after Religion sprang up first, may be said to be fulfilled. By all which, it evidently appeareth, 1, that after the fourty two moneths immediately neither cometh the Church to peace, nor Antichrist to ruine, he fighteth and in part prevailed then. 2. That this prophesie belongeth and relateth especially and particularly to that time, when Reformation began, and the Popes Kingdom took a turn.
Vers. 8. Two circumstances of their low condition are further added, 1. That after death they shall not be buried: which cometh from two grounds 1. from that beasts malice that was not content with the bodily death of Christs witnesses, but followed them with contempt, and exposed them to opprobrie even after death, it being common and ordinary in the persecutions of France, England, Germanie Helvetia &c.? to keep the bodies, especially of Ministers, unburied after their death long. So Zuinglius being killed by the Popish Cantons, was thus insulted over, and the Admiral of France and many others at the Massacre of Paris. Sometimes their bones were raised and burned after their buriall, as Bucers was in Queen Maries dayes. However, it holdeth forth cruelty, even after death, seeking to shame and rub reproach upon their very names and works, when they thought they had their will. 2. It proceedeth from Gods overruling proviidence, that will not have all memory of these witnesses testimonies buried; but though they be low, and as it were killed and unburied, yet He maketh their enemies insulting over them in their low condition, the orefeiting, imprisoning, banishing and keeping them under restraints, a mean to keep their testimonie alive. So that though the witnesses be despicable to them, and they think now that they are down, and shall never rise again; yet their is a testimony visible, and they are witnesses above the ground still; and things are not de sperate, but even these witnesses in their death, imprisonments, &c. witnesse and overcome.
The second circumstance in this Verse, is, the place where it shall be. It is in the street of the great City, spiritually called Sodom and Egypt: by this City is certainly understood Rome, yet so as it is not only meaned that Town, as it is within walls, but that Empire (urbs and orbis being at that time when this was wrirten almost equal) called the great City, Chap. 17. ult. that reigneth over the Kings of the earth, and the priviledges of this City spread as far as their government did: in which respect Paul calleth himself a Roman born, as being born of a City or Parants priviledged with that liberty. And it is observable when in this prophesie he speaketh of Rome, he doth it ever eminently, the great City, the great Whore, BABYLON THE GREAT, Chap. 17:5 and 18:2 and of no other he speaketh to, save of the new Jerusalem in opposition to it.
This great City is set out in three properties, which are spiritual, that is, mystically to be understood; So, 1 Corinth. 11, they all eat that spiritual food, &c. that is, something represented by these names, which is to be understood in a spirituall sense and not literally, but as she is called MYSTERIE, BABYLON, &c. Chap. 17:5 because their is a mysterious resemblance, so here she is called spiritually Sodom, that is, for luxury, pride, fulnesse of bread and spirituall uncleannesse, abominable, Ezek. 16:2. Egypt, that is, having and exercising a spirituall tyrannie over Gods people, and abounding in spirituall Idols, as, Egypt did in a more grosse way, for which Israel could not sacrifice among them. 3. It is said, that our Lord was crucified there; not literally, but spiritually as the word before cleareth, and as that word also doth clear that is, either not only was He crucified at Jerusalem, but also there, or it is spiritually Egypt, also spiritually our Lord was crucified there, which cannot agree to Jerusalem, neither to Egypt nor Sodom at that time literally taken: neither were it any mysterie, or spiritually to be understood of Jerusalem (which never getteth the name of the great City) literally. And it is rather designed by that paraphrase, where our Lord was crucified, than by Jerusalem, because mystically the true Church is still in this Book set out by that. This part of the description agreeth to Rome, 1. In that under its dominion, Christ was crucified, and by its Authority, to wit, by a President of theirs Pontius Pilate; for, He was delvered to the Gentile. 2. In respect; of His Members, Ordinances, &c. there He had been long persecuted and crucified in them and put to open shame, Heb. 6:6. In the street of this city, that is, publickly by their Authority, as malefactors used to be in the streets: this is not private murther, but open avowed persecution. See for this, Petrarcha, lib. Epist, sine titulo Epist. 16. who wrote three hundred years since.
This is amplified in the 9 and 10 vers. In the 9 vers. 1. In the delight that all men shall take in the low condition of these witnesses, they shall see them, that is, they shall with delight behold it and hear it, and will not be content to have them buried; and this is done by all kinds, their hatred is universal. 2. The time is not long; and this sad condition of the Prophets, and mirth of this world, will change. It is but three dayes and an half, with an allusion to Christs being under the power of death, and to keep a proportionablnesse to the three years and an half before, an indefinit time certainly, and cannot be three dayes; for, then all kindreds shall not have time to see them and so make merry. 2. It is not literally to be taken; for, they, are said to rise again, and their death must be such a death, as is consistent with that, and with the manner of their rising. 3. It is not three years for dayes: for, 1. no considerable application can be given that agreeth with it. That which interveeneth between Charles the fifth his thanking, and imprisoning the Elector of Saxon and Landgrave of Hessen; and, Mauritius Duke of Saxon his making him again to flee, and the peace which was concluded at Paussow with Ferdinand will instrict account be about five years and odds, to wit, from April 1547. to August 1552.
The third circumstance is vers. 10 their exceeding great mirth and jollity, which is aggreged from the reason of it, in the end of the vers.
all that dwell on the earth, that is, all carnall Professors of that antichristian Kingdom (for the earth here, is opposed to the true Church which is called Heaven) shall make such feasts and chearfulnesse, and use all signs of joy which men do in their greatest mirth and upon obtaining greatest victories. See Esther 9:18 after their delivery, and Nehem. 8:10. &c. These are the greatest tokens of mirth. Let us consider the victory which is the cause, These two Prophets that before tormented them, now they are rid of them and at ease. We shall enquire in the reasons of these, 1. Why faithfull Preachers are often a torment and torture to the men of the world, who neither can abide their consciences to be stirred, their faults touched, their designs marred, or lusts restrained? &c. such Moses and Aaron were to Pharaoh, the prophet to Jeroboam, Elias and Micajah to Ahab and Iezebel, John Baptist to Herod? &c. 2. Why a profane people will be so glad to be rid of honest Ministers, and yet well pleased with hirelings? Ahab could abide four hundred Prophets of Iezebel, but could not endure one Micajah that spoke the truth. The world is now swarming with the suppotters of Antichrist, who live delicately on the fat of the earth uncontrolled, yet two poor witnesses of Christ are unsufferable: And, 3. Why the Lord often upon the back of a begun rise of the Gospel will suffer an exceeding nipping storm to arise against it?
For the first, faithfull Ministers, especially in times of declining, may be said to torment the earth these fix wayes, 1. Their word and testimonie hath influence on the conscience, when it forcibly discovereth and reproveth the ill, which a hearer is guilty of: it is said (Acts 7:54) that Stephens free witnessing, cut the hearers that were guilty, to the heart, that is, when they cannot get leave to quench all challenges, and to sleep on, but these witnesses, by the power and evidence of the Word and Spirit, do condemn their deeds, and consequently themselves, That galleth them, and wanteth not influence upon profane consciences, though they stop it, as Stephens hearers did their ears.
It tormenteth their will and affection; that when they would sleep on and delight themselves in these wayes of their own, free preaching marreth their quietnesse, even as when Elias cometh to Ahab with this word, Hast thou killed and gotten possession? and so proceedeth in the threathing, 1 Kings 21 he goeth home sad and all the pleasure that he expected in his new garden evanished; so faith the same King of Micajab, that he hated him, because he never prophesied good to him, he was alway thorturing him as Elijah did, and as Moses and Aaron did to Pharaoh.
It tormenteth their corruptions and lighteth upon their Idols, by discovering and reproving them, and so stirrerh up their enimity, as John’s free preaching did to Herod and Herodias; they touch folks sores, and that tormenteth them, though it be tenderly done; yea, some good men, as Asa, (1 King. 16:10) have been tormented with this and could not abide it; and when enimity and envie are wakened, they have a cruell torment, as we may see in Haman at Mordecai. There is no greater torment to a malignant heart, swollen with enimity against the power of Godlinesse in the Godly, than to have a faithfull testimonie against it and this pain proceedeth not from any unskilfulnesse and untendernesse in the Minister, but from the desperatnesse of their corruption, which is like some grievous sore that cannot abide to be cleansed or purged by the most tender Physician.
It affecteth and tormenteth their credit and pride, when their Religion is called superstition, idolatry, and no Religion, they cannot away with that; to be called guilty of such and such crimes, men in nature and as such cannot digest it; and faithfull witnesses must tell them when they go to the left hand; yea, and to the right also, and lift up their voice for that end like a trumpet: hence the Pharisees say, they will bring this mans bloud upon our heads, Acts 4:5 and that tormenteth them, to call the Pope, Antichrist; and Rome, Babylon, must be pricking. This hath often made faithfull Ministers appear untolerable, when proud humours disdained to have them meddling with their actions, much lesse to condemn them,
Their testimonie affecteth the case and outward quietnesse of the world: for, men naturally love so much Religion as never putteth them to trouble, but where faithfull witnessing cometh, it will not be content with a form, but it casteth their old wayes, and bringeth in new (as they suppose) and that (ordinarily meeting with Satans opposition in this world, and mens corruption,) bringeth changes, contests, wars and judgements for abusing this Word, which judgement the witnesses threaten: in this sense Ahab calleth Elijah the troubler of Israel, King. 18:17. And the Apostles are said to turn the world upside down: and from this, many say it was a good world before, but since these Ministers arose, there is no peace: hence some places of the world; yea, some Pharisees have more outward peace with formall Ministers; yea, with Idolatrie than when Christ is preached; therefore Christ faith, He came not to send peace, but a sword: and thus the world thinketh if they were quit of some heady Ministers, all would be quiet. It is no marvell then that worldly men rage at this, and that it torment these who have their portition here only.
Men in darknesse have accesse to their private designs, but light crosseth their interest and so tormenteth them; for, the keeping of a good conscience, (which Ministers that are faithfull must presse) maketh folks inflexible to these crooked ends which the world cannot abide to have obstructed or crossed: thus the Prophet that testified against Jeroboam’s worship, crossed his intent, and so marred the securing of the Kingdom to him, as Jeroboam thought, and this made him hate that freedom: This may in part vexe all forts, but especially it is intolerable to great men who fret to be bounded either in reference to end or midles, and cannot abide to be reproved, which was in Asa’s case formerly hinted; we may see it also in the three Children, Dan. 3. It galleth the King that a pretext of conscience (as he thought) should impede their absolute obedience to him: Kings and great men think there is no living with such Ministers, they are pests and debauchers of the people, they wrong States, outward peace and all, keeping folks from their own mercies, so some men call temporall designs, and this troubleth them; especially, when no obligation whereby others are win to flatter them, and heal their wound slightly, will prevail with them to make them go alongst as others do; they are then accounted implacable, and but enemies to mens persons, when they oppose freely their crooked designs. Seing then by these Prophets they were so tormented, it is no wonder they make merry: For, 1. now they suppose that they have much more liberty, so that they may speak and do and not be presumptuously quarrelled therefore. 2. Their enimity is delighted, which is like a wasp that feedeth on sores, counting that the time which they desired; and though no good reason can be given for this, yet are they puffed up with it, as if they had obtained much. 3. They have now free way to their own designs: when John is away, none reproveth Herodias and Ahab stood some aw of Elias, and he might and would have gotten folks with him better, had he wanted Micajah, &c. Faithfull testifying against Popery, struck at many mens particulars. When John, Duke of Saxon, did ask Erasmus concerning Luthers Doctrine, he answered, first, merrily, he had committed two unpardonable faults, which by all means should have been abstained from, to wit, 1. that he touched the Popes crown. 2. the Monks bellies: this faithfull witnessing is like the Angel to Balaam, who would fain have been at the wages of unrighteousnesse and was tormented by his appearing to hinder him. The Apostle hinteth at this, that he and his Ministrie was despised by many that counted gain godlinesse, 1 Tim. 6 and would not suffer for the crosse of Christ, Galat. 6:12. This readily is a sore that tormenteth in all times. And here again, 3. further it may be asked, why the Lord suffereth His Ministers, and his Work (consequently in them), to be so soon trod upon, even when it is but beginning to peep out and appear; it seemeth that the Ministers and Professors of it, are then in a worse case than formerly? Or, what may be his ends, now to let the witnesses be trod upon, and all, as it were, to be cast in the hollow, even at the entry, so as in the event the Pope seemed to be more strengthned, and the Professors of Reformation to get a further dash than if Reformation had never been intended to be established? Answer, For these and such good reasons,
ANntichrist and his Kingdom are now very glad, supposing the witnesses to be quite overthrown never any more to appear in opposition to them; but that mirth lasteth not long, after three dayes and an half they are revived, and the publick face of affairs quite changed; for, God taketh this opportunity of the low estate of this Church to manifest His work, and bringeth the preaching of the Gospel and the prosperity of its Preachers to a more conspicuous visible condition, than they were into before, by giving these witnesses (supposed to be killed) a visible and glorious Resurrection: which is set out in these two steps, 1. Their reviving from the dead, vers. 11. 2. Their glorious condition after they are risen, vers. 12 and 13. Both which are set forth by severall circumstances going before, accompanying, and following after them.
By Resurrection here, we are not to understand literally the rising again and taking to Heaven of men once really dead; the frame of all the prophesie which is figurative, and the scope of this, will not admit that: but this Resurrection of the witnesses, and their glorious condition after it, is to be looked on as holding forth a more visible profession of the Gospel, with a greater number of Preachers following their footsteps, and taking up that same testimonie which these few oppressed ones under Antichrist did formerly bear witnesse unto. In this sense they are said to rise again, because their testimonie reviveth, men coming with that same Spirit and Power, as if these were again brought to the world, as is spoken of John the Baptists coming in the Spirit and power of Elias, Matth. 17:11, 12, 13. That thus it must be understood, appeareth, 1. This Resurrection is so conspicuous and evident that the enemies behold it, vers. 11, 12 which looketh liker a publick change of affairs than what particularly concerneth two persons, especiall considering (as was hinted before) that the low condition of the Church is described by the low condition of the witnesses; and therefore a change of the Churches estate to the better must be described by the raising up of these witnesses. 2. It is such an exaltation as worketh fear upon all the opposers. 3. It is accompanied with a great earth-quake, and the ruine of a considerable part of Antichrists dominions, vers. 13 which sheweth it must be such a change as proverb prejudiciall and destructive to that Kingdom. 4. It is a Resurrection and good condition, in opposition to their former death and low condition, But that consisted mainly in the bearing down of their Doctrine and Profession; this must be therefore in the vindicating of both. Lastly This change is that which followed and is expounded by the seventh trumpet, that the Kingdoms of this world are become our Lords, &c. which we will find to hold forth a more free and glorious manifestation of the Gospel, after the darknesse of Antichrist shall be over, and the Temple of God again be opened in Heaven, &c. all which do more particularly explain and prosecute what is generally summed up and begun here.
The first step of this change, is set forth in these circumstances, 1. In the time of it, after three dayes and an half, &c. a definit time for an indefinit, it is like, alluding to Christs lying in the grave, and signifieth this, that within a little time after Antichrists seeming to suppresse the Truth and the Preachers of it, God shall again wonderfully bring it and them to light, as it they were railed from the dead. 2. The mean and manner of their reviving is expressed, The Spirit of life from God entered into them. It is like, this alludeth to the Lords creating man at first when He breathed the breath of life in him, Gen. 2 and to the Lords reviving the dead state of Israel, Ezek. 37:4, &c. which sheweth, that however it looked impossible-like to men, yet was it not so in it self, because God, who at first made man, was to be the worker. And, 2. that the great mean effectuating it, was not humane might or power, but the Spirit of the Lord, which He hath to communicate to such instruments, and at such times as He shall find expedient for promoving of his work. 3. It is said, they stood upon their feet, and that so conspicuously that their enemies saw them: whereby the efficacie of the Spirit of life, and the reality and certainly of the effect following, is signified; so that instruments for promoving of the Gospel shall unexpectedly appear when the Lord shall powre out His Spirit, as if dead bones would stand up to resume their testimonie: which is in sum the same with that type, Ezek. 37. 4. The effect, is, great fear fell upon them which saw them: the world a little before was insulting to look upon them, now their rejoycing turneth to terror: for, the more powerfull, glorious and unexpected the restanration of these witnesses is, who formerly tormented them, the greater is their fear now, when their expectation of getting them suppressed faileth, and nill they, will they, this Gospel will come to light. The consequent of diminishing their greatnesse and interrupting their peace, proveth terrible to them.
Their glorious condition after their Resurrection, is further expressed, vers. 12, 13 in their circumstances, 1. Their is a call given them. 2. Their obedience, or the consequent following it. 3. Some effects are marked to accompany and follow their ascending. The call is severall waves set out, 1. It is from Heaven: to shew a divine warrand, and an extraordinary call of God, which the first Reformers after Popery should have. 2. It is called a voice, and a great voice, to signifie the distinctnesse and clearnesse of their warrand, and the weight it had on them for putting them to this duty, either by some externall Authority, provoking them to it, or (which is most probable) some extraordinary instinct and impulse of the Spirit constraining the Preachers and Professors of the Gospel now to a publick separation from Rome more than formerly was. 3. And they heard it: whereby is shown, that though God had given many commands of separating from Antichrist, and of coming out of Babel in the former ages; yet were they not heard nor understood, even by many Godly then living in that fellowship, and burdened with their superstitions, but now God giveth these revived witnesses at the beginning of Reformation to hear, and distinctly to understand his mind in this particular: and it doth imply also, that though many saw their practice, yet was not their call cleared to all, possibly alluding to that of Paul, Acts 9 where though many saw a glimpse of the light about him, yet he only heard the voice that spake to him. 4. The great thing in the call, is, the duty called for Come up litter, that is, to Heaven, as the words following do clear. That the term from which, is the antichristian Church and World, and the low condition that Christs Servants had by her means, is evident. The term to which, to wit, Heaven, we conceive is not properly to be understood of the glorious seat of the blessed, but of a glorious visible Church state upon earth (it being ordinary especially in this Book to set forth the visible Church under this name) and so the meaning is, they shall not continue in the former sackcloth-condition, but God shall erect a visible Church distinct from Antichrist, which shall be, as to the purity and beauty of Ordinances and to freedom from Antichrists tyrannie and persecution, in comparison of what formerly the Saints were obnoxious unto, like an ascending to Heaven. That thus it must be understood, beside what was said at the entry, appeareth, 1. It is a Heaven in opposition to the world formerly mentioned, which was that of Antichrist. 2. It is an happinesse, opposite to their former low estate: now when they are revived, they are not permitted to live within the precincts of Antichrists dominion, and under his tyrannie as before, but are called up from without his reach. 3. It is the same Heaven mentioned under the seventh trumpet, vers. 19 that is, where the Temple, Ark, and Covenant is; and their ascending is the opening of that Temple, &c. 4. It is such a Heaven as that (Chap. 12) that Satan is cast down from, as that the Man child is taken up into, vers. 5 and 8 and such an Heaven as the everlasting Gospel is preached into, Chap. 14:6 and that after the beasts begun ruine, but all these are to be understood of a visible Church-state. Therefore this must be so also, especially considering that these witnesses are called Stars, they are now fixed to shine in this Heaven of a visible Church-state, as put on a candlestick that they may give light to the world more than formerly they were in capacity to do.
Their obedience followeth, they asended up to Heaven, &c. meaning their taking on them that publick owning of the Gospel which they were called to, and the certainty of the effect, following the former call, such a condition followed indeed as they were called to, 2. The manner of their ascending was, in a cloud, that is, gloriously and safely, as the Lord is said to be clothed with a cloud: their glory and safety is by divine power; it is like with allusion to Christs ascension, Acts 1 both these Resurrections being by one Power. It is said also to be in a cloud, because though it were discernable to onlookers, yet was it mysterious and dark to them who could not discern, (though the many reproaches and imputations put upon the first Reformers,) the beauty of the work in their hind, and the glory of Gods dispensation to His Church in them. 3. It is marked that their enemies beheld them: they saw them dead, they saw them raised to their feet, and now they behold them ascending; which sheweth still a visible and remarkable change in the steps and progresse of His Church, and the reality and greatnesse of it, which could not be marred by their opposers though they beheld it; which certainly would provoke their enimity, and increase their envy the more. They are called their enemies, not for any particular wrong these witnesses had done to them, but, for the work in their hands; these witnesses should still have enemies retaining their enimity, yet were restrained from marring their exaltation, which sheweth that the reviving of the Gospel and down bringing of Antichrist will be by degrees. In short, these two verses say, that the Gospel shall again flourish, and the witnesses thereof shall be placed in a honourable condition suitable to their profession, in despight of all their opposers.
In the 13 vers. this glorious condition of the witnesses is set out by four glorious concomitants going alongst with it, or consequents following upon it, 1. And the same hour was there a great earthquake. By earth quake, Chap. 6:12 and vers. 17. of this same Chapter is understood great and sudden temporall mutations. By this we understand the great commotions which usually accompanie Reformation, whereby Kingdoms are put in an uproar, Satan and his instruments wakening up enimity against the Gospel, and the Lord powerfully carrying on his design, maketh the earth, as it were, to shake till He accomplish it. This did really fall out, (and it may well be thought to be the fulfilling of this prophesie) in Germanie, France, Holland, England, Scotland, &c. when at first the witnesses were brought to a visible Church-state separated from Rome.
The second effect following upon the former, is, a tenth part of the city fell. It hath no name here, and therefore must be understood to relate to that called the great city, vers. 8 that is, the city having dominion over the Kings of the earth, Chap. 17 vers. 18 that is, Rome, to be taken not strictly in respect of that particular Town, but more largely in respect of its Empire and Dominion, as was formerly said. It is said a tenth part of this Dominion falleth, because by this publick preaching of the Gospel, and the witnesses separating of themselves from her, a great and considerable part of that Dominion is diminished and brought down: or, as Chap. 14 by that expression Babylon is fallen, is fallen is set forth not the destruction of a City alone, but the ruine of Antichrists Kingdom; so here by the fall of a part of that City, we are to understand the begun ruine and destruction of that Kingdom, which was to accompanie the reviving of light in the world, as is said, and was actually fulfilled in the withdrawing of England, Scotland, Denmark, Sweden, and a great part of Germanie, France, Helvetia, Polland, Low Countries, &c. from their former dependence upon the beast.
The third effect following on this, is, a great number of men, even seven thousand men were slain: In the Original it is Names of men, pointing at some more eminent than others in this City: the meaning is, that as by the sudden ruine and fall of Cities, especially by earthquakes, many inhabitants usually are destroyed; so by this begun ruine of the Romish antichristian Dominion, many of her followers shall be destroyed, and that of the most eminent and renowned among them: which may be fulfilled, partly, in the overthrows and deface of Popish Armies, but especially the overturning of Abbayes, Monasteries, Cloisters, and religious Orders, whereby indeed a great part of that Dominion was eclipsed, and many of Babylons Citizens were cast out, and their habitations destroyed and brought to nought.
The fourth effect followeth, And the remnant were affrighted, and gave glory to the God of Heaven: which is not to be understood of a reall work of Repentance upon all the remnant of that Kingdom (for Chap. 16 even when the vials are powered forth, we find they repent not) but as at Christs crucifixion (Matth 27:54.) Gods hand was so discernable that it made many onlookers smite on their breasts, and acknowledge, something of God to be their; so this, sudden begun overturning of Antichrists Kingdom, and particularly the pulling down of Monasteries and Abbayes (formerly so sacred) shall be so remarkable, that many of that Kingdom shall at least in profession renounce fellowship with it, and others be made to acknowledge something more than humane in this businesse. The scope is, to shew the extrordinorinesse of Gods appearing, and the impression which it should have upon many formerly friends or Antichrists Kingdom.
This 14 vers. (The second wo is past, and behold, the third wo cometh quickly) is to be expounded as vers. 12. Chap. 9. By it the march of the seventh trumpet is cleared to be at the begun change of Religion in the world, and to shew that what formerly hath passed, doth belong unto the former trumpets, tending to that scope, that John and the people of God might be comforted against the lad things foretold by the fifth and sixth trumpets: therefore, that which formerly was under a type revealed to John, Chap. 10 is in this Chap. by word (for his greater confirmation) renewed and repeated.
Before we leave this part of the prophesie, it will be needfull to inquire, 1. If these 1260 dayes of the Gentiles treading under foot the outer court, and the Prophets prophesieing in sackcloath be expired? and if the killing of the witnesses be past? 2. How, or what way this prophesie is fulfilled? that so we may take occasion to consider this time more particularly, and compare the event in storie with this prophesie. In clearing of the first, we would not be understood as supposing all the triall of the Saints and Ministers to be past, or that, by analogie from these witnesses killing immediatly after the finishing of their testimonie, it might not be gathered that the work of God often suffereth great obstruction even after its begun rise, and that the saints and witnesses are most subject to great difficulties and straits, when the Gospel in their hands is even come to the birth, and bringing forth, as in the examples of Moses, Elius, Zerubbable and the Apostles may be seen: we grant, that by proportion, such doctrines may be raised from this prophesie; yet, if we will more seriously consider the particular event and time prophetically aimed at by the Spirit in this place, we will find that these dayes here intended, are expired, and that this killing of the witnesses is fulfilled, and so that the seventh trumpet hath founded, and our time is to be reckoned as under it: for making out whereof, we offer these considerations.
The sounding of the seventh trumpet, and closing of the second we, do immediately, or without long intervall, follow, the absolute and uncontroverted dominion of Antichrist, and his treading under foot the holy City fourty and two moneths; So that the controverting of Antichrists power, and diminishing of it, must necessarily infer the expiring of these fourty and two moneths, and the sounding of the seventh trumpet. Now, any acquaintance with the state of the Church during these 100 years past, in comparison of what it was before, will evidence Antichrists power to be in a great measure shaken, and his kingdom to be eclipsed, and that this cannot be called the time of his absolute and universal tyrannie and therefore must be subsequent to it.
It is clear, that this ruine of Antichrist, is not instantly brought to a height, but is perfected by seven vials, Chap. 16 whereof the seventh trumpet is a sum. Seing then the expiring of these 1260 dayes of his domineering, cannot be restricted to the time of his totall fall; because at the close of these dayes he maketh war against the witnesses and prevaileth, and not the whole City, but a tenth part thereof by their Resurrections falleth, and the seventh trumpet followeth whereby his ruine is accomplished: It will therefore follow; that we must reckon the fulfilling of this prophesie of the expiring of these dayes, and the raising of the witnesses from the begun decay and the ruine of Antichrists Kingdom by the vials: and it being certain, that the vials are already begun to be powred forth, and also certain, that these vials belong to the seventh trumpet, which goeth alongst with, or immediately followeth after the witnesses ascension, It must also follow, that this time falleth under the seventh trumpet, and so is beyond these former events, and supposeth them to be fulfilled.
Before we confirm it further, we would remove some-what objected against the fulfilling of this prophesie by some Learned and worthy men, (Mede and Roberts upon the place) endeavouring to prove this prophesie of the witnesses killing to be yet to be fulfilled, and so those 1260 dayes not to be expired.
The 1. Object. is This prophesie cannot be fulfilled so long as Antichrist continueth in such power, and ringeth with such freedom: Therefore the fulfilling of it is yet to be looked-for. Answ. This supponeth the fulfilling this prophesie to depend upon Antichrists compleat destruction, which being carried on by many degrees under the seventh trumpet, as is said, cannot be granted. And therefore we say, the fulfilling of this prophesie, and Antichrists absolute dominion, are not consistent; this is granted: but the fulfilling of it, and his begun ruine, though continuing to reign in part, may stand together, and must go together, as is said. Now it is granted by the same reverend Authors, that the ruine of Antichrist is begun, and, Therefore this prophesie must be fulfilled also. Otherwise we must say, that this begun ruine, and his height can consist together.
The ground of this their mistake proceedeth from this, that they make the vials, at least the first six, to be contemporary with the sixth trumpet, and not to be comprehended under the seventh. For clearing this therefore, beside what is said in the preface, Chap. 6 and afterward on the seventh trumpet and vials, whereby is held forth the successive dependence of the first vial upon the blowing of the seventh trumpet, We shall further adde,
A fourth reason to the former three. That act of killing the witnesses, is the very last part of the height of the reign of Antichrist; for, he reigneth during the 1260 dayes preceeding, which is the time of their prophesying in sackcloth, and insulteth and rejoyceth in a most eminent way when these witnesses are killed, Therefore cannot that be contemporary with any of the vials which do succed to Antichrists height, and successively carry on his ruine: seing therefore it is granted by all, that Antichrists ruine by the vials is begun, and it cannot be denied but Antichrists triumphing over the witnesses, is, as it were, the last part, and very Crisis of his uninterrupted tyrannie, and so inconsistent with his decaying Kingdom; It must therefore be esteemed to preceed the vials, and so to be fulfilled. And therefore this being the last act of the sixth trumpet wherein Antichrist is at his height; and seing the vials each after other carry on his ruine, it cannot be thought that any of them, much lesse the first six, can contemporate with it.
It may thus appear, If the vials expresse a different estate of the Church (to wit, its flourishing and Antichrists weakening,) from that which the fifth and sixth trumpet expresseth (to wit, Antichrists height, and the Churches low condition) Then they cannot contemporate together, but the one must be supposed to preceed the other; But this is true, that they hold forth different estates of the Church, as the exposition of them will clear, Therefore cannot fall in one time.
We may add, that by the same Learned Author the time of Antichrists full reign, and the Prophets prophesying in sackcloth, are demonstrated exactly to be contemporary, having one beginning and continuance: and the expiring of either them will prove the expiring of both, and infer the killing of the witnesses, which is immediately upon the back of both. Now, the time of Antichrists absolute dominion being expired, as is said, it must also follow, that the other two events in the prophesie, to wit, the Prophets prophesying in sackcloth, and their killing, must be fulfilled also.
Again if these 1260 dayes be accounted for so many years, and the beginning of them to contemporate with the opening of the seventh seal and first trumpet (as the same Learned Author doth assert) Then it will follow, that they must be ere now expired: for we have formerly cleared the first trumpet, and opening of the seventh seal to begin about the three hundred year or thereby, and therefore these dayes cannot be running (according to these principles) till now: yea, from that first Author, these things are clear, 1. That the witnesses prophesying, the womans flying, Antichrists reigning, and the treading of the outer Court by the Gentiles do contemporate, and that with the first six trumpets. 2. That the womans travelling, her bringing forth, and the listing of her childe to Heaven, Chap. 12 do contemporate with the first six seals 3. He maketh (Chap. 12) that taking up of the childe to Heaven to be fulfilled in Constantin’s reign and his admission to the Empire, as also that the womans flying and wildernesse-condition (which to him speaketh out a freedom of the Church to Religious exercises though abused by her so much defection and idolatry, as was in the people of Israels wildernesse-estate after their delivery from Egypt) doth take in the whole estate of the Church from the close of Heathenish persecution immediatelly till the seventh trumpet blow And seing both these will fall about the 300 or 310 year, It followeth that this prophesie in sackcloth must begin then also, and so cannot be continuing till now.
To be more particular in the application thereof, we think, that conceit or dream of the Papists expounding all so literally of an Antichrist who shall come of the Tribe of Dan, and that shall reign just three years and an half, sitting in Jerusalem, and building that Temple, and the two witnesses or Enoch and Elias. This dream invented by them to keep their Pope from being apprehended as the true Antichrist; this (I say) is not worth the insisting on to refute, as being so contrary to the frame of the prophesie past, and also of that which followeth concerning the beast, Chap. 13 for, certainly this trial being so long, as the great part of the Revelation is spent on it, and so many things to be done under it, it cannot be performed in so short a time.
In the application of it, we shall, 1. see what generall characters may be drawn from the Text for helping us to fix the time. 2. See how the application may be made out.
In the first we intend not to be peremptory, yet these things may be concluded concerning it, according to the grounds formerly laid, 1. It is clear that the end of these fourty and two moneths of the witnesses prophesying in sackcloth and Antichrists tyrannie, is discernable, being so clearly evidenced by the witnesses laying by their sackcloth, their death and glorious appearance again in a settled and secure condition. This certainly will fall in about the time that Religion was reformed, and the Popes tyrannie in a great part discovered and rejected. The fourty and two moneths then must be acknowledged immediately to preceed this time of Reformation. This also will be confirmed if we consider that the sounding of the seventh trumpet doth immediately succeed to that time, and that the vials which begin to be powred out upon the Kingdom of the beast, do immediately follow this his height, and begin the change; which doth also evidence, that this change must be reckoned from the begun fall of Antichrist; and so consequently his height and dominion during these fourty and two moneths must be antecedent to this.
Again, the same thing is clear from Chap. 12 for the Churches flying to the wilderness and continuing there for 1260 dayes, is the very same trial, having the same rise and close with the beasts dominion, and the Prophets prophesying in sackcloth: Now from vers. 6 and 14 (being compared with what goeth before) we will find, that immediately this flying of the Church to the wilderness is upon the back of the Heathenish persecution, and the Dragons waiting to devour her; and immediately she getteth civil Authority on her side. From which grounds we gather, 1. That the close of these fourty and two moneths of Antichrists absolute tyrannie will fall in Anno. 1559 or thereby, in which year by publick Authority in a Diet of the Empire at Ausburg the liberty of Reformation and Religion was established, and the free profession thereof without any prejudice to mens estates, or civil priviledges was enacted: for, though before that time Religion was practised in many places of the Empire, and other Kingdoms of the world; yet was there immediatly before that so great an eclipse in Germany, England, and other places, that we cannot reckon the witnesses to have ascended to Heaven before this. 2. Neither before this time was there publick Authority for the profession of Religion, but profession was a crime, mens liberty and priviledges were restrained by it, the Protestant Princes Comissioners were not admitted to the Councel of the Imperiall Chamber; which, after that this pacification was concluded by Eerdin and, was remeaded.
Again, it is most usuall to count the change of periods in the visible Church by the change of events in the Empire, and also to account these from its authoritative conclusions, as we will see in the close of the first period of, Heathenish persecution, and Satans casting from Heaven, reckoned Chap. 12 following. Beside it is not inconsiderable, that about this time Religion was again established in Eritan by Queen Elizabeths coming to the Crown, Queen Marie having begun her reign, Anno 1554 and continuing in it for five years and some odd moneths, died the same year. Also it was revived in Scotland the year before, as it was in France at the entry of Charles the ninth his reign, Anno 1560.
Object. 1. That this reckoning seemeth to begin the Kingdom of Antichrist too soon while the Church enjoyed great outward liberty and much purity also, And therefore it cannot be said, that she was tread upon, or did flee while she continued to be in so good a condition. Answ. This objection doth not arise from the Text, but from the seeming difference of the event in the application: and if it appear by the series of this prophesie, that the Church is no sooner delivered from Heathenish persecution, but she fleeth to the wildernesse, and hath wings given her for that end, There is no seeming reason can have weight against that. 2. In the Scripture, periods of time are counted from the main, or last part of them, as when it is said to Abraham, Gen. 15:13 four hundred years thy children shall be strangers in a land that is not theirs, and shall be afflicted four hundred years; yet being compared with other Scriptures, we will find that the continuance of the children of Israel in Egypt was not so long; beside, that for a time while Joseph 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 & 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 proceed 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 or 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 Exod. 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 or 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, & 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.
If we look Bellarmine in that preface ad libros de pontif and sundry others of their writers, we will find them very near draw a series of opposers of this usurped Authority of the Popes. It is true sometimes grosser faults are imputed to these Waldenses and Pauperes de Lugduno out of hatred, than they were guilty of; yet if we will consider Bernards writings against them, Sermon 65 and 66 in Canticæ and Epist. 240 it is evident that no manifest grosse crime is imputed to these (beside their opposing the errors of the Church of Rome) but such as they were calumniate with by the ignorance or iniquity of these times, as the great Historician Thuanus doth vindicate them. 3. If we will look particularly to the Church-storie, we will almost ever find some visible party stand against the Church of Rome: for, the Eastern Greek Churches did never fully submit till the second Councel of Nice, (which was Anno 786 according to some, or, 789 according to others) Neither was that submission full without all contradiction, nor of long continuance; for, Bellarmine, in the preface formerly cited, reckoneth their secession or schism, as he calleth it, to have begun about the 800 year, and to have continued long after. In the year 1439 the Greek Churches being affrighted of the Turk, sent Embassadours to treat with the Pope and these in the West for supplie; and these to obtain it, condescended to some articles different from their Churches, as the acknowledging of the Pop’s supremacie, the doctrine of Purgatory and procession of the holy Ghost, and the practice of unleavened Bread, for which they were Excommunicated by their own Churches, while the Councel of Basil sate: About the year 1170. The Waldenses or Pauperes de Lugduno began, (before that close of the Greek Churches with the Pope) as Bellarmine, ibid. citeth out of Reinerius. The occasion was this, one Waldus being stricken with fear by the suddain death of one walking in company with him, was put more seriously to seek God, and make for dying; whereby he came to discover the vanity of Poperie, as the badges of antichristianity, and so to drink in the sincere way of Faith in Christ: these who followed him, though exceedingly persecuted, yet continued in the Alpes, and other mountanous places and in Province, at Merindol and the parts about it, from the year 1200 till the year 1545. These, after hearing of Luthers preaching and doctrine, sent two of their Ministers to him, with whom generally in their Doctrine they agreed. These continue also to this day in the valleys of Piedmont, Angrongue, &c. under the Duke of Savoy. After him followed the Albigenses in France, Anno 1190 according to some, who did both in their disputes and sufferings confirm that the Pope of Rome was the Antichrist, & that Rome was Babylon, and also sometimes by armes did defend themselves, as in the memorable seige of Tholouse, where God wonderfully protected many of them against great violence. After them arose John Wicklif, an Englishman, Anno 1370. (Bellarmine calleth it 1390 he revived the Doctrine of the Waldenses and Albigenses; and it took such rooting in many places, especially in Bohem, Hungary, Germanie, &c. that they came to have great Armies in the fields; and after that John Husse and Jerome of Prague, who came to the Councel of Constance, upon the Emperour Sigismound his safe conduct, were contrary there unto burnt; they brought great Armies to the fields under the command of Zisca, he would have had fourty thousand men under him; he defeated the Pope, Emperour, and other Popish Princes in eleven severall battels, although he had lost both his eyes: they continued also strong after him under one Procopius Magnus, and were called Thaborites. At the Councel of Basil they had granted unto them the Scripture in their own language, Priests Marriage, and communion in both Elements, &c.
All Bohemia were divided in three forts, one acknowledging the Pope fully, another seeking Reformation in some points of Doctrine, the third accounted him Antichrist. They continued till after Luthers dayes, who wrote to them to confirm them, as Sleidan recordeth, lib. 3. pag. 34 neither was their former courage daunted till division fell first in among their own Ministers of the new and old City of Prague, and afterward among the Souldiers.
Lastly, Although we could deduce no such thing by storie, yet being here asserted to be during that time, we are to believe that it was truth, even as there were seven thousand during Jezebels persecution who had not bowed their knee to Baal, who yet possibly might be unknown to others, as to Elias, till the Lord revealed it to him in the generall, without shewing their names or where they dwelt.
It remaineth that we should make some application of the witnesses killing and their Resurrection afterward, which according to the former grounds falleth immediately before the year 1558 in which time we will find these things to fall out.
Anno 1546. Began that war between the Emperour and the Duke of Saxon, Landgrave of Hessen, and other Protestants in Germanie: the year thereafter the Duke is defeated and taken prisoner; the Landgrave is shut up in prison, the whole face of affairs is changed, Protestant Magistrates exauctorated, many hundreds of Ministers banished, and others put in prison, if they did not receive the interim, which with a safe conscience they could not do: so that the face of affairs was very sad, the Protestants were made a prey, their Castles demolished, a great and incredible number of Cannons, and other Armes taken from them, and they, and prisoners with them, sent out through severall corners of Europe, as trophees of the Popes absolute victorie & subduing of Lutheranism: whereupon great insulting followed through the Popish world. At this time also persecution was at a great height in France, in the Netherlands under the Duke of Alba, and in England, during the reign of Queen Marie which began in the year 1554. It is marked by some (to wit, by Alstedius, Chrontestium) that from the year 1540 and some years after there were 900000. Christians massacred for the cause of Religion, so that the Professors of the Gospel had not suffered more than they did immediately before that year 1560 having standing Laws in all Kingdoms against them, forefeitours, proscriptions, banishments, death, &c. exercised for the destroying of them, and they as infamous made incapable of all priviledges and dignities. We may add, that about the same time, Anno 1545 fell out the great massacre of the poor waldenses, in Provence in France, the burning of Merindol and other Cities where they lived, and the totall destroying of their Countrie by the Lord Opeds means: which, though it had been often formerly assayed, yet till tins time could they never get it effectuated. Beside, at this time also was the persecution by the Duke of Savoy in the vallies of Piedmont: considering therefore the great and universall persecution rising at one time and with such successe; considering also the persons upon whom it especially seased, being either these called Waldenses or Albigenses, who being the stock of these who witnessed against Antichrist in much suffering and sackcloth whiles there were no other, may well be accounted eminently the Witnesses; considering also that this persecution seased especially upon Ministers, who by their office are witnesses, the heat of it was against them; Bohem, being of these Albigenses, lost two hundred it alone, so that none were admitted to stay, but such as by receiving that interim gave submission; considering also the time that this is trysted in, being immediately at the height and turn of Antichrists absolute tyrannie; and considering the great insolencie and joy expressed by the Popish world with many indignities and reproaches against the poor witnesses of Jesus Christ, which were evidenced by their solemnities and the reproaches that in write were put on all that were called Protestants, and many other wayes, as story holdeth it out: And lastly, considering the great, universal and unexpected reviving that the work of God had, and the happy condition that His Ministers attained immediatly after these overthrowes and that insulting; partly, by the change which Mauritius, Duke of Saxon, made in Germany, with the edicts and statutes that followed thereupon, as was formerly hinted; partly, by Queen Marie of England her death, and other means trysted by God together almost at the same time throughout the Churches: I say, upon these considerations, it is not unsuitable to apply this killing of the witnesses to these persecutions: and their rising again and ascension, to the happy citate which the Church was immediatly advanced to after that, and hath been since in some measure continued in, which, though it be not every way so glorious and prosperous as to be absolutely free, yet being compared with the former state thereof, may well be said to be in Heaven in respect of it, and we may warrantably conceive, that such extraordinary events trysted together would not be passed by the holy Ghost, and are not for no purpose timed so in this prophesie. Hence Observe,
Neither the sufferings of the Godly, nor the joy and insulting of the wicked are perpetual, but both have an end, and that speedily. Three dayes and an half is here the term of the wickeds joy; it is not worth the having. 2. The joy of the wicked doth ever end in more shame and confusion to them, and the low condition of the Godly hath ever the more glorious outgate to them. 3. Oftentimes the wicked are surprised when they look least for it, and God taketh opportunity from the lowest condition of His people to work their deliverance and to get Himself glory in the doing of it. 4. When God hath any singular thing to do, He will not only singularly fit persons for it, but extraordinarily or eminently call them, as it were, with a voice from Heaven to it. 5. When God mindeth the promoving of the Gospel, no enimity or opposition of enemies can mar it, though they be onlookers upon it. 6. There will be great odds between the successe and respect that Ministers will get at one time, and at another: these Preachers who were formerly in contempt, are now in credit, this floweth not from the efficacie of mens gifts, nor dexterity in mannaging things, but from the Lords call, designing some for suffering at one time, and others or possibly the same for the active promoving of His work at another.
HAving made mention of the Waldenses from the testimonie of two Authors, it may be not impertinent to insert a little word more concerning them! partly, because the Books may not be at hand to every one, and partly because some Jesuits, and particularly Gretserus in his preface to Reinerius, imputeth (though injustly) to Illyricus, that he had mutilated this Author in his edition of him: and he doth also impute many absurdities to them which we will not own, and therefore cannot claim them as witnesses: he denieth also, that these who were persecuted at Merindol, and the places beside were of that stock, we may therefore lay down more largely what the forecited Authors say, whose testimonies they cannot refuse. That Gretserus, in the fourth Tome of the Libliotheca Patrum, doth insert severall Writers their writings against the Waldenses; to this purpose, as he faith, That the latter Hereticks may be confuted not only from new disputes, but from old writings, (and if there were not a likenesse between their tenets and ours, this end by this could not be expected) amongst these are Reinerius, who, as he writeth himself, Chap. 3 was often upon the inquisition of these Hereticks, Petrus de Pilichdorf, Lucas Tudensis and some other writings, and catalogues of their errors, without the names of the Authors. In the 4. Chap. Reinerius hath these words that were formerly cited, so that it may be a wonder how they could be charged with heresie and so persecuted as they were. Again, Chap. 5. He draweth their errors to three heads, 1. De blasphemiis, quibus blasphemant Romanam Ecclesiam. 2. In their errors concerning the Sacraments and Saints. 3. Notat detestationes quibus omnes honestas & approbatas Ecclesiæ consuetudines detestantur. A tast of all may be given shortly, 1. They say the Church of Rome is not the true Church, but Ecclesia malignantium; and that it began to decline in Sylvesters time, when poison was powred in the Church; they say that they were the Church, because they followed the Doctrine of Christ, of the Gospel and Apostles, both in word and deed; that the Roman Church is the whore in the Revelation, and these who are in her almost none of them keepeth the Doctrine of the Gospel; that they care not for the Pope and his statutes, but accounteth him the head of all errors; that none ought in the Church offices to be above another, or (as the next catalogue hath it) that Pope or Bishop had no dignity above the Priest by the Word. For the second sort of errors, they overturn all Sacraments: First, they say that the additionals profit not, the exorcisms and benedictions they reject: but never rejected the Sacrament it self. 2. The Sacrament of the Eucharist is denied by them, because trans-substantiatio non fit in manu indigne conficientis, sed in ore digne sumentis; they reject the 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, agni 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, faith 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, Leonistæ: 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 Vere and Certe 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 persecure 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 attrib iteth out of old Authors (particularly one Perpinianus, who was an inquisitor in them) these tenets, 1. That the Church of Rome was the Babylonish whose; 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 Revelation; that the fire of Purgatorie, worshipping of Saints, Purgatory sacrifices for the dead, and such like, were inventions of the devil: to these, faith 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, faith he, these in England, who are called Turitans, are answerable: he doth also shew how when Casseanus Alenius 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 gresse things imputed to them; whereupon enquiry was made in their lives, that the King might be certified of the truth thereof, which he compriseth in this sum, That these who were 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 Land-lords 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, faith 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 Dectrine of Luther. This was sent to King Francis, who having given it to the Cardinal Sadolet to be examined, the said Cardinal returned this report to the King, that he ingenuously confessed that what was imputed to them beside these things, was meerly done to make them odious without any just ground, as he by his enquirie had certainly found; and that though there were shortly somethings set down in it, and other things more sharply against the Pope and Prelates, yet could he not advice to any rigid course against them: he faith also that the former Commissioners desired a hearing, and that they should not be accounted Hereticks before it was disputed and they convinced; and, faith he, though for a time this sisted the persecution, yet by the hatred of Cardinal Turnou and others, and by a forged calumnie that the Waldenses had gathered 16000 men together, and were intending commotions, they procured letters from the King to proceed in the intended persecution, which Minerius Lord of Pedar (as this Author calleth him, whom Sleidan called Oped) did cruelly execute in the most hainous and abominable manner that hath been heard of; which afterward the said King exceedingly repented of, leaving it in his last commands to his son Henrie to enquire in that cruelty; which in part was done, especially on a Monk who had invented new torments for them: and although, faith he, some by the prevalencie of some Courtiers, especially the Guisians, were keeped from condign punishment before men, yet were visibly pursued by God, as this Author doth observe, pag. 122. From which we may gather, 1. the conformity betwixt their Doctrine and the truth which we do now professe. 2. How maliciously slanders are invented by Papists against these who maintain the truth, and how little weight is to be laid on their testimony in that respect. 3. That this opinion of the Churches begun defection in the days of Constantine is no new thing. 4. The horrible cruelty and unreasonablenesse of the popish persecutions against these innocents that are so well testified of, which can be no other thing, but the cruelty of the beast here mentioned.
THe Lord having cleared and confirmed his people in reference to the fifth and sixth trumpets, He now proceedeth to the blowing of the seventh, which bringeth the last great wo: for understanding of it, there are two things to be observed.
That it dependeth upon and immediately succeedeth unto the second wo, so that where the second wo hath its accomplishment, there this third taketh its beginning. Now, the second wo, haveing its end at the earth-quakes shaking of some of the Romish Dominion, the same hour when the witnesses are taken up to heaven immediately after Antichrists absolute domineering, this wo cometh quickly upon the back of that, vers. 13, 14 and so must contemporate with the breaking: forth of Reformation and its establishment in the Empire; we conceive therefore Antichrists height to be the march between these two trumpets, the sixth leaving him in his last act of supremacy at the very turn, and the seventh carrying on his ruine; for, these events of the witnesses ascending to heaven, a part of Romes falling, and this seventh trumpet, are not linked together as successive one to another, but as contemporary one with another, the same hour, there being an hint given of that under the sixth trumpet; which is carried on and perfected by the seventh, to shew where the march is to be fixed. Beside, the height of Antichrist and ruine, being woes of a distinct and contrary nature, it is not like that any considerable part of both should be comprehended under one trumpet which containeth but one wo: and therefore it is certain, that his dominion belongeth to the sixth, and his ruine to the seventh: we think therefore it is safest to begin the seventh at the beginning of his ruine, especially considering that by this trumpet cometh the newes of the Kingdoms of the earth their becoming the Lords which consideration doth also confirm what formerly we laid down of the vials their being contemporary with the seventh trumpet, and none of them with the sixth.
We would observe the sibnesse and identity of this trumpet with the seven vials, Chap. 15 and 16 So that (as we conceive) these seven vials do more particularly in several steps declare the same events which are more generally here comprehended, which will be clear by considering, 1. The nature and titles of both: this seventh trumpet is called a wo and the last wo: these seven vials are called plagues, and the last plagues of God; which is, upon the matter, the same with the last wo. 2. They have one object and earand, and effects common to both, to wit, the executing of Gods vengeance upon Antichrist and the Kingdom of the beast, the destroying of them that formerly destroyed the earth, and the bringing Religion to light from under Antichristian darknesse. 3. The rise will be found to be at one time, the seventh trumpet beginneth immediately after Antichrists begun ruine, as is said; and (Chap. 16) we will find the first vial to be powred on these that have the mark of the beast, whose Kingdom is not yet fully overturned untill the sixth; and therefore must be in strength when the first beginneth Beside, Chap. 15:2 they succeed immediately unto the victory of the sealed number, Chap. 7 and there is, upon the matter, the same song as is here: whereof see more, Chap. 6 preface. 4. By comparing this with Chap. 15 which is as a preface to the seven vials, it will appear they are exceeding parallel, yet one and the same, as the exposition of particulars going through all the parts will manifest: which ground being laid, will be of great use to understand, 1. this seventh trumpet, 2. the prophesie of these seven vials: And, 3. the interveening prophesie, Chap. 12, 13, 14 by which the principall typicall prophesies, expressed in sevens, are interrupted: which is again made up by the vials which are to be knit in the series to this seventh trumpet, the Lord here giving a little hint of the coming events, by way of preface, and opening the Temple, vers. 19 which formerly was shut: and what followeth upon that? Chap. 15:6 out of the Temple, thus opened, come seven Angels having the seven last plagues, which are the particular instruments of this last wo, expressed generally under the terms of lightnings, thunderings, earthquaks, in this Chapter. We may adde, that the whole prophesies of this Book, and so that of the seven viols, is comprehended in that Book which the Lion of the tribe of Judah opened, Chap 5. And seing, Chap. 10 the finishing of the mystery of God is applyed to the seventh trumpet, these vials then must contemporate with, and belong unto that trumpet, seing the event that is applied to it, is, Chap. 16, 17, and 18 particulary described, and to be fulfilled by them; and if they belong not to this trumpet, it could not be said that the event fulfilled by them, to wit, the avenging of Gods people on the Antichrist and the whore and their destruction, were also fulfilled by it.
A special weight of the whole series laid down, doth lye in the confirmation of this, to wit, that the seventh trumpet and the seventh vials do contemporate and belong to the same times and events: we therefore further adde, that we must either say that this trumpet doth contemporate only with the seventh vial, or with all the vials, or at least with some few of them and not with all; But neither the first nor the last, can be said: not the first, to wit, that the seventh trumpet and the seventh vial only do contemporate; because if so, then the six first vials immediately preceeding, behoved to contemporate with the sixth trumpets or these which preceed the seventh; But that cannot be, 1. Because the six first trumpets and the seventh are different prophesies, six of them continuing the height of the Churches enemies, and her low condition, and the seventh contrarily; and all the seven vials continue matter of one kind, to wit, the Churches rising condition, and her enemies down bringing: they cannot therefore be said to contemporate with prophesies of diverse natures. 2. If the first six vials should belong to the sixth trumpet and contemporate with it, Then it will follow, that the Churches lowest condition and most flourishing condition did belong to one prophesie; yea, to one step of one prophesie, to wit one trumpet: and on the contrary, that the heighest and lowest condition of the Churches enemies, to wit, Antichrist, did belong to one period; yea, to one step of the same period of the Churches condition: for, it is clear, that the Church is never lower than under the sixth trumpet, as the exposition of it doth clear, and what preceedeth in this Chapter doth confirm, and enemies were never higher, treading all under foot: on the contrary, during the first six vials, the Church beginneth to flourish, the plagues are powred out upon his kingdom and seat, and himself taken and cast in the take by the sixth vial; But this is absurd, that such contrary events, as Antichrists height and ruine, should belong to one period; yea, to the sixth part of one period; and the like can be shewed in no other step of this prophesie wherein two such contrary events are comprehended, either amongst the seals, trumpets or vials, They cannot then be comprehended under the sixth trumpet; they must therefore all belong to the seventh. 3. These vials, as they contain matter of one kind, so are they one principall prophesie; and therefore they are no more to be divided, so as to contemporate some with the seventh trumpet and others with the sixth, than we ought to divide the trumpets to contemporate some of them with the seventh seal and others with the seals preceeding, considering that the spirit keepeth the same form in expressing this principall prophesie by seven vials, as in the former by seven seals and seven trumpets. 4. This doth confirm it also, that the contemporating of the first six vials with the sixth trumpet, would certainly lengthen it to an exceeding disproportionablenesse; for, Antichrists height and dominion; take up a long time; these six vials also take in a long continuance: it is safer therefore to contemporate all the vials with the seventh trumpet, and so their beginning being at one time as well as the close, their duration must be the same also. 5. This seventh trumpet bloweth immediately on the back of the second wo (which is the matter of the sixth trumpet) Now, the six first vials cannot belong to the second wo: for, its called a wo, because of the hurt and prejudice that cometh by it to the Church. Now, these six vials that destroy Antichrist, contain a great and unspeakable benefit to the Church, and are plagues in respect of the judgement that cometh on Antichrist by them, neither could well the seventh trumpet be called the third wo, as bringing a wo with it to Antichrist and his kingdom, if so be the six first vials did preceed it (for they destroy him) they must therefore begin together.
The great reason that maketh some presse for the contemporating of the first six vials with the sixt trumpet, is, that thereby they may bear out the seventh trumpet to be yet fully to come: and so (although the vials be begun there may be the freer accesse to divine concerning supposed strange events of that trumpet; but from what is formerly said (in the preceeding Lecture) and what further may be said, Chap. 20 it appeareth that the seventh trumpet is blown already, which doth confirm the Synchronism laid down.
There are two main objections here, 1. That the seventh trumpet supponeth an absolute freedom from Antichrist and all enemies, because of these expressions The Lord omnipotent reigneth, the kingdoms of the earth are become the Lords, &c. which cannot be verified during the first six vials; in the last whereof, Antichrist is high by his frogs, conveening Kings and Nations against the Church, &c. Therefore this seventh trumpet must contemporate with the seventh vial only, Answ. This argument doth proceed from the misunderstanding of the meaning of this Text; for, this doth not shew events preceeding the blowing of this trumpet, or what case the Church and world shall be in when it shall blow; but by anticipation, these phrases do expresse what was to follow upon the blowing thereof, and what a wonderfull change might be expected by it: and this agreeth with the manner used in all the other types of this prophesie whereby the Churches estate is painted out according as by the effects typified it was to be. It doth therefore rather infer the contrary, thus, If by the sounding of the seventh trumpet, Nations become the Lords, &c. Then the seventh trumpet doth not follow Antichrists finall overthrow, but is to carry it on, because by it Nations are to be gained from him; But the first is true from the words: Therefore it is not to be posterior to his finall overthrow, but is immediately to follow that time when all Nations worship him. See further, Chap 6. Lect. 1.
The second objection, is, that before the seventh trumpet blow, the beasts Kingdom is said to be shaken with a considerable ruine; which say, some must belong to the vials, some where of therefore must contemporate with the sixth trumpet. Answ. What we have said in the exposition will abundantly clear this: in a word, the sixth trumpet hinteth the turn which the seventh doth consummate; and it sheweth, that immediately upon the back of the witnesses killing, there succeeded a glorious face of a Church in comparison of what was; which being compared with the application formerly given, will bear out this, that the Lord turned Antichrists highest fury against his Church and witnesses to be the occasion and mean of furthering his own ruine, and bringing of His Church to some footing; which we acknowledge to belong to the sixth trumpet, and maketh way for the opening of the Temple in heaven which was before shut, out of which the Angels with the seven vials do proceed: which sheweth that there is some shaking of Antichrists kingdom antecedent to the vials, (as well as to the seventh trumpet) even as much as belongeth to the sixth trumpet, for, the first of them supponeth a visible Church-state, and some victory over Antichrist to be begun. From all which, the contemporating of this seventh trumpet with these seven vials, doth the more evidently appear: which we have insisted the larglier upon, because it is a main pillar that supporteth the series laid down, Chap. 6 and doth make the connexion clear here, although we professedly spoke of it before.
To come particularly to the words then: the sum and scope of these following Verses, is, by anticipation, to give a little view what the vials expresse more fully from Antichrists begun ruine to its close: and this is brought in here for the confirmation and consolation of Gods people, that before he insist in the particular explicatory prophesie of the Churches trials from the beast in the Chapters following, they may have a hint of the happy outgate following it, and it doth lay open a full view of the Churches militant condition to her close, before he again begin to deduce it from its beginning.
This happy outgate is three wayes expressed, 1. by a heavenly proclamation of good news, vers. 15. 2. by an excellent song of thanksgiving, vers. 16, 17, 18. 3. by a type or vision, vers. 19. All which are but generally hinted, without mentioning any particular, because that is reserved to be done by the prophesie of the vials. The general proclamation, is, There were great voices in heaven, saying. The kingdoms of this world are become the Lords, and his Christs, and he shall reign for ever: where we have to consider, 1. the news. 2. whence they come. The news have two branches, one is concerning the present happy change, The kingdoms are become the Lords; and the other is concerning the continuance thereof, He shall reign for ever.
By Kingdoms of this world, we understand not all Kingdoms, but some or many; called Kingdoms, in opposition to persons or families, o parts of Nations. Now, the body of Kingdoms and Nations are brought in, as is expresly said, Chap. 15:4 parallel to this, All Nations shall come and worship before thee. They are called kingdoms of this world, to shew, that such Nations as formerly did not acknowledge God should now submit to him. The scope is to shew the increase of the Gospel after Antichrists begun ruine, in opposition to the former paucity that was in the true Church.
They are said to become the Lords and His Christs, in opposition to what formerly they were; they were His by creation, but were hot of his Church, nor did not acknowledge his Christ as head, but owned another master; now they become the Lords by speciall acknowledging of Him, and they become his Christs by the profession of faith in him alone. In a word, this their becoming His now, is to be a pure Church to Him, such as no Nation formerly were, and as once the Jews were His in a peculiar manner. Beside, this is expounded, Chap. 15:4. All Nations shall come and worship before Him, by giving their profelled subjection to him. It is said He shall reign for ever; this is not only to shew the perpetuity and eternity of Christs Kingdom in it self, as it is expressed, Dan. 2. That of His Kingdom there shall be no end: for, eyes under Antichrists height of tyrannie this was true, our Lord Jesus had a Kingdom then; but this reigning relateth to his visible continuing of a Kingdom in the world, such as he seemed not to have immediatly before this, as may be gathered from vers. 17. In a word, Christ hath now taken on Him to have a visible Kingdom in the world, and that shall continue without such an universal eclipse by Antichrist or any other, to the end.
These news are proclaimed by great voices from Heaven: which may be understood either properly of the joy in Heaven & praise which God getteth there for the conversion of one sinner, much more for the conversion of Nations, or, (which especially we rest in) figuratively of the visible Church which is just now constituted, and the witnesses set therein; they before this spoke silently, now, with confidence and boldnesse they cry and praise: the rather we conceive this to be the voice of the witnesses and faithfull Ministers, because in the Song following we find only mention made of the Elders, and yet it is not like that the Ministers or beasts were silent, who (Chap. 4 and 5) use in their thanksgiving to go before the Elders: this therefore is like to be from them, it being one of the delight somest messages of the Ministers of the Gospel (Isa. 52:7) to say unto Sion, thy God reigneth. 2. The event of this trumpet is set forth in the thanksgiving Song of the four and twenty Elders: where, 1. their posture is set down; next, their praise. By Elders (as on Chap. 4 was shown) are represented the Believers, who now also having got to seats again and a visible profession (which was not heard of during Antichrists reign and the Temples measuring, and the womans being in the wildernesse) they do also publickly acknowledge this mercy and praise for it, and, by falling down before Him, acknowledging their having that settled condition from Him; and that humility and reverence is no lesse requisit for praise in a prosperous condition, than it is for prayer under adversity. The subject of this Song, pointeth at two particulars in the event of this trumpet, 1. Gods taking to himself a Kingdom for his peoples good. 2. His pleading against his enemies and executing justice upon them.
In the first, vers. 17 they begin with Gods title, Lord God Almighty, which art, and wast, and art to come: it was spoken of before, and is here applyed, to shew, 1. that God rightly taken-up is the ground of praise for deliverances, as well as the ground of Faith and Prayer under straits. And, 2. to shew a suitablnesse in Gods work to Himself, this being a proof that He was indeed God Almighty, &c. And, 3. this sheweth the right way of thanksgiving, which is to be led, in by the consideration of Gods works, to have right impressions of his own excellencie, and also suitable expressions of these. This word, We give Thee thanks, implyeth not only the duty of a people for spirituall mercies; But, 1. it supponeth an excellencie in the work. 2. A majestic in the Worker. 3. An acknowledgement of his Hand and Grace in the performing of it. 4. A reckoning of themselves obliged to Him for it. 5. A heartinesse and chearfulnesse in the expression of this.
The first ground of their praise, is, because thou hast taken to Thee Thy great Power, and hast reigned: which doth imply, 1. that in the time of Antichrists full domineering, the Lord seemed not to reign, having had his Power obscured by that tyrannie. 2. That the Lords having a Church in the world, especially in any flourishing condition, is the great evidence of his Power and Government in the world, and a notable effect thereof; and that it ought to be exceeding refreshfull to Gods people when he exerciseth His Power for having of a Church in the dayes wherein they live, that they may see him glorified in the flourishing of His Ordinances.
The second part of their praise relateth to the work of Justice against enemies, vers. 18. This work of Justice is five wayes amplified and set forth, 1. In the nature and height of it, and thy wrath is come. God sometimes seemeth to oversee wrongs, but he hath a time of calling to a reckoning, when wrath will not be delayed, as is threatened by the Angel, Chap. 10. 2. It is amplified in respect of these on whom it came, and the Nations were angry: the world was in tops with Christs Church, having hatred against His people; even then seasonably God trysteth the vengeance, and that not on particular persons only, but on Nations. 3. The greatnesse of this work is set forth by the low condition of these that were to be delivered, they are called dead, as being appointed to death, and so accounted amongst the me not the world, which looketh to the reviving of the Prophets formerly spoken of, and to that Resurrection of the Professors, Chap. 20 as impossible and improbable, it being no lesse Power to bring the Church through that desperate-like condition the was under, than to raise the dead. The last two amplifications of this judgement are the universality and equity of it. Its universality is expressed, in that it is called the time of judgment wherein small and great shall be called to a reckoning. It is said, the time is come, to shew Gods appointing of times and periods even before they come, and that every event is beautifull in its season, and ought to be welcomed by Gods people in his time. The equity and justice of his proceeding is two wayes expressed. 1. His keeping promise to his own, That thou shouldest give reward to thy Servants the Prophets, and to the Saims, and to them that fear thy name small and great. This recompense of Grace, is Called a reward. 1. Because God hath Knit it to His promise and tied himself by Grace to the performing of it. 2. Because he accounteth himself bound by the right He hath given them to it. 3. Because he alloweth it in liew of the former suffering and addictions which they lay under: the Prophets are first named to be recompensed, because both their work & suffering is greatest: Then all His Saints follow, even small and great, there are none who endeavour faithfully to keep their garments clean, how mean soever their parts be and obscure their place be, that shall misse of the recompense when Gods time of rewarding cometh, and this looketh particularly to the suffering Prophets, formerly mentioned, vers. 4, 5, &c. who are now vindicated, when God maketh it appear these is a reward for the righteous, and a God that judgeth in the earth, as, Psal. 58 and it is this judgement which principally is related unto. 2. It is expressed in the equity of his proceeding toward his enemies, they destroyed, or corrupted, the earth: here God meeteth them in their own measure: which is particularly marked in the powring out of the vials, Chap. 16:5, 6. This work of Justice doth not principally relate to the last judgement, as the scope doth clear; but to the Lords vindicating his people from Antichrists tyrannie, thus expressed for the reasons given, Chap. 6 where his vengeance on the heathenish persecuters is set down, In sum, it is as if they had said, We thank Thee for this dispensation whereby thy wrath is manifested upon Antichrist, and Thy goodnesse to Thy people; and as Moses sang to the praise of God, Exod. 15, after the delivery from Egypt, so now do we for Thy deliverance from spirituall Egypt, vers. 8 on which consideration (Chap. 15) their Song; is called the Song of Moses, and of the Lamb also: which doth confirm the co-incidencie of this trumpet: with these vials.
The third way whereby this event is expressed, is, by signs, vers. 19 pointing at the same scope, to wit, the spreading of Reformation, increase of knowledge, and wrath against enemies. The first is expressed in two, one of them being the effect of the other, 1. And the Temple of God was opened in Heaven: there is no Temple properly in Heaven, Chap. 21, 22, but here is meaned the visible Church: the allusion is to the manner under the Old Testament in times of universal corruption and defection, such as that of Abaz was, (to whom in severall things Antichrist may well be paralleled). then the Temple was shut and the Ark was not seen. Again, in the time of Reformation, such as the dayes of Hezekiah were, the first step was the opening of the Temple, 2 Chron. 29:3 and the people had again accesse to the publick service: so here in Antichrists time, the Temple is shut, the service of God is dishaunted, and in Gods secret way the Temple is measured by for a few, and the testimonie is sealed up to the Disciples: now, the dayes after the witnesses reviving shall be as the dayes of Hezekiah, the Temple shall be opened and there shall be a publick, pure profession of the Gospel. The second expression, is, And there was seen in His Temple the Ark of His testament: the Ark was in the most holy, and the seeing of it, importeth a greater increase of Knowledge. We may consider it two wayes which will agree in one, either, 1. as it was typicall of Christ, so it signifieth that Jesus Christ who under Popery was obscured by superstitions, multitude of Mediators, merit of works, &c. and was scarce discernable to people, now not only is the Temple door opened, but, as it is, Isa. 25:6 the vail is drawn by, and Christ Jesus the true Ark becometh discernable and visible in the efficacy of his Offices: Or, we may consider the Ark as it included the Law, therefore it is here called the Ark of his Testament, so it implieth, that the Word of God formerly vailed to the people, so as they durst not read, it not have it in their own tongue, Now by this reformation it is become familiar to them, they hear it in their own language, may read it in their Family, carry it about with them. The vengeance of God against enemies is set forth in these words, and there were lightnings, voices, thunderings, and an earthquake, and great hail; expressions that are used, Chap. 6. When the great temporall judgement of God against heathenish persecuters is consummated; it is also mentioned, Chap. 16. We take this to be the generall hint of what the seven vials afterwards expresse, as is said: for, Chap. 15:5, 6 immediately after the opening of the Temple, the seven Angels with the vials come forth, as being formerly kept up, now they appear.
By this similitude of opening the Temple, this is set forth, that as in the Jewish times during their greatest: defections, there was still some Temple and Church, and at the time of Reformation there was no new Temple built, nor new Circumcision instituted nor Priests appointed, but corruptions were removed, and the Temple and Priests put again to their own proper use and duty; so, during the defection of Antichrist, there should still be a Church, Temple, Ordinances, and Ministers; and that the bringing of the Gospel again to publick in the world after that, should not be by erecting a new Church and new Ordinances or appointing new Officers, but should be by the purging away of the former corruptions and applying of the Ordinances and Officers to their own former use: for it is the same Temple after Reformation which was before, but now it is opened; the woman. (Chap. 12) is the same under persecution, while she is in the wildernesse during the 1260 dayes, that she was before her fleeing, and continueth to be the same after her return from the wildernesse; only that which by Antichrists additions was vailed and corrupted, now by their removall becometh more visible and pure. Upon this ground it is that the reviving again of Religion is commonly called Reformation, not as bringing in any thing new, but as purging what formerly was corrupted. Upon this ground Baptism continueth to be Baptism though transmitted through them, and a Ministery continueth to be a Ministery, except we say there were no Ordinances and Ministers before the time of Reformation; and so no Church, which is expresly contrary to the scope and letter of this and the following Chapters. From this also it appeareth, there needeth no new constitution of a Church that is brought from Popery, such as might be called for from heathens who are not Christians, but the purging away the drosse of Antichristianism, and the practicall adhering to the purity and power of the Gospel, even as there was great odds amongst the Jews in the recovering of them from their grossest defection, and the admission of Pagans unto the Church.
Neither can it be inferred from this, either that then the Church of Rome was, and so is now a true Church, or that we have our ordination from it, and are beholden to Antichrist for that. This first is much urged by Papists in this dilemma, Either the Church of Rome was the true Church, and so there ought not to have been a separation from it; or she was not the true Church, and so there was none for many years, except she be acknowledged for such. To this we answer, 1. by distinguishing the Church from Antichrist and his worship brought into the Church, and added to the Ordinances thereof for obscuring the worship of Christ. There is a true Church that is the subject, that is not denied, on which Antichrist usurpeth, and as an extrinsick accident setteth himself down in that Temple, yet is the Temple and Church now different from his additions, as the Temple of the Jews was from the corruptions that were accidentally brought in upon it in the times of corruption. Thus, the word of God, sacraments, Prayer, Ordination, &c. are continued, which are as the materiall worship of God, and, as such, are not Antichristian. The adding of traditions to that word, putting of falle glosses on it, corrupting of the Sacraments by superstitious and Idolatrous additions, praying to Saints and Images, erecting an Antichristian Hierarchie in the place of ordination, and these who should be Officers in Christs house, and many such like things, These are Antichristian indeed, and may, as we see, be Separated from the former. Again, 2. we may distinguish Professors, who are either such as receive the compleat worship of the Popish Church, receiving indeed the Scriptures, but with such traditions and glosses, as do, upon the matter, make the commands of God of none effect, that pray; but to Angels, Saints, Images, &c. that use Sacraments, but withall their superstitious and idolatrous additions, and so in all other things. Or, they are such who close with the materials (to say so) that are abused in Popery, and do abandon all these destructive additions, that is, who acknowledge the truth of the Gospel, and the way of free Grace, and hate their merit of works, Satisfactions, pennances, &c. who receive the Sacraments, but abominate their Transubstantiation, Masse, and all that dependeth on these that pray to the true God in the Name of Jesus Christ, and abhorre their Idolatries, &c. so in other things. Now, in the application we say, 1. That if we consider the Popish Church in the large extent thereof properly; and its worshippers or members that without choice drink in their Doctrine complexly as it is holden out by them, and worship according to these principles; in that sense, the Popish Church is no Church of Christ, but is truely Antichristian; and these two cannot stand together, to be Antichrists church and Christs Spouse at one time: but if we consider the Church materially, as distinguished from these additions of Antichrist, in her Ministers and members, concurring in the faith of the true Doctrine, and in practice and Worship accordingly hating and abominating these superstitions, and Idolatrous corruptions and inventions; we say, that was the true Church of Christ, which did not receive these, but keeped the former principles materially both in faith and practice: and therefore it will follow only on the former objection, that that Church on which Popery obtruded it self, and which yet did abhorre it, that was the true Church; which we grant: but that as distinctly considered as pure from their Antichristian inventions, at least so far as Antichristian. Now, from the Church which retained the foundation, and did adhere to the Doctrine and Worship that is in the Word, we did never separate, nor from those that continued so; but did separate from the Antichristian church that did obscure and corrupt these, and would neither amend them themselves, nor suffer others to do so: and this separation is necessary, and called for by that command, Come out of her, my people, Chap. 18 and without this there had been no communion kept with that which was the true Church of God, who although for a time she did live in that Babylonish captivity, was yet never of that communion: and both these, to wit, that there were ever some such who kept the foundation, and did reject the Popish inventions, and that they in so far joyned not with them, and so had not fellowship with Antichrist and his works of darknesse, but did reprove them, we suppose is clear from what is already laid. Neither ought the Papists to think this strange, that we apply such distinctions to the Church under the true Antichrist, considering that they use the same in reference to the time of their forged Antichrist, who, say they, shall overrun the Church, and by Idolatries and violence cover the face thereof; yet shall there be a true Church who shall not be locally separated from Him and His followers, but in respect of their adhering to the former purity: and so by them the question where the true Church during that time is to be, is answered, thus, It is under Antichrist, but not of that defection; His Church is the company of these that shall not decline from their former purity; the true Church are the few here and there that shall retain it. And thus generally they expound the woman fleeing, Chap. 12. (which to them also belongeth to that time) to be no locall mutation of the Church, but a decay of her compicuousnesse and beauty, by the defection of the great part, and the overspreading of Antichristrianisme; and the Remists do illustrate it thus, that as now in England the Church may be said to be sled in respect of what it was, and the publick face of things; yet, as there are in it many, true professors who are not of that Church, but adhere to the Romish; So, say they, will it be in Antichrists time; and may not now that same be more rationally said of the true Church even in these times and places where Popery hath covered the publick face of all.
The second objection may be cleared also from what is said, That we have not our Ministrie and Ordination from Antichrist, more than we have the Word and Sacraments from him, although through their hands the Lord did conveigh them to us; but we have these from the Lord, whose Ordinances they are, and to whom we are obliged for purging them from antichristian corruptions, and transmitting them pure to us, which Antichrist would never have done. Neither can it be thought strange that we should have Ordination and ordinances transmitted to us through Antichrists reign, considering that there were such, even in his time. Now, we must either deny that any such were during that long time, which is absurd and contrary the scope here: or, we must say, that it is more impossible for us to continue Ordination and Ordinances in a distinct separate way from Antichrist, (as we through Gods goodnesse have them now,) and not to be obliged to him for them, or not to have them derived from him, Than it was to the Ministers and Church that lived while he was in his height. For, if we say that their Ordination and Ordinances were antichristian, then shall we have no Christian Church; if we say they were Christian, though sometimes coming through impure hands, because they separated what was Antichristian from them; so that may be said here also & so it is. We therefore apply these distinctions here, & say, that we may consider our ordination materially, in it self, or complexly in respect of its additionals, and the former Church in respect of the multitude who declined, the few that keeped their garments, & were not antichristian. It we consider ordination & ordinances materially, so we have them from the true Church and Prophets that were during Antichrists reign, & our Church succeedeth them: and although it descend by the Church under Antichrist, yet is not antichristian, more than she was antichristian, as is said. Again, if we consider ordination complexly, in which sense only it is antichristian, so we have not ordination derived to us from her, because we have none such at all. It is not enough to make ordination and ordinances antichristian, that they be so, or by such transmitted, as the former instance of the Church in that time, and what is formerly said doth clear, but that they be transmitted as such complexly: Now, these are not a such transmitted to us, Therefore cannot be called antichristian.
Beside this, we may draw some conclusions from this Song, the first whereof is this, That a National Church is not only not inconsistent with the flourishing estate of the Gospel in the world, but is concomitant with it; yea, is a manifest proof of it, and a great ground of rejoycing to Gods people and of praise to Him. For clearing and confirming whereof, we may consider, 1. That by Nations and Kingdoms here, is meaned the generality and body of such Kingdoms and Nations. 2. That by being the Lords here, is meaned a speciall Church-state and relation: which two being made out, it will consequently appear that what we call a Nationall Church (which is the combination of a Nation as one unto God) doth well suit the time of Antichrists fall, and of the Gospels flourishing.
The first, to wit, that by Kingdoms here, or Nations, Chap. 15:4 are not to be understood some few of a Kingdom or Nation, but the generality and body of them, may appear 1. From the scope, which clearly is this, to set out the largenesse of the extent of the flourishing of the Gospel, or the inlargement or wonderfull extent of the Church after Antichrists begun ruine. If it were but some few, there would be no such ground of praise, nor no such difference from what was before, even then, some of Nations and Kingdoms were the Lords.
Kingdoms, becoming His, is to be understood as the like phrases used of Cities and Families, their becoming His; but that doth import, not only some of such a Family or City, but the whole or generality of them, as instances will clear. See what is said of Lydda and Saron, Acts. 9:35 which certainly is more than can be said of other Cities, where yet He might have many: therefore it must be so here. 3. These Kingdoms become his as once the Kingdom & Nation of the Jews were his in a peculiar manner; for, this seemeth to relate to the Lords manner of calling the Jewish Nation; and as they were his, so shall these Nations be his, seing no other so clear parallel can be given of expounding here a Kingdom becoming the Lords; so lsrael is called his Nation, Isa. 51:4. It is true, this will not hold in typicall and ceremoniall things, but in things common, and essentiall to a Nationall Church, it will, as we may conclude the relation of a particular person to God now, by paralleling it with the particular relation between God and one of the Jews, though, it could not be extended to what is typicall and ceremoniall in that respect. 4. The opposition maketh it clear, Nations now become the Lords as formerly they were Antichrists, that is, they give now the profession of purity by a publick acknowledgement as formerly they gave it to the beast; now they reject him and take Christ in his room, but the first was done nationally. 5. Nations become now the Lords as they were not his before; for, thus the opposition is to be understood also, but, that was in respect of the complex body the generality of them; and if now the phrase be, such a Nation is not the Lords, because the generality and complex body do not publickly acknowledge him, then on the contrary, a Nations becoming his, must import His having his publick worship nationally among them. 6. Nations now are to become His, and to be admitted to the Church under the Gospel, as they were formerly secluded before Christ came in the flesh, Ps. 147. Thou hast not dealt so with every Nation, &c. but that which was peculiar so the Jews, then, from which other Nations were excluded, was not in respect of particular persons or Nations; for, even many Gentiles were admitted with Israel to the Church, but the difference was in respect of the collective body or other Nations, none whereof were so admitted. 7. We may consider this phrase of Nations & Kingdoms their becoming Christs here, as it clearly respecteth the many promises and prophesies that went before of calling Nations to Him; this is marked as the fulfilling of these promises, whereby great things have been expected by the people of God, and they cannot be looked on but as holding forth more ground of joy than can be gathered from the conversion of parts of Kingdoms. Consider these two places, the first is, Rom. 10:19 cited out of Deut. 32:21. I will provoke them to jealousie by them that are no people, and by a foolish Nation will I anger you. Where two things are observable, 1. That this provoking of Israel by a Nation, is somewhat penall, punishing them for their contempt, when, as it is Matth. 21:43 they shall see the Kingdom of God, and their Nationall Church-state translated from them to another people and given unto a Nation who shall nationally be invested with their priviledges, as ingrasted in their room. 2. That the end thereof is to provoke them to jealousie, when they shall see a whole Nation, nationally owned of God (which they esteemed to be their peculiar priviledge) and acknowledged by him in their room; the calling of particular persons of Nations could not be so effectuall either to anger or provoke them, seing that hath been common to all times. The second place, is, lsa. 19 vers. 18, 19, 23, 24, 25 where Egypt and Assyria are called the Lords people, even as Israel is; and that must be nationally considered.
Take this place as including there-ingrasting again of the Jews (as no question it doth, seing their, incoming belongeth to the same time) It is most probable-like that their Church will be nationall in the former respect, 1. If we consider these expressions, Rom. 11:26. All Israel shall be saved, which is certainly in opposition to the parcels of them, and singular persons whom God called, and continued in His Church, even when the body of them is broken off. 2. They may be expected to be ingrafted into that estate they fell from; for, saith He, Rom. 11. They shall be grafted in again, but that estate was their nationall Church-state-relation; and apparently had they received the Gospel, they had continued a nationall Church to God, and not lost their former priviledge, though it had not continued to be typicall, or peculiar to them. Now, this which they fell from, was not from being priviledged with particular Churches; for we may see by the Epistle to the Hebrews and Historie of the Acts, that after their rejection, there were particular Churches among them. It would seem therefore that their ingrafting must be as broad as, and of the same nature with, their breaking off.
This phrase, The Kingdoms of this world are become the Kingdoms of our Lords, is to be understood with respect to the commission given to the Apostles for calling in Nations and Kingdoms, so that this is marked as the fruit and successe of that: but that commission, Matth. 28. Go, disciple all Nations, &c. looketh to the body and generality of Nations, it being a Warrant to invit, disciple, and gather in a whole Nation: and although sometimes in the event, but some of Kingdoms and Nations are gathered in; yet it cannot be said that upon supposition that a whole Kingdom or Nation should yeeld, but they might be by this warrant received & admitted; even as by this warrant indefinitly the call and offer is made to all the Nation in common. And although not one should yield, yet this commission and warrant sheweth it is neither inconsistent with the Gospel to call a Nation, nor to admit them upon the former supposition.
This phrase, Kingdoms of Nations are the Lords, must differ, and seemeth expresly to be contradistinguished from that; Chap. 5. Thou hast redeemed us out of all Nations, Tongues, Kindreds, and yet that will take in some of Nations distributively; this therefore must include more: and considering that this speaketh of a visible Church-state, and that of the Elect and Redeemed Only, there is reason that the expression should be more broad, and apparently it relateth to that, so that as our Lord will have His Redeemed gathered out of Nations and will take none universally for such, yet to be a Church in which He will erect His Ordinances he will call Nations, collectively considered.
For the second, that by being the Lords here is meaned a speciall Church-state and relation to him by visible profession, and consequently that which we call a nationall Church doth belong to this time of the Gospels rising, and Antichrists fall, will be clear, if we consider these particulars, 1, that to be the Lords here, is not to be His as all the world is; for, so were they alway, this is some peculiar thing. Nor. 2. to be the Lords here, is it to be His by saving Faith, That will not agree to a whole Nation, neither to the scope, which is to shew a visible and publick Church-state and condition. It is then to be His, 1. by visible profession of Faith in him, and a publick Church-relation between Christ and them, as Israel is often called His Nation. Isa. 51:4, though all in it were not converts. Now, it is not only Israel, but other Nations also that are ingrafted and come in their place, Rom. 11:24. Again, to be the Lords, it is to be His as once they were not His, but Antichrists, bearing his mark, worshipping him, as Chap. 13. The opposition is clear, they that were under the whore are now turned to Christ. 3. They are the Lords as Families and Cities in the Acts are said to be His; but that is to be Churches, as the Lord speaketh to Paul at Ephesus, I have much people in this place, that is, a flourishing, numerous church to be converted hereby thy Ministrie, who being gathered become a Church, Revel. 2:1 and so a peoples being the Lords is their becoming a Church; and therefore when a Nation is said to be the Lords it is equivalent as to say, that Nation is a Church to the Lord, as these in Ephesus are written unto Rev. 2:1.
Out of all which may be concluded. If it be all one to say, that Nations shall be the Lords, and Nations shall be Churches, Then the Scripture doth assert nationall Churches in the dayes of the Gospel, not only as consistent with the Gospels administration, but as an evident commendation of it. But the first is true from this place: and therefore the last also; for, a Song is given to God for it.
There are some objections to be removed, the first whereof, is, that there is no mention made of any nationall Church in the New Testament: yea, where sundry Families and Churches of one Nation are converted, they are stiled Churches, and not one Church, so may it be here. Answ. 1. It will not be safe in some things to stick literally to words, so as none other may be admitted but what is expresly in the letter if the thing be written; for, the Church being then in its insancie, it is no marvell that no whole Nation or Kingdomes were converted, and so could not be called by that name, seing that Magistrates who are prime parts, were long after that, the Churches enemies: and though a minor part be called by Churches, and not by the name of the Nation, it is no marvell, seing the Nation and Church were nor of equal extent, and in that respect the Church was not nationall. Ans. 2. Yet the equivalent is in the New Testament, two wayes. 1. When many Churches in one City are called the Church or that City, as Jerusalem, Antioch, Ephesus, Corinth, which were moc than one Congregation: and may it not by the same reason be given to many Churches of a Nation as well; compare 1 Corinth. 1:2, with 14:34 it will be found that one Church had moc in it. 2. It is equivalent when many Churches of one people, are, upon the matter, counted as on, and called on in the New Testament, so the Hebrews are all, when they are written to, called on house, Heb. 3:6 yet had many Officers, Heb. 13:17 and the visible Church only is the object of writing, and by Peter, one flock, 1 Pet. 5:1, 2, 3 and the Churches of Galatia are called one lump, Chap. 5 and written unto in common to cut off them that troubled them, and to prevent the growing or a rent amongst them: which certainly sheweth us, that Churches in one Nation have dangers common to them all, which are not so to others, and duties lying on them respectively, and rents and striving wherewith they peculiarly are bitten and devoured. It sheweth also there was some peculiar unity to be rent, some greater tye and union that made them as one lump to be in hazard; and some ground giving them accesse to go unitedly about these duties (which otherwise were imposible to them) some way peculiar to them in that one Nation more than with others that were not of it. Ans. 3. The Scripture expresly calleth the Churches of Judea by on Church, which apparently was that same with the Church of Jerusalem and having the same Officers; for, it is not like, that all the Believers reckoned in Jerusalem, dwelt in the town.
But it is clear, 1. that Church which Paul persecuted was one Church, Acts 8:3 but that was especially the Church of the Jews, not a particular Congregation of them, but all that called on Christs name, Acts 9:1, 2:14 wherever they were all of that way, 9:21 especially Jews; wherefore he hath Letters and Authority from the high Priest which reached not to Gemiles (for the high Priest had not Authority over them) and he entered in Synagogues to persecute, yet that Church which he persecuted was the Churches in Judea, who; upon his conversion from persecution, are said immediatly to have rest, Chap. 9:31 compare with it, Acts 26:9, 10, 11, &c. Yea, from that we may argue.
The Church which Paul did persecute, was one Church; Chap. 8:23. But that comprehended all the Jews of that way, and the Churches of all Judea, Samaria and Galilie, as appeareth, vers. 1, 2, 31. Chap 9. Therefore they are one Church. Or thus, If the Churches of Judea may be one, there may be a nationall Church, But they are one. These who had rest by his conversion, are the same who were troubled by his persecutions; for that, Chap. 9:31 is mentioned as a fruit of Pauls conversion; But these who had rest are many Churches, and these who are persecuted are but one. Ergo these many, are one, and that one is many.
Take one other place, Gal. 1 compare vers. 13, 22, 23, 24. There is one Church spoken of, vers. 13 there are Churches of Judea spoken of vers. 22 and yetboth are on, Therefore it must mean as much as the Church of Judea. These Churches of Judea are many Churches to whom Paul was unknown; But these Churches were these whom Paul persecuted (say they) vers. 23. He that persecuted us, that is; U, the Churches. Ergo that one Church whom he persecuted, vers. 13 was the Church of the Jews, including the Churches of Judea.
Neither will it be of force to say, this maketh the Church nationall as it was proper to the Jews, because for a Nation to be a Church, differeth from the making the Church nationall, or proper and peculiar to that Nation, which was the Jews priviledge beyond all Nations: neither is it good reasoning, persons are of such a Nation and stock, Therefore of the Church, as if it followed that seed be what they will, it may be doubted if Israel was so; But this is good reasoning, Such a Nation have given and ingaged themselves to Christ, Therefore they are a Church. Again, in that respect a City or Family is not more confident with the Gospel to be a Church than a whole Nation; for, no particular City or Family have promises beyond others under the Gospel; yet any City or Familie becoming Christians, becometh a Church, and all their Members are Church-members: and what more is pleaded-for, or can be denied unto Nations? Neither can it be excepted, that a Nation are many, for many Professors are promised to Christ, and is an evidence of his reign by their multitude, as their purity or holinesse is another, when joyned together.
Hence also secondly, we may from the former grounds argue for the baptizing of children, thus. If whole Kingdoms and Nations may in a peculiar manner be Churches to Christ under the Gospel, and it be Christs glory to have it so, Then are many children to be baptized; But the former is true. Ergo, &c. The consequence will appear by considering these two, 1. That under Nations becoming the Lords; children must be comprehended and be His also. 2. That by becoming His visibly in a Church-state and relation, there is an actuall right to the Sacrament of Baptism, as a visible badge of that relation.
For the 1. we say, if Nations be Christs, Then children must be His; they, are a great part of every Nation, and are included under all the former acceptions; yea, although it were but some of all sorts in a Nation, yet even in that sense children could not be excluded; no Nation Will be His, if children be not His. 2. These Nations come in the room of the Jews, but their children were a great part of that Church. 3. Nations there take in the Jews re-ingrafting in what they fell from, but they and their children were broken off: Beside, if the Jews had not their children restored to Covenant with them, it might seem that in that respect their priviledges were lesse by Christs coming than formerly. 4. Nations here are to be understood in reference to the promise, Gen. 12 In thy feed shall all Nations be blessed: and if children cannot be secluded there, but that blessing must be understood to reach them, why should they be excluded here, or in that commission (Mat. 28) to go and baptize Nations, seing that is the promulgation of the fulfilling of the former promise and must be expounded by it? 5. When judgements are threatned on Nations, or when it is said that Nations shall be brought to judgement, it doth ever comprehend the children with the rest; and by what reason then can they be excluded here in this priviledge?
And if this be granted, then will their Baptism be easily evinced; for, to be the Lords here, is not to be restricted to being His by Faith savingly, as is said, but looketh mainly to being His by a visible profession, discriminating them from others who are not His: and how can that be without Baptism? or is there any other discriminating seal for children? or can they be His as members of his visible Church, and neither be baptized nor have right to it?
Again, we may thus argue. If Nations be to be discipled and baptized, Then are children to be baptized and that by virtue of that command and commission, Matth. 28. But the former is true, Nations are to be baptized. Ergo. That which needeth to be made out here, is, that under Nations, children are to be included, and that in that commission; which may be thus evinced, If under every consideration of a Nation, children are to be included, then they must be included here, also: For, we cannot conceive of a Nation, as considered either collectively in singulis generum, or distributively, in genenbus singulorum, But children must be considered as a prime constituent part, as may be seen in all the former acceptions of Nations that are mentioned, children are included in them all, and we say must be included in his very commission Go, teach all Nations, and baptize them, 1. Because this commission respecteth particularly Gods promise to Abraham, Gen. 12:3 that in his seed, that is, in Christ, not only the Nation of the Jews that should come of him should be blessed, but all Nations; and this commission is, as if the Apostles were told now that that is to be fulfilled, and the partition is taken down, as was said to Abraham when the Gospel was preached to him, Gal. 3:8 and so as was promised then, that the blessing that was to come by Christ should not be confined to one Nation, but should be extended to many, now accordingly is it fulfilled: we must therefore expound Nations here, as it is in the first promise; but in that promise under all Nations, must be understood children; otherwayes we must say, that children have no right to the blessine by Christ, and that His purchase hath no influence on making any of them blessed: which is absurd. And it the bessing be derived to them by Christ, it must be derived to them as they are contained in that promise, and so as they are included under that collective expression Nation, that being the great Charter of their title: and if under that tide the inward blessing be derived, why may not the externall initiating seal and priviledge? and certainly by this collective, it would seem that many moc are to be admitted to Baptism than to the Lords Supper, there being no such warrant given in such expressions for that as for this, Children then must be included in it. 2. By this commission all Nations are to be taken in as the Jews were formerly, for by this the Jewish priviledge is not lessened, but the partition is declared to be removed, and other Nations with them to be admitted to share of these priviledges which the Jewish Nation formerly did peculiarly enjoy; But that extended to children, This therefore must also do so. 3. If by this commission one might baptize a whole Nation and enchurch them, Then must the children be so also: for, the Nation were not a baptized Nation, if children were not so; But the former hath been formerly cleared, that this doth warrand Ministers as they are called to preach to any Nation, and, upon their submission to the Gospel, to baptize them also; and although the effect followed not alway, yet upon supposition that it do, this is a warrant, as hath been said.
Lastly, If all disciples ought to be baptized, and if such who are capable to be Church-members ought to be sealed, and that by vertue of this commission, Then ought children to be sealed: these two are knit together, disciple them (as the word is) and baptize them: and none can deny this consequence, but children of believing parents are disciples, and are capable to be Church-members. This ariseth from what hath been said, thus, If a Nation may be enchurched to God, then children are capable to be Church-members, children being a prime part of a Nation, as hath been said: But a Nation may be the Lords and a Church and Disciples to Him, Therefore may children be so also, and therefore ought to be baptized.
THirdly, from this it followeth, that a people, or persons, renouncing the abomination of Antichrist, and accepting of, and submitting to, the Truth and Ordinances of the Gospel, doth ipso facto constitute them Churches of Christ or Members thereof, and is sufficient, as to essentialls, to make them to be accounted so. This is clear here; for, that these Nations do become the Lords, doth say that they are Churches to Him, yet is there no other way conceivable how they become His, but that the witnesses are taken up to Heaven and publick preaching is again restored, the Temple is opened, and the Ark of the testimonie is made visible: all which, doth suppone a peoples quiting of Antichrists way, and betaking them to Christs, upon which they are so accounted, as is laid. It is a great question to men, how they can be true Churches that have arisen as it were out of Antichrists Dominion without any accurate constituring of them as to the members thereof? Also some are ready to think all the reformed Churches to be as no Churches, because to them they and the Ordinances which they posselle, have been derived from Antichrist: whereupon they are brought to look upon the world as having no Church in it, and to be put to wait and seek for some new manifestation, as we may gather from Salimarsh his description of the Seekers smoke of the Temple. And indeed if we begin to dispute this principle, whether the reformed Churches be true Churches, there can be no guard against this: for, if they be not Churches, there are none indeed in the world; and if there be none in the world, we cannot expect that a new Church shall be begotten, except it be by some extraordinary mean, whereof yet there is no warrant, in the least, from the Word; Beside, that the Church of Christ is to endure here on earth to the end of the world, and the gates of hell is not to prevail against her. Now this is the very place where that event is foretold of constituting new Churches out of Antichrists Dominions; and therefore it cannot be unfit to enquire how this same is accomplished.
Concerning this, we premit, first, that there is a threefold way of entering or being admitted to the Church, 1. by conversion, that is, when one simplie without the Church, is, by the Power of God accompanying Ordinances, made to submit to the Gospel. Of such we have many examples in the Historie of the Acts of the Apostles. A second, is, by birthright: this is the priviledge which Church-members children have. Thirdly, There is an admission of Members for constituting of a Church, not simply of these that are without, but of corrupt Members, who pretend to be within: such was the reestablishing of the Church of lsrael often after their defections, when indeed the people had fallen to Heathenish Idolatry, and, it may be, for sundry years continued in it, yet was their re-admission to the use of Ordinances and priviledges of visible Members far otherwayes gone about than the admission of Heathens, supposing them to have renounced their Idolatry. The second of these we have nothing to do with, therefore we lay it aside.
Secondly, We premit, that there is great odds between the manner of constituting (to say so) a Church, or a Church-member, out of a corrupt declined Church, and the constituting of a Church or Member of such as are simplie without. Neither is there such exactnesse to be required in the search of these particular Members, nor so many things to be performed for the accomplishing of their membership in the former case as in the latter. This is clear by considering, first, the example of the Jews formerly mentioned: that was a very different thing to them, to admit declined Members in respect or others that were without. Secondly, The one was under the initiating Sacrament; for, their Circumcision was never questioned, which the other cannot plead. Thirdly, There is this reason also, because God having still a visible Church as a Mother though not conspicuous, that in every time or in every place there can no Christian be conceived to be pure in estentials, but must be supposed to be of her seed.
Thirdly, In sum, we say, that for constituting a Church or persons to be true Churches, or to be true Members of Churches out of Antichrists Kingdom, there needeth no more but a publick disowning of his abominations and erecting of the Ordinances of Christ with a prosessed subjection thereto according to the Gospel and that as to the essentials of a Church, this is sufficient, though it may be there may be still some defects which yet do not mar the Truth of the being of such a Church. For making out of which we offer these considerations,
The first, is, what might constitute a true Church, or a Member thereof, after defection and corruption in the Church of Israel, or after Antiochus his abominations, That may be sufficient to constitute a true Church after the defections and corruptions of Antichrist; But renouncing of former errors, erecting again of the Ordinances and professed subjection to them, was enough then. Therefore it ought to be so now. There can be no question of the minor, but that this was sufficient amongst the Jews, any who readeth the Reformation that followed the defections under Ahaz, Manasseh and others will be abundantly convinced of this. For Hezekiah opened the Temple which his father had shut, erected again the publick Ordinances to which the people submitted. If it be doubted if that will follow in our case, these things will confirm the consequence; first, the unity of the Church Catholick visible, they and we being one Church, It may well therefore be argued from the example of the one to the other, as what made them no Church, will make us no Church; and so what doth make them a Church, must also have that same weight with us. Secondly, The allusion to the manner of the Old Testament is so plain in this place, that it doth both confirm and illustrate this same. It doth confirm it, that it expresseth how the Kingdoms of the earth become the Lords in the last Verse, and it faith, The Temple of God was opened in Heaven, and there was seen in His Temple the Ark of his testament, &c. which words allude to that defection of Ahaz, 2 Chron. 30 where the Temple was shut, the Ark of the Testimonie was not seen untill the dayes of Hezekiah, who opened the Temple and made the Ark in due manner to be visible and the Word to be brought to publick, whereby the face of the visible Church was recovered; and so this remarkable event, is illustrated by this, that so the Ordinances shall be obscured amongst many Nations during Antichrists height, as the Temple was shut in Ahaz time, yet shall these clouds be blown away and light be brougth forth to Nations by a publick profession of the Gospel, whereby they shall become visible Churches to the Lord. This Argument is from the very scope of the place.
Secondly, Consider if renouncing of Antichrists grosse abominations and a separate adhering to the Truth of the Gospel with a subjection thereto, was enough to constitute a true Member of the visible Church, while Antichristian darknesse was at its height, then after Reformation that is sufficient to constitute a true Church or a true Member thereof; But the former is true, to wit, there was no more to constitute a true Member of the visible Church during Antichrists height. Therefore, &c. The first cannot be denied: for, what must be sufficient then, must be sufficient now, being 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 faith, 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 seed 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, being the 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 Jews 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, severallthings were defective though the essentials were, there.
