THis Chapter beginneth that part of this Book which is properly and mainly prophetical. We heard of the preparation to it in the former two Chapters; serving not only to stir up John, but all that should hear or read, to observe the things that should be revealed. Followeth now the first prophesie to be spoken of, which is manifested to the Church by our Lords opening the seals of the Book: But it will be needfull to premit some generals, before we enter on particulars. 1. Touching our way of proceeding. 2. Concerning the object, and scope of the prophesies. 3. Concerning the series and order of them. 4. Some generals observable about them, for the better understanding of them.
For our way of proceeding, we say, 1. That this being an obscure place, and interpretations being many and different, we must have liberty sometimes to propone these that be most probable; that out of them we may take what is safest, seing among three expositions (when a fourth cannot be given) the overthrowing of two, is an establishing of the third. 2. There must be more use made of humane History, and citing of mens names than ordinary, seing the resolving of a prophesie is in an History: and there is no Scripturestory posterior to this. Use then must be made of others, as in the expounding of Daniel is needfull. 3. We intend not to be particular, or peremptory in astricting or limiting applications to times, cases, or persons; seing the same expression may be more comprehensive than only to take in one event, or look to one party or person, it may take in others also; it may therefore cute as well with the scope to comprehend both, when the things included do not overturn one another. 4. Neither will it be meet, where consistent and subordinate senses offer, to adhere to one of them, when it may be as safe to take-in both.
For the object and scope of this prophesie, we conceive it to be mainly to set out what concerneth the Church; and occasionally to touch any other thing as may serve to that end; for, it is sent for the behove of our Lord Jesus His Servants, to arm them against trials, to keep them from being offended with them, and to comfort them under them: beside, that God is not in this whole Book (as in the former vision) looked on as in His Government simply, but in reference to his Church chiefly: so it is His Churches sufferings, battels, victories, and others as they are enemies to her, or fighting with her, that are spoken to. 2. Because the Church was especially within the bounds of the Romane Empire, that then did almost command the world, and because they were most manifestly friends or enemies to her; and the effairs of that Empire being of most concernment to the Church, there is mention made sometimes more especially of it. 3. Antichrist being the great, and lasting enemie, and most dangerous to Gods people, and yet pretending to be no enemie; the holy Ghost therefore insisteth most in that particular, (describing, discovering, and pointing him out in his rise, his followers or Church, his raign and ruine) that Believers may be especially guarded against him, and that Christs Church and People may be discerned from Antichrist’s Church, people or followers. 4. It is not purposed particularly to hold forth every dispensation in the Church, or all changes befalling it, or happening to it, but the special and main ones, must needfull &c usefull to be known, and understood by the Church; therefore while as other prophesies are more generall, this concerning Antichrist, is specially, particularly and at length insisted on, as if the Lord intended especially by this prophesie to meet with him.
If we consider the matter contained in this Revelation, it may not unsitly be divided in two parts, each of them giving a view of the whole from the beginning to the end; with this difference, that what is more shortly and obscurely pointed at in the one, is more largely and plainly insisted on in the other: for, (from Chap. 6 to the end of the 11 inclusively) there is a view given of affairs concerning the Gospel-church unto the end. And such-like, (from Chap. 12 initio, to the end of this Book,) a review is given of the same extent, to wit, from the first spreading and rise of the Gospel, unto the end of the World: wherein what was more shortly hinted at concerning Antichrist, his rise, and ruine, by the fifth and seventh trumpets, Chap. 9 and 11 is more largely and fully insisted on, from Chap. 13 and forward: So that, upon the matter, this division seemeth not impertinent. Yet, considering the native form in which these prophesies and visions are delivered, and the speciall periods of the Militant Church, which are by speciall events remarkable, and of which the holy Ghost taketh particular notice by beginning, and breaking off purposes at them, by continuing one form of expression (to wit, by the same types or seals, trumpets, or vials) untill such a period run out, and then altering, and proposing the succeeding matter in a different form, and under different types, as altering from seals to trumpets: and then again, when a new period cometh, altering to vials. Considering these things, we conceive, that the dividing of this Book in principall and exposirory prophesies, and subdividing each of these again in three, will conduce most for a distinct and clear uptaking of the matters revealed, and sute best with the form wherein it is delivered; and by which also of it self it is divided, as will more fully appear in our proceeding. And so the order and series of the prophesies of this Book, are thus to be conceived,
The whole Revelation, as propheticall, is contained in that Book sealed with seven seals, Chap. 5 The six first seals, being opened, deduce the story to one period, to wit, to the end of the Heathen persecution, and the quieting of the Church from that. The seventh seal bringeth-in the trumpets, Chap. 8 and 9 which contain the story of the Churches trouble by inrestine enemies, untill Antichrist be at his height. The seventh Chapter containeth no other matter, but is cast in betwixt the first principall prophecy and the second, to make way for the more clear passing from the one to the other; and especially to prepare for, and help to understand the prophesie of the trumpets. Chap. 10, and 11 contain a consolation for the Church in reference to that sad condition. Then in Chap. 12, 13, and 14 is inserted an explicatory prophesie belonging to that same time, and conduceing both for clearing the two prophesies preceeding, and also that of the vials following. Then cometh the third principall prophesie of the vials, which hath its preparation, Chap. 15, its execution, Chap. 16, and is enlarged and explained in the two last explicatory prophesies, Chap. 17, 18, &c. unto the end of the Book.
Concerning these three principall prophesies, to wit, 1. Of seals, Chap. 6. 2. Of trumpets, Chap. 8, 9, 3. Of vials, Chap. 16. Observe,
Obs. 2. They all of them have their consolation and explication intermixed with them, or added, relating unto them. Thus the consolation of the Church, against the persecution, intimated by the second, third, and fourth seals, is added in that same Chapter by the fifth and sixth seals: and the explication which is contemporary with it, is in Chap. 12 viz. the first part of it. The consolation laid down in reference to the trumpets, is, Chap. 10, 11. And the explication of them, for both the difficulty, and consolation, are exponded) is, Chap. 12 last part, with Chap. 13, 14. The vials are of themselves consolatory, being against the Churches enemies; yet are they particularly explained, and insisted-on from Chap. 17 to the end.
Obs. 3. That each of these prophesies have something insesrted in them, which as a key may serve both for the understanding of the meaning of them, and timeing of the thing contained in them. This key, is especially to be found in the consolatory part of each principall prophesie, it being not one of the least consolations to understand them. 4. It is to be observed, That every one of them is linked in with, and to another, so as the last seemeth to infer, a new period; as the seventh seal bringeth the trumpets, the seventh trumpet bringeth the vials, the seventh vial again seemeth to look to an intervall after the beasts destruction before the day of Judgement, and to relate to that vision, Chap. 20 or, at least, to a chief part thereof; so that looking to the principal prophesies in themselves, there are but three periods of the Militant Church; but as the seventh vial containeth somewhat new, and singularily different from the former, there are four. Thus, the Churches estate is either suffering; and that, 1. under Heathen persecuters: this relateth to the seals, and is the first period. Or, 2. it is torn and wasted under Hereticks and Antichrist: this is holden forth by the trumpets, and is the second. Or, 3. it is aspiring to an outgate from these in a more wrestling and fighting way, gaining ground against Antichrist, from his begun fall to his ruine, by degrees: which is held forth by the first six vials, and that is the third. Or, 4. it is more quiet after his ruine: which taketh in that interuall and Kingdom; Chap. 20. I mean that eminent part thereof that falleth under the seventh vial, and that is the fourth. In sum the whole state of the Militant Church, may be divided in two, 1 in a condition, more suffering; Or, 2. more prosperous. Each of which again, may be sub-divided. Her suffering condition, in two, 1. under Heathens; 2. under Antichrist. Her prosperous condition again, may be considered, as it is begun and fighting, or more quiet, after her eminent enemie Antichrist is down: which, in all, make four periods. But because this last of the Churches quiet condition, seemeth not to be of such continance as any of the former, it is not set down by distinct types, as they are; and therefore the whole estate of the Church runneth most in three periods according to the principall prophesies of seals, trumpets, and vials. By period in this discourse, understand one continued way of dispensation unto the Church, till by some new interveening change it be broken-off, as, the alteration from Heathen persecuters and Heathen persecution from without, unto intestine persecutions and troubles from within, and the lik. That this series may be clear (which we will find agreeable to the nature of, and matter contained in, these prophesies, to History, in what is past, and to reason drawn from solid grounds in the Book itself;) we shall lay down these following propositions, to make out, that these three principal prophesies are not contemporary to each other, and do not deduce the estate of the Gospel-church severally from her beginning to the end of the World; and also to make out: that these explicatory prophesies do not belong to any distinct time, different from the former, but are to, be understood as contemporary with them, or some part of them.
Propos. 1. These principall prophesies, are not contemporary one with another, in this respect, as if each of them did hold forth a view of the whole Gospel-church from the beginning to the end of the World, as may appear, 1. by the genuine order that is amongst the seals, trumpets, and Vials. The trumpets are comprehended under the seventh seal: and therefore cannot be contemporary with the former six, except we say the last were contemporary with the first; which is absurd: for, the second is not so contemporary with the first, nor the third with the second. Like wise, the vials are comprehended under the seventh trumpet as will be clear, Chap. 11 when the seventh trumpet is expounded: and therefore cannot be contemporary with the former fix trumpets, upon the foregoing reason. This argument presseth the more strongly; because, if there be order of time amongst the events, comprehended under the first six seals, so that the following seal comprehendeth matter, in time succeeding the former, Then must the seventh seal contain matter, succeeding in time to the sixth, as the sixth did to the fifth: But the former is true, There is order amongst the first six seals, to wit, the white horse cometh by the first, bloody persecution followeth in the second, and so forth one succeedeth another, as will be clear by the exposition of them: And therefore the seventh must succeed the sixth, except we overturn the whole order of the rest, which seemeth, for weighty and remarkable reasons, to be so particularly mentioned by the holy Ghost.
The same Argument also will bind the more strongly by considering the order that is amongst the vials, and trumpets among themselves: for, if one trumpet, or vial (accordingly as they are designed, 1, 2, &c.) be in time preceeding or succeeding to another, in respect of the matter contained in them, Then that same order must be between the seventh seal, and the trumpets comprehended under it; and the seventh trumpet, which hath the seven vials following upon it (for that same reason which distinguished the second from the first, and the sixth from the fifth will hold also in distinguishing the seventh from the sixth) preceeding. But it will be clear that the trumpets have order amongst themselves (as appeareth Chap. 8 last verse, by the three woes of the last trumpets successive one to another) and so also in the matter of the vials, as will appear, Chap. 16. And therefore we conclude, that the trumpets which are contained under the seventh seal, cannot be contemporary with the six former seals, nor can the vials which fall in under the seventh trumpet, be contemporary with the six first trumpets, much lesse with the seals.
It may be made out, by the different matter contained in these principall prophesies, that they cannot be contemporary one with another, but must be successive to one another: for, the seals hold forth predominant persecution by Heathens, the trumpets hold forth the tyranny of Antichrist unto its height, which is inconsistent with the former; the vials bring judgement on all the Churches enemies, which is inconsistent with both: which argument will be more clear hereafter.
It may be thus made out. If neither of these prophesies begin at one time, nor end at one time; but one of them succeed to another, Then they are not contemporary, but successive one to another: But the first is true. Ergo. 1. They have not one beginning: the vials, Chap. 16 the first of them is poured on them that have the mark of the beast; which beast, was not risen during the seals, and was persecuting under the trumpets, as appeareth, Chap. 11. Therefore the beginning of the vials doth not contemporate either with the seals, or trumpets. Again, the trumpets suppose a Church, unto which they give warning, as appeareth by the Lords sealing, and preparing His own (Chap 7) ere the trumpets blow, Chap. 8. And therefore the first trumpet cannot contemperate with the first seal, wherein the preaching of the Gospel, for the begetting of a Church, is held forth, as will appear in the expounding of them. 2. It may be made out, that the close of these three prophesies do not contemporate together: for, it is certain that the vials bring the last judgement, as they are called (Chap. 15) the last plagues, or (which is all one) the last we, Chap. 11 and therefore they must be conceived to succeed the seals, and trumpets, which contain, in this respect, the first plagues; for, first and last cannot contemporate one with another. 3. Neither the six first seals, nor the six first trumpets (for, the seventh containeth a different period from the preceding, as is said) reach in their events unto the end of the world; for, the seventh seal (as is said) followeth the sixth, and so the seventh trumpet followeth the former six: and yet, neither the seventh seal, nor the seventh trumpet, can be said to be after the day of judgement, which that would infer.
Yet concerning this, take these advertisements, 1. That when we name an order or series betwixt trumpets, and seals, or amongst themselves, we mean not, as if what is mentioned under one seal, were fully past and ended before another were opened, and so betwixt the seals and trumpets, &c. No, that is not meaned, for, the white horse in the first seal, and the red horse in the second, are still riding, as we will see (Chap. 19) in the time that belongeth to the vials; but it looketh especially to the rise of these, as the white horse goeth before the red, and the red before the black, and the seals before the trumpets, and so forth, although the event, signified by the white horse, may continue after the red is come; and so in other events. Also, It looketh to these events mentioned as in an eminent degree; as for example, when we say the seals hold forth open persecution, and the trumpets error, the meaning is, they hold out these to be at a height more than ordinary, and to be the predominant state or evil of the Church, during that time respectively. 2. We would be advertised, that one of those may well agree, and be applied to another time and occasion by proportion and analogie, but not simply: As for instance, The white horse cometh first out under the first seal, and ere long the red horse followeth. This may hold Doctrinally in the generall from it, That where ever the Gospel cometh, ere long the devil stirreth up men to persecute it: or, whereever Christ sendeth the Gospel, it holdeth forth that His earand is there to conquer; yet, looking on the words as they are propheticall, they hold forth the first spreading of the Gospel, and the conquest and persecutions that followed it: Otherwise, there were no difference betwixt this Book which is propheticall, and any other which is Doctrinall; seing the generall dispensations which befall the Church, might be gathered from both alike; neither would it make for Christs scope, which is to shew unto His servants things to come, for arming of them against them.
Prop. 2. The first two prophesies hold forth the troubles of the Church; that of the vials, the ruine of her enemies. 1. That the seals (at least, second, third, and fourth) hold so to sad things to the Church, appeareth, 1. From the fifth seal, Chap. 6 in which mention is made of many Martyrs killed for the testimony of Jesus, which must be under the former seals. 2. In that they desire revenge on their persecuters for their bloud; whereby it appeareth, that till that time they had been born down by persecuters as unrevenged, Which could not be, if the former seals contained judgement on the world.
Prop. 3. Though both the seals and trumpets hold out troubles to the Church; yet do they hold forth different troubles, not only in time, but in nature and from different enemies. The seals hold forth bloudy cruelty from Heathens; the trumpets, deceitfull heresies and troubles from false Christians: which may be thus gathered; 1. Concerning the seals, they are bloudy to the Church, as appeareth from the fifth seal, where they cry for vengeance against the shedders of their bloud. 2. That under the seals the Saints are meerly passive, and patient, in bearing out their cause with sufferings towards their enemies, and prayers towards God: But under the trumpets, it is different, 1. God giveth them warning, that they should be active in preparing for that storm. 2. That they are represented as striving, not only in suffering, and prayer, as to outward enemies, but (Chap. 11) by prophecying, which agreeth better to the vindicating or truth against false Brethren, than toward these who are altogether without. 3. The enemies are diverlly described; under the trumpets, come the false, Prophet and the locusts, in a secret manner carrying on their design. 4. The effects are different; the seals, shed bloud, and take away the lives of all Professors: by the trumpets again, the clear waters of life are imbittered, and Truth corrupted, Stars made to fall from Heaven, and especially the Prophets persecuted, and insulted over, Chap 11. 5. It is clear from Gods preparing His own against the trumpet (Chap. 7) more than against the seals, Chap 6. O which difference, this is the reason, that Christ will not keep His people from killing swords, but will guard them from soul marthering errours, as by Chap 7 compared with Chap. 9 and 4 is clear. 6. It is most clear; by comparing the explicatory prophesies (Chap 12 and 13) which are contemporary to these of the seals and trumpets: from which may be gathered, not onely that the Church-hath troubles during that time; but also, that these troubles are to be distinguished either as they proceed from the Dragon, who waiteth to devour the Childe, Chap 12 which contemporates with the seals; or, as they proceed from the beast, Chap. 13 which hath horns like the Lamb, but indeed speaketh like the Dragon, and succeedeth him in his feat, which contemporateth with the trumpets.
From which we may conclude, 1. That the first period of the Militant Church, to wit, that which belongeth to the seals, is obe fixed at the close of the great persecution by Heathens, and her meeting with new storms from within, by the devils raising up false Teachers, and corrupt Doctrines, with great Patrons to them, both Civil and Ecclesiastick, which is a trial of another nature; and yet of as great concernment to her. Therefore, least being free of the former, she should now think her self free of all, the Lord soundeth a trumpet, and giveth her the alarm of this storm: which time will fall about the three hundred year of our Lord, or thereby, when, at first, the Church enjoyned peace by publike Authority under Constantine, which peace was immediately marred by the Arrian heresie, and others following it, unto which the trumpets gave warning.
This would not be understood as if the Church wanted heresies under the seals, or persecution under the trumpets: No, the contrary is clear; But this we mean, 1. That under the seals, persecution by bloud, had its height, and was more constant: under the trumpets again, heresies and corrupt Doctrine, had their height, and were for the time respectively predominant in the Church. 2. We mean, that under the seals, persecution was still growing till the change came, as the last persecution by Dioclesian was the greatest; and that under the trumpets, error and declining grew, till Antichrist came to his height: so that though there may be error under the seals, yet error came not to its height then, and was not the predominant evil which troubled the Church as under the trumpets. 3. Although there may be persecution under the trumpets; Yet thus do they differ, 1. In respect of the persecutors; in the one, open enemies to Christ, and in the other, covered enemies to Christ. 2. They differ in respect of the grounds they go upon, and the manner how they prosecute their designs according to their respective principles.
Again we may conclude. The period between the trumpets and the vials, is to be fixed at the Lords beginning to pursue Antichrist, and to make the obscured light of the Gospel to break out, to the diminishing of Antichrists tyrannie; which will tall to be about the one thousand five hundred year of our Lord, or somewhat thereafter: for, the fifth vial, bringeth judgement on his (that is, the beasts) worshippers; which judgement is carried on by one vial after another (Chap. 16) till he himself be cast in the lake. 2. The sixth trumpet endeth before the last woe, when the seventh is to found: and (Chap. 10) it is certified by him that sweareth, that the time of his reigning in a predominant and uncontrolled way shall be continued no longer than the seventh Angel begin to sound; at which time, the vials begin to be poured forth on him. 3. It is clear by the Song, Chap. 11 a ter the sounding of the seventh trumpet wherein God is praised for avenging of the blood or His Servants, and beginning to reign in Antichrists overthrow before the eyes of the World; which overthrow is carried on by degrees under the seven vials, and God is praised for it at the beginning, it becometh then so certain, though in one instant it be not perfected.
We conclude, that the sixth vial endeth at Antichrists casting in the pit, Chap. 19 at the end; the seventh at the utter overthrow of all the enemies of the Church, and the consummation of all things, yet so as God doth severall wayes, and at several times plague his enemies before this, but their finall and full overthrow goeth along with this.
For these prophesies, which we call explicatory prophesies, they are also three: The first is in Chap. 12, 13, 14 describing Antichrist rise, reign, and begun ruine; and the party to whom he succeedeth, to wit, the Dragon, Chap. 12. The second, is, Chap. 17, 18 and 19 holding out a particular explication of his ruine, especially by the fifth and sixth vials. The third, is, Chap. 20, 21, and 22 relating unto the happie estate of the Church here and hereafter, especially under the seventh vial, as at Chap. 20 will be cleared.
That there three must be for time contemporary unto, and for the matter (though in more obscure types) comprehended under the principall prophesies, or some part of them, (which was the second thing proposed concerning this series to be cleared) may appear, 1. If there principall prophesies be linked so together that the one of them immediately inserreth the other, and yet so, that all of them together do contain a view of the Churches affairs from the beginning unto the end. Then all these explicatory prophesies must contemporate with some of the former, and the matter contained in them must be of that same nature with, and relate unto, the former: But the first is clear from the Propositions formerly said down. 2. It will be clear by considering the matter of both. The same thing is in the 12. Chap. that we had Chap. 6. And to the 13 Chap. agreeth with the trumpets, even as the Chap. 17, 18, &c. answer unto the vials; with this difference, The principall prophesies shew the events more shortly and darkly; the explicatory, more fully and clearly. The first sheweth the events, what is done; the second sheweth the manner how, and the instruments by whom, and circumstances relating unto them. 3. That the 12. Chap. contemporareth with the seals, the 13 and 14 with the trumpets; the 17 and 18, &c. with the vials, may thus be made out, 1. The ruine of Antichrist (Chap. 17, 18, &c.) is evidently and undeniably contemporary with the vials, Chap. 16 which beginneth and perfecteth that ruine. 2. The rise of Antichrist and his reign (Chap. 13) doth immediately go before his ruine, and so precedeth the vials immediately; and therefore must contemporate with the trumpets, which do also immediately go before the vials. 3. The Dragons pursuing the Church, (Chap. 12) is immediately antecedent to the beasts rise, Chap. 13 and so must contemporate with the seals, that immediately go before the trumpets, which contemporate with the beasts rise, according to that certain rule, quœ conveniunt uni terrie, conveniunt inter se, that is, if the seals belong to the time that goeth immediately before the trumpets, and the persecution of the Dragon (Chap. 12) belong to that time also, then they must belong to one and the self same time, and so in the rest. Or thus, to the same purpose, the seals contain the Churches infancy and first trialls, and the 12. Chap. undeniably doth the same; Therefore they are contemporary together. The beast (Chap. 13) succeedeth the Dragon, as the trumpets do the seals, which proveth again that the beast, Chap. 13 and the trumpets are contemporary, so also must the vials which succeed the trumpets be contemporary with that reviving state of the Church, Chap. 14 which immediately dependeth upon the beasts height, Chap. 13. And this seemeth to be native to the form of the types, the holy Ghost minding to set out things successive one to another by one manner of expression in seven types; and when He stoppeth, or digresseth to set down what is further needfull, for preparation unto, consolation against, amplification, or explication of things contained in these, He taketh himself to an other manner of expression; as after the trumpets, Chap. 9 untill the 16 and again, when He returneth to the series of the Story to follow on where He left, He taketh up His former way of setting forth events by sevens, as He doth in the 16 Chapter. And no other reason can be given why He interrupteth that manner of expression, and returneth to it again, but to help us to know what part of this prophetie to subjoin to another, and what part of it to take as an explicatory repetition of something already said. This we judged necessary to premise in the entry, that we may the more clearly proceed according to the could proposed. From which in generall we may Observe.
Obs. 2. That the best condition of Gods Church, and the worst part of the enemies condition, cometh last. The Church hath a soul morning, and a fair evening; the enemies have a fair morning-blink like Sodom, Gen. 19 but ere long, wrath is poured out of vials upon them.
Obs. 3. That our Lord hath wisely ordered, & circumstantiated the case of His Church unto the end of the world, whether in their afflicted or prosperous condition, whether from enemies without or within. Our Lord knoweth them all, & hath given us a little touch of them; and though we cannot know all the particulars, yet that He not only knoweth them, but hath ordered, measured, and timed all of them with all their circumstances, and so far revealed the same to us, should be ground enough of comfort, patience and submission to us.
LEarned Mede in his accurate Clavis to this Book, doth lay down severall Synchronisms, which he divideth in two parts: and because the right contemporating of the several prophesies, doth much conduce to the understanding thereof, We shall (before we proceed) lay down his Synchronisms in order as he hath them; and then shew wherein we agree with them, & wherein we differ from them, according to the former series.
His first Synchronism, Part. 1. doth contemporate these four) that is, maketh them to belong to one time, having the same beginning and close) to wit; First, The woman her being in the wildernesse, Chap. 12. Secondly, The seven headed beast after the healing of its wound, Chap. 13. Thirdly, The reading of the outter Court by the Gentiles. And, fourthly, The Prophets prophesying in sackcloth, Chap. 11. All which are for the same space of one thousand two hundred sixty dayes, Chap. 12:6 fourty two moneths, Chap. 11:2 three dayes and an half, Chap. 11 vers. 9, 11 and time, times, and half a time, Chap. 12, 14. This is a truth, and necessarily followeth upon the exposition of these places.
His second Synchronism, is, of the two horned beast, or false prophet, with the ten horned beast, or that which is called the Image of the beast, Chap. 13. To speak properly, these cannot be said to be contemporary, because that supposeth them to relate to diverse things: we do therefore say, that that two horned beast or false prophet, and the ten horned beast, or Image of the beast, do set forth the same object, to wit the former seven headed beast after the healing of its wound: and so, upon the matter, it is but the same Synchronism with the former, all these types tending to set forth and describe the same Antichrist and his Kingdom, although under severall considerations, because no one type doth sufficiently describe him. This will be clear afterward from the exposition of the 13, and 17 Chapters.
The third Synchronism, is, of the great whore, mysticall Eabylon, Chap. 17 v. 1 and the seven headed, and ten borned beast that carrieth her, v. 3. Of this we give the same judgment as of the former, That these do describe the same Antichristian Church, considered diversly in respect of its head and body, as the exposition of that Chapter will clear; and therefore they are to be understood, not as expressing different events that fall together, but as describing the same one thing under different considerations.
The fourth Synchronism, is, of the hundred fourty four thousand sealed virgins, Chap. 7 vers. 4 and Chap. 14 vers. 1, 3, 4 with that Babylonish whore and beast formerly mentioned: this we acknowledge to be truth, and it is made out, Chap. 7 Lect. 1.
His fifth, is but a consectary, drawn from the former four: whereby they are all in their events found to be contemporary one with another; which, according to the former qualifications, is to be admitted.
The sixth doth contemporate the measuring of the inner court, (Chap. 11:1) with the Dragons watching of the woman, and fighting with Michael, Chap. 12. This we do not agree unto; because this measuring or the inner Court or Temple, is contemporary with the leaving out of the outter Court, as will appear from the exposition thereof, Chap. 11. But from the former grounds, the leaving out, and treading underfoot the outter Court, doth succeed to the womans bringing forth her childe, chap. 12 and doth contemporate with the Prophets prophesying in sackcloth, Chap. 11. Therefore this measuring of the inner Court, cannot be contemporary with the Dragons watching of the woman, but must succeed the same. Neither will the grounds given prove, that this measuring of the inner Court doth preceed in time the treading of the outter Court: not the first ground, to wit, that the building of the inner Court of the Temple was, in respect of order and situation, before the building of the outter Court: Because, first, that is both obscure and uncertain. And, secondly, the scope of that measuring and allusion to the Temple (Chap. 11) is not to shew any successive different estate of the Church; but to describe her state during the same time, by distributing of her members in two forts; even as the Temple of old, after it was compleatly built, was divided into two Courts, the greatest whereof, was common to the multitude, and the least and inner Court peculiar to the Priests, who were but a few in comparison of the other, as will be clear from the place; and there is no respect had to the order of its building in respect of time, or priority, at all. The second ground, is built upon this mistake, that the 11 Chap. doth deduce the whole series of the prophesie from the beginning thereof to the end, as being the first new prophesie of the opened Book, Chap. 10 supposed by him to be another from that, mentioned Chap. 5. This will be clear to be a mistaken ground, Chap. 10 and is contrary to what was formerly hinted in the division laid down.
The seventh Synchronism, is of the seven vials, Chap. 16 with the decaying state of the beast and Babylon: which of itself is clear.
In the second part, he doth add other seven Synchronisms, the first whereof, is of the seventh seal, in as far as it respecteth the first six trumpets with the ten borned beast, and all these other prophesies mentioned to be contemporary with the first four Synchronisms in the first part; so that they and the first six trumpets belong to the same time. This, in the generall, we acknowledge to be truth; yet in the application we do exceedingly differ, although we do both grant that the first trumpet doth succeed immediately to the sixth seal, and that the sixth trumpet doth close with the expiring of the 1260 days of the Churches wildernesse condition: yea, although we make no great question concerning the duration of that time, to wit, that it doth signifie so many years, for dayes, or neer thereby; yet do we differ in the fixing of the beginning and close thereof: for, he doth not fix the beginning of these dayes untill Popery and the Antichristian Kingdom be at an height, and so closeth them with his full ruine; at least, with the first six vials: We again, do begin the trumpets & these 1260 dayes immediately after the publick authorizing of the Christian Religion in the world, and closeth them at Antichrist his height, and the beginning of his ruine: of which we have spoken, Chap. 11 Lect. 4 and it must be so, considering the grounds formerly said: for, if the first trumpet contemporate with the seventh seal, and the seventh seal immediately succeed to the sixth, and the six first seals be contemporary with Michael his war with the Dragon, Chap. 12 and if that war did end at Constantine his advancement to the throne of the Empire (which the same Author doth expound to be the womans delivery, and the childe his taking to Heaven, Chap. 12) it will follow upon these grounds, that the trumpets, and these 1260 dayes, must be begun at that time of Christianity its being publickly authorized in Constantine his time: and if it were not so, there will be a great intervall between the womans delivery, and her flying; or, between the sixth seal, and the seventh seal; which the series of this prophesie will not admit. From which it will follow, that these dayes must expire with Antichrists height and begun fall. Otherwayes also, there would be no proportion between the number of dayes and years, that is, so many years to be understood, as dayes are mentioned (which he himself do grant.) And that ruine of the Romane Hierarchie mentioned before the blowing of the seventh trumpet, Chap. 11 is not a totall ruine of that dominion, as himself seemeth to acknowledge, pag. (mihi) 20 but the turn and beginning thereof, as afterward, and, Chap. 11 Lect. 4 will be clear.
The second Synchronism, is, of the measuring of the inner court, and Michael his fighting with the Dragon for the childe, with the first six seals. For the last part thereof, to wit, that Michael his war with the Dragon and the first six seals, do contemporate (if the close thereof be well understood) we acknowledge; but have already shewed, that the measuring of the inner Court can contemporate with none of them.
The third Synchronism, to wit, of all the vials with the sixth trumpet, cannot be admitted, because it is inconsistent with the series formerly laid down, and would quite confound the distinction that is between the principall and explicatory prophesies. This is a main difference and hath many others following upon, it: we shall therefore endeavour (beside what is already said, and what may be subjoyned, Chap. 11 Lect. 5 and Chap. 15) to make out this, that the vials do not contemporate with the sixth trumpet, but no succeed the same, and belong to the seventh trumpet, and contemporate with it, as the seven trumpets did belong to the seventh seal, or were comprehended under the same. Which we demonstrate thus, 1. If the title, nature, effects, object, and time of the seven vials, and of the seventh trumpet be the same, Then must the seven vials and the seventh trumpet be contemporary, expressing the same events: for, there can be no distinction gathered between them, if they be the same in all the former respects, and there can be no greater identity than to be one in all there: yea, particularly one in respect of the ruine of the Churches enemies, and her freedom; But the former is true. Ergo, &c. The title is one; the seventh trumpet is called a wo, and a great wo; the seven vials, are called plagues of God, as if they were the former wo, divided into so many great plagues. Secondly, That their nature is the same, may be read our of their names which do expresse it. Thirdly, Their object is the same; the seventh trumpet bringeth destruction upon those that destroyed the earth, and particularly those who flew the Prophets, and Servants of God, Chap. 11 vers. 18 which can be no other but the judgement on the beast, and his Kingdom, who persecuted the Prophets, vers. 7 and is threatned for that cause, Chap. 13 vers. 10 and Chap. 17. The vials again, are poured out on the same object, to wit, on the men that worship the beast upon his throne, great Babylon, &c. Chap. 16. Fourthly, That they belong to the same time, must also be clear: because the seventh trumpet is the last wo, the seven plagues are the last plagues, which doth make them relate to one time. And it they were not wholly contemporary, they both could not be called the last: for, it not so, then the last wo, to wit, the seventh trumpet, would be posterior to the first six vials. And we conceive that the first of these vials is comprehended under the title, last plagues, as well as the seventh; because it also falleth in within the compare of the last wo, to wit, the seventh trumpet. And if these four considerations prove them not to be the same, we know not what will prove it; or, for what end such coincident expressions are chosen by the Spirie of God. Beside, these seven vials must be called the last plagues, either because they do contemporate with all the three last woes, which cannot be alleaged, or, with the last two only, which also cannot be pleaded-for by him, seing, at most, they begin at the close of the second wo, as is alleaged, or, It must be because they do contemporate with the seventh only, which is the thing we have said: and to they are said to be the last plagues, upon the same account, that the seventh trumpet is called the last wo, to wit, because both had woes and plagues, and the same woes and plagues preceding them, and none succeeding; and therefore as the sixth trumpet must go before the last wo, so must it go before the last plagues, and so none of there vials can contemporate with it, seing they are called last with respect to it and as following upon the same.
To clear and confirm it further, we may consider their periods more particularly, and we will find that they arise and close alike, and therefore that wholly they must be contemporary: First, that they expire together, to wit, at the end of the world, is not questioned; and they could not both be called the last, if it were not so: Thus then will prove them in part to contemporate. Secondly, In reference to their rise, we say, either the seventh trumpet doth contemporate only with the seventh vial, or with all the seven; or, with some of them, and not with all; But neither the first nor the last can be said: For, 1. All the vials contain matter of one kind, as is already cleared, Therefore there is no reason to divide them, as if one part of them, to wit, the first six, did belong to one wo, to wit, the second wo or sixth trumpet, and others of them to another wo, to wit, the seventh trumpet: there is no reason for this division, especially considering that the last wo is of the same nature as the seven vials are; but the second wo, to wit, the sixth trumpet, is not of the same nature with the last, as the exposition thereof will clear: for which, cause, they are divided in distinct woes: The vials therefore being of one nature, cannot agree to woes that are so different in all the former respects. Secondly, that there is some observable march and bound betwixt the second and third wo, cannot be denied; for, it is especially marked in all the three last woes one wo is past and another cometh, &c. and the exposition will make it out: But if we will apply some vials to the second wo, and others to the third, there will be no such remarkable change to fix the difference between these two woes; because all the vials are but steps and degrees or plagues or the same kind, or rather of one plague, and that on the same object, to wit, Antichrist, &c. But these three woes do expresse judgements of different kinds, and upon different objects. And it is observeable, that that Learned Author, otherwise most acure in every thing, yet here is at some stand, whether to take in the first five, or the first six vials within the sixth trumpet. And considering, that the seven vials are put together in one form by the holy Ghost, even as the seals and trumpets were, What reason can there be given, why they should be divided, and the last only made to contemporate with the seventh trumpet, and others with the preceding trumpets, as if it were not one principal prophesie as the rest are, more than to divide the trumpets, and to make the last only to contemporate with the seventh seal, and the rest with the other preceding seals, seing the Spirit keepeth the same form in both? Further, we argue thus, if the seventh vial and the seventh trumpet only contemporate together, Then the first six vials must contemporate with the preceding trumpet, to wit, the sixth; But that cannot be said; because first, the vials, carry judgements on the same object with the seventh trumpet, to wit, on the beast, but the sixth trumpet doth contain a judgement of another nature, and on another object, as is said; Therefore the vials cannot belong to it. Secondly, The series and strain of the vials, sheweth that they together, do contain one whole period of the state of the Militant Church, to wit, Antichrists declining and decaying estate, even at the seals and trumpets did contain two former periods, to wit, the Churches sufferings, under Heathenish persecutions, and Antichrist his rise and height. The sixth trumpet therefore, being a step or degree of a former period, cannot be contemporary with any of the vials, which are steps of a subsequent period; for, two periods, neither in whole, not in part can be contemporary one with another.
More particularly, their rise must be at one and the same time: for the seventh trumpet cometh immediatly on the back of the killing of the witnesses, and contemporateth with the whole course of their liberty, as appeareth by this, that then, and not untill then, the Kingdoms of the earth becometh the Lords, Then he taketh to him his great power and reigneth, Then he rewardeth his servants the Prophets, and destroyeth them that destroyed the earth, Then the temple is opened in heaven and the ark of his testament is seen, &c. as it is chap. 11. All which do suppose, that it was otherwayes in all these respects before the seventh trumpet did sound, seeing these are marked to the effects of the sounding of it: which demonstrateth, that the sounding thereof must be immediatly upon the back of Antichrists height, and killing of the witnesses; and so must carry on his ruine, long before his destruction, which cometh by the sixth vial. It must therefore blow long before the seventh vial; yea, it must contemporate with the first, because they (to wit, all the vials) carry on Antichrist’s ruine, from that same term, as is granted, and will appear from chap. 15 where the Angels with the vials (even the first of them) came out of the Temple thus opened by the seventh trumpet, upon the instant of the earthquake and shaking of Antichrists Kingdom, at the expiring of the sixth trumpet, which is the very march thereof: for which, see chap. 11 Lect. 4. Therefore none of these vials can preceed the seventh trumpet, seeing before it, the Temple is supposed to be shut. Secondly, This last wo doth immediatly succeed the second wo, and therefore most have its beginning with the first vial, because if six vials did preceed the blowing of the seventh trumpet, Then would a distinct wo interveen between these two, to wit, Antichrists ruine, which is carried on by the first six vials; which were absurd: for, the sixth trumpet is not called a wo as bringing any judgement on Antichrist, as the exposition will clear, and is granted by him. Thirdly, If it were so, that the first six vials did belong to the sixth trumpet. Then would it, to wit, the sixth trumpet, contain two woes, to wit, the plague of Mahomet and the ruine of Antichrists for, both these give a denomination to severall woes; But the former is absurd. Fourthly, If the seventh trumpet doth comprehend Antichrists ruine and the carrying on thereof to his destruction, Then must it contain the first six vials, because by these he is ruined, and brought to nought, and his judgement is begun immediatly on the back of his height and fall, and perfected by them, Therefore must it here belong to the seventh trumpet, or, the seventh trumpet doth no way belong to the ruine of Antichrists but it doth belong to his ruine, as was formerly hinted, in the object thereof, and afterward will be clear Ergo, &c. Fifthly, If the sixth trumpet doth contain Antichrists hight, and the Churches lowest sufferings, Then can it not comprehend the first six vials, because by them Antichrist is ruined and brought to nought; and it is absurd to place Antichrist his height, and totall fall under the same trumpet, or wo, seing they do not fall under one period. Neither will it consist with the nature of this prophetic, that one trumpet, which containeth but a part of one period, should contain effects of so contrary and opposite natures, as Antichrists greatest height, and his totall and full ruine; But the former is true, the sixth trumpet containeth his height and triumph. Ergo, &c. Sixthly, The sixth trumpet doth leave the beast still in some being while the seventh come, as the same Author granteth, Synchronism 1 of this second part; But the sixth vial doth wholly overturn Antichrist and casteth him in the lake, as will appear from Chapters 16, and 19 and is often inculcated by this Author. Therefore the sixth trumpet and the first six vials can no way be contemporary. Seventhly, This seventh trumpet doth contemporat with the palm-bearing company, chap. 7 which palm-bearing company doth immediatly succeed to the sealed company preceeding so that where the sealed company closeth, there they begin, and the vials doth the same. For, (chap. 15) immediatly upon the hundred fourty four thousand, their being compleat and getting the victory over Antichrists name (which is all one with having palms in their hands) then immediatly came the Angels forth with the vials, and not till then; Therefore it will follow, that the vials must in whole contemporary with the seventh trumpet, the contemporary of that palm-bearing company, according to the common rule, quœ conveniunt uni tertio, conveniunt interse; But the first is true, as from the former grounds is clear. Ergo, &c. Lastly, If we suppole 1260 dayes to signifie so many years, as he doth; and again, if we suppose that just so many years must interveen between the breaking of that Heathenish persecution, and the blowing of the seventh trumpet, and also of the pouring our of the first vial, Then must the seventh trumpet, and the beginning of the vials, be contemporary; this cannot but hold: But both the former are true, And are to be supposed; the first from his grounds, chap. 11. The second will appear thus, that so many years de facto, or, inexperience, having interveened, from the Churches delivery from Heathenish persecution, and her begun delivery from Antichrist, before which, no vial can be said to be poured forth: the other part, to wit, the blowing of the seventh trumpet upon the expiring of these 1260 dayes from that date, is to be made out, chap. 11 Lect. 4. In sum, if it can be made out, that the sixth trumpet is past, and the seventh already hath founded de facto, Then the debate of contemporating the seventh trumpet with the last vial only, will evanish; because that is the thing driven at: that the seventh trumpet may hold forth an estate of absolute freedom to the Church after Antichrist his full ruine; But, we suppose that the former is made out, chap. 11 Lect. 4. The grounds therefore that are said to hold up this Synchronism, must also fail.
If it be said, that the seventh trumpet doth suppose an absolute freedom from Antichrist, because in it the Lord God Omnipotent reigneth, the Kingdoms of the earth are become His, &c. which cannot be verified during the first six vials while in part Antichrist reigneth, Therefore it must succeed them? Answer, first, This is a mistake of the place, which is not to shew what case the Church shall be in at the sounding of the seventh trumpet, but, by way of anticipation, to shew the effects following thereupon before they come: and serveth to explicate the expected events thereof and make it observable, because of such a wonderfull change, to wit, that Kingdoms and Nations, even now Antichrists, are, by its founding, to become the Lords: which doth suppone Antichrist to be strong, having many Kingdoms and Nations, and the Church to be few and low when it doth sound. Secondly, Although it expresse the events in their heighest degree, yet it will not follow that it was at its height instantly at the blowing thereof; but only this, that it was to be so ere it expired; Because it is usuall in this prophesie to expresse the state of the Church, during one period by the most eminent step thereof, as will find, Chap. 11 and 12 where the Church is said to be in the willdernesse during a whole period, because that decay came to a height during that time, although it was not at the first instant so low. Particularly, the whole state of the Church, after Heathenish persecution, is set forth, (Chap. 7) in two, periods; the one, to wit that of the sealed number, is set forth at its lowest, the other, at its heighest victory: yet, no question, ere that palm-bearing company came to a height after the sealing time, there was a fight and wrestling against Antichrist for his weakening. Hence we may reason, either the vials, which bring down Antichrist, must belong to the sealed, or to the palm-bearing company; for, there is no mids: But they cannot belong to the first; because in all periods, the last step is the heighest step, as the last persecuting seal is the forest: The last trumpet of Antichrist his reign, hath him highest, and the last vial hath his Kingdom lowest: the vials therefore which suppose Antichrists height to be past, and the Churches flourishing condition to be begun, can in respect of none of them contemporate with the sealed number, but with the palm-bearing company; and so all of them must contemporate with the seventh trumpet; which was the thing to be demonstrated.
His fourth Synchornism, is, of the Serpent, and Dragon his binding, chap. 20 with the seventh trumpet. This being well understood, according to our former grounds, whereby the seventh trumpet, and all the vials are made contemporary, is to be fixed as a truth: but being understood (as he doth understand it), by contemporating the seventh trumpet with the seventh vial: only, and that intervall which followeth the destruction of the beast by the sixth vial, is not to be admitted. And supposing that that binding of Satan, (during these thousand years, chap. 20) doth contemporate fully with the seventh trumpet, chap. 11. (which is indeed a truth) and supposing that the seventh trumpet doth begin with the seven vials immediatly on the fall of Antichrist his declining Kingdom (which we have formerly made out) It will necessarily follow, that the thousand years are to begin with the vials where the sixth trumpet closeth Antichrist his height: and as the seventh trumpet doth not presuppose Antichrists fall, but his begun ruine, (as hath been shewn) So it must be said of that thousand years binding of Satan, which is called the time of his binding; because, during that period, he cometh to be bound, although at the entry thereof his restraint be not at its height: concerning which, more is to be seen, chap. 20 Lecture 4.
His fifth Synchronism, is, of the thousand years of Christs reign with the seventh trumpet or intervall following the beasts destruction. This reign of Christs, being the same with Satans restraint; what judgement we have given of the former Synchronism, is also to be applied here.
The sixth Synchronism, is, of the new Jerusalem, and the Lambs wife, with the seventh trumpet and intervall foresaid. This we cannot admit, because we conceive that new Jerusalem is to set forth the glorified estate of the Church-triumphant, and so falleth not in under the seventh trumpet, safe as that trumpet doth put an end to time and enter the Church (then made ready as a Bride for the Bridegroom) within the palace of the King, and there to abide for ever. But of the grounds thereof, see more, chap. 21 Lect. 1.
The seventh and last Synchronism, is, of that palm bearing innumerable company, chap. 7 vers. 9 with the seventh trumpet, or, interall aforesaid. This generall we acknowledge to be a truth, the seventh trumpet being begun with the first vial, as hath been said; but the restricting of it to the intervall, following the destruction of the beast and sixth vial, cannot be admitted: and is the rise of that discrepancie which is in the application of many of these Synchronisms, which otherwayes in the generall are solid, and do agree fully with the series and mould which we have laid down, as in the procedor will appear.
FOlloweth now the History of opening the seals, which is to be knit to vers. 7 of chap. 5 and became and took the book out of the right band of him that sat upon the Throne. There is then a digression by a Song from the matter, whereunto now he returneth, as it were, thus; I saw when the Lamb had taken the book out of the right hand of Him that sat upon the throne, He went on to open the seals, thereafter I saw and behold, &c.
Every one of these seals hath a type, holding forth the matter contained in it, and some word of explication added for the understanding of it.
The first four have one common type, to wit, a Horse, because they relate to one common subject or object, to wit, the Church; and they have a voice, calling, Come, and see: The fifth and sixth have no such voice, because they speak so distinctly of themselves with difference from the former four in respect of their scope.
For conceiving the meaning of these seals, take notice, 1. that they are not to be looked upon as continuing a Story of the Church from the beginning to the end of the World, as was said; yea; it appeareth by the Answer given to the Saints in the fifth seal, that there were Martyrs to be crowned by suffering after that time before the end; and it being clear that these Martyrs are not crowned by the sixth seal; which bringeth judgement upon persecuters, It must remain therefore to be fulfilled under the trumpets, and consequently that they must interveen between the sixth seal and the end.
For, 1. there is one common sign or type in the first four seals, to wit, an horse, which in the first seal representeth the Church as honourable and victorious by the spreading of the Gospel. And therefore, 2. by an horse, under the second, third, and fourth, must be understood the same thing represented, to wit, the Church, although different in her condition from the former, according as the same type is variously set forth. 3. It appeareth by the fifth seal, that the Churches suffering is here to be understood, Where we have these four, 1. That the party suffering was the Church, as appeareth by their Prayer, Dost thou not avenge our bloud? &c. 2. It appeareth, that their suffering was for no private quarrell, by their description, vers. 9. The souls of them that were stain, for the Word of God, and for the testimonie which they held. 3. It appeareth that this suffereing was from men, and that without the Church, by their description who were instruments, Dost thou not avenge our bloud on them that dwell on the earth? as looking to the multitude of the world, contradistinguished from the Church. 4. It appeareth, that this suffering was for a long time uninterrupted, and to must be the first suffering of the Church before God overthrew Heathen persecuters: their Prayer, How long, Lord, wilt thou not judge and avenge our bloud, &c. which importeth, that unto this time God had not wholy reckoned with Heathen persecuters as He did when Authority began to own Christianity: and so these first five seals, at least, hold forth the suffering condition of the Church during the time of Heathenish Emperours: and this period runneth to the first great change of Gods outward dispensations to His Church, to wit, when civil Authority and force began to be freind the Church against her enemies, which will be found to be in Constantines time, about the year 310 or thereby. Yet would we not peremptorily assert, that none of these judgements affected the wicked world during that time. For, 1. God sendeth the Gospel into the world. 2. Many prosane men reject it: for which, 3. God plagueth the ungrate world more than before the Gospel came: whereupon, 4. the rage and malice of men do break out against the Gospel and the prosellors of it, as the causes of all their evil, which procureth again new judgements from God. By Which we may see what interwoven connexion there is amongst these things, to wit, the Churches sufferings and the worlds (which hath been long since observed by Tertullians and Cyprian in their Apologies contra Scapulam and Demetrium) But this we think, that though there might be (and no question were,) judgements on the world for despising the Gospel, and particular plagues on persecuters; yet during that time, there was no such generall reckoning with them, nor are they such judgements which these seals primarily describe, which is all we would say.
For understanding these seals, or types in them, we would have respect to these three, 1. To the key or series of the Story before expressed from the fifth seal. 2. To the nature of the type it self, being compared with other Scriptures. 3. To the events as they are recorded in story.
The first words of this Chapter hold forth the rise of the vision, to wit, the Lambs opening one of the seals; which is to be knit to vers. 5 chap. 6 as is said. By opening one of the seals, is understood the first seal, as Matth. 28:1. By One of the Sabbath; or, by One day of the week, is understood the first day of the week, as by comparing of the Evangelists is clear, and is here confirmed by designing, the second, the third, &c. after this; and so also it is clear, that by mentioning one beast, is understood the first, by the same reasons. We shew before (Chap. 5) that these Books were long scrols, rolled about something, and the Book being so rolled, it might be divided by sundry seals, so that one part might be opened and read, while the rest were sealed, and so, when he had opened the first seal, importeth, that such a part of the scrol was made legible.
The first thing that occureth, is, the preparation by the first beasts inviting to come and see. This is common to the first four seals, though in some things there be difference. There are three parts in the preparation for this seal; the first is common, a voice, saying, come and see: which is not only for Johns upstining and warrand to behold that type; but also for all Readers and Hearers, to put them to observe it, implying, that there is some mystery in the thing, yet desirable in itself to be knows, and to be desired by Gods People.
The second, is, That it is the first beast that uttereth this voice, Chap. 4 he is like a Lion, importing the Valiant courage and boldnesse that faithfull Ministers had in the Primitive times, when Christ first sent forth the Gospel, and it suiteth well with the type following, the beasts being so marshalled as they hold forth the qualifications that should be, and are requisite to be, in faithfull Ministers in the execution of the things prophesied of in these types.
The third, is, that it is said to be like the noise, or voice, of thunder, because of the power and force of that word, exhorting all to the beholding and welcoming of Christ in the Gospel, as was in the first founding of the Christian Church, and spreading of the Gospel and the floarishing state thereof, when He furnished His Apostles and Ministers with such liberty and boldnesse.
From all which, these two speciall Doctrines arise, 1. That the belt of men need upstirring for receiving the things of God and considering His dispensations; were it John himself, he hath need of upstirring; and consequently, all Gods People have need of upstirring on this side of time, else things may escape us and not be observed, means are not uselesse, a Ministery is needfull and usefull as long as there is a corrupt member in a Church or corruption in any member.
Verse 2. We come now more near to the types. The first thing seen, is, a white horse. Where consider, 1. The type, that is, a horse and a rider. 2. How he is described and set out in severall circumstances, as, first, from his colour, he is white. Secondly, in his rider and his armour, be that sat on him had a bow. Thirdly, in his dignity, a crown was given unto him. Fourthly, his employment (which is expressed in the word added for explication) he went forth conquering, and to conquer.
His dispensations are compared to horses and riders on them, for these reasons, 1. To let us see His Soveraignity that hath all these at His command to, send for good and ill, as great Kings have their Messengers for executing their will. 2. To shew the speedinesse, swiftnesse, and irresistiblnesse of whatsoever dispensation He sendeth, as the horse is speedy and valiant. 3. To shew the dependence of all events on His dominion, and His immediate ordering and guiding of them as a rider doth an horse: and he letteth them not run at randome, or by guesse, as a horse without a rider or bridle, but hath them all well ordered whether good or bad.
The riders armour and dignity, a bow and a crown, which signifieth the same thing: The bow shooteth far and peirceth deeply, as is said, Psal. 45. Thy arrows are sharp in the hearts of the kings enemies. A crown again, setteth out statelinesse and victory, especially while it is said, a crown was given him, which supposeth growing successe.
This is cleared by the word added for explication, He went out conquering, that is, carrying all before him; and to conquer, that is, continuing and going on to do so victoriously. In the application of this, and of the following types, we shall look, 1. to them as Propheticall, relating to particular events and times. 2. As holding forth some Doctrines in generall, usefull for all times.
By this type, is understood the flourishing estate of the Gospel, and the spreading estate of the Church by it after our Lords Ascension, as it were, Christ in the Ministery of His Word, going out to conquer soals and prevailing. First, this exposition agreeth well with the type, being compared with Psal. 45:3, 4, 5 and Revel. 19:11, &c. In which places, Christ is represented. 1. as riding on horse-back, and that upon a white horse. 2. as armed with arrows, and the two edged sword, which is His Word. 3. As Crowned. 4. As having the same design of riding prolperously, &c. for the subduing of the people under Him by His sharp arrows in their hearts: which is the very same thing agreeing with this type. Secondly, It agreeth well with the event: If we consider the first estate of the Church, immediatly after Christs Ascension, (the describing whereof is the scope of this first type) we will find it in the Apostles dayes to have exceedingly spread, the Gospel then and a little thereafter triumphing, and conquering almost over the whole world. Paul preached from Jerusalem to Illyricum, Rom. 15:19 then among the Jews, the Word encreased mightily, Act. 6:7 to Damascus, Act. 8. In Arabia, Gal. 1. Pontus, Asia, Cappadocia, Babel, Bithynia, 1 Pet. 1:1 and Chap. 5:13 to Parthia, Media, Mesopotamia, &c. Act. 2:9, to Corinth, Athens, Macedonia, Galatia, Rome, Antioch; &c. as appeareth by the History of the Acts, and the Epiltles written to these Churches: which being looked upon in itself, to be carried on so suddenly by such weak means and despicable instruments, as the preaching, and Preachers of the Gospel; and over so great difficulties, as the wisdom, power, and enmity of the world, It cannot but be wonderfull and passing credir, and can be no other thing but the conquest of Him who can subdue all things to Himself, and call things that are not, to bring to nought things that are, by the most fectlesse and unlikely means; So that justly this event may be described by such a type as this.
If we take from Historie a view of after-times, it spread to Africk, Spain, yea, to Britain itself, as is testified by the most Ancient writers, whether by simon Zelotes, or Joseph of Arimathea, or by some of the Apostles themselves, as is asserted by Cent. Magd. Cent. 2. Foxe White in his way, Usher de suc. Eccl. Brit. we shall, not determine. This is clear from Tertullian Apol.adv. Gentes, that before his dayes, britain, which was inaccessible to the Romane Armies, was made subject to Christ by the Gospel. This is enough to prove the event to answer the type, and that this horse hath conquered according as was foretold, the Church at that time being enlarged in bounds, increased in number, shining by the gifts of Ministers and lives of Professors, and being in a great measure, for a time keeped from being overrun with Errors and Schism. This horse and rider, though He began to conquer then, He hath not altogether given over yet, though for a time He may seem to hast: when the world is again restored from Antichristian darknesse, ye will find Him thus mounted, chap. 19.
For generall Doctrines ye may Observe these, 1. That the preaching of the Gospel (more than any other dispensation) cometh not by guesse amongst a people, but is sent, and ordered as other dispensations are, and hath a particular Commission. It is one of the hories. He sendeth here: and hence it is that it is sent to, and preached in one place, and not in another. So, Acts 16 the Spirit putteth them to one place, and suffereth them not to go to another place. There is not a sermon cometh without a Commission. Obs. 2. That the thriving and successe of the Gospel (more than the coming of the Gospel among a people) goeth not by guesse. The Gospel hath its end as well as its Commission, a particular Coummission for such an effect, Isa. 55:10 as the rain cometh down. 2 Corinth. 2:14. Thanks be to God which always causeth us to triumph in Christ. 3. The Gospel is most mighty to conquer and fable when Christ armeth it with a Commission and doth concur therewith, 2 Corinth. 10:4. The weapons of our warfare are not carnail, but mighty through God to the pulling down of strong holds, casting down imaginations and every high thing that exalieth itself against the knowledge of Christ, and bringing into captivity every thought, &c. 4. From this description of the horse and his rider and his imployment, Obs. That the great and main end of the Gospel, where it cometh, is to conquer and subdue souls. That is the end of a Ministrie, to being souls in subjection to Christ, 2 Cor. 10:5. To pull down strong holds, to cast down imaginations, and every high thing, to lead every thought captive to the obedience of Christ. And it hath its end, when Christ arrows are made powerfull to pierce hearts. Compare, Eph. 4:8 with Psal. 68:18. He ascended on high, and led captivity captive, and received gifts for men; even for the rebellious, that we Lord God might dwell among them. This is the main thing the Gospel aimeth at: and as many of you as render, to Jesus Christ; the Gospel hath had its force and effect in you. But where folks stand out in their rebellion, it hath not its proper fruit: And O, how few are wrought upon kindly! How few are made subject! How many are yet serving their lusts and pleasures, and yeelding themselves to sin which they were born slaves to, sin and Satan keeping still their old dominion in them, and they their old subordination to them! Obs. 5. The Gospel conquereth more or lesse where ever it cometh, that being its earand to conquer; when Christ is mounted. He is going to conquer, if it were but to take one fort or one soul from Satan; when He lights His candle, it is for some lost groat, and it will accomplish that for which He sent it, Isa. 55. 6. Taking this conquest and flourishing estate of the Gospel to relate to the first times thereof when it came into the world, Obs. That most frequently the Gospel at its first coming amongst a people prevaileth most, and hath more sensible successe and conquest, than at any other time. So was it when it came first to the world, its victories were swift and speedy; encreasing more for a few years at that time, than alter wards in many generations. And so it is when the Gospely, after Antichrists defection, reviveth again, Chap. 19:11 in a few years it spread through many Kingdoms and Nations, when there were but few Labourers comparatively. In Luthers dayes it conquered more than for a hundred years since. And as this holdeth in the generall, when the Gospel cometh to a Land; so doth it proportionably hold with a Congregation, yea with particular persons, who in experience are found often to take more sensible progresse at their beginning than afterward; So also with the coming of a particular Minister with the Gospel to a certain place, often he is most sensibly countenanced, or at least by people more accepted than afterwards, it being often with them as with the hearers of John Baptist, Joh. 5:35 who rejoiced in his light for a season.
Reaf. 1. Because ordinarily some more, than a common impression upon the hearts of hearers accompanieth the Gospel at its first entry, there being generally amongst people some common effects of the Spirit, such as convictions, warming of affections with love to the meslage, and to the carriers of it, as was in John’s hearers; partly, from the newnesse and uncouthnesse of the thing; partly, from the lovelinesse and desirablnesse of what is contained in it; partly, from the reasonablnesse and equity of what the Word calleth to; partly, from the exercises and wakenings of others touched about them; partly, from some speciall efficacie and power usually accompanying the Word at its entry, while the affections of both Speakers and Hearers are most warm: which things, being somewhat new to many, and not being acquainted formerly with the like, breed some stirring and motion amongst people; which though it be but common, yet someway disposeth for the more serious and single use-making of the Word, even as miracles, though not saving gifts of themselves, yet thus contributed for making the Gospel to be received at first among the people: &c. experience teacheth, that when the Gospel (to speak so) becometh more habituall to folks, these motions are more rare, and the disposition to profit, lesse.
Reason 2. When the Gospel cometh among a people, it readily findeth them in some grosse temper of ignorance, profanity, or the like, &c. and therefore when or where the general truths of the Gospel are believed, there is a more readie way to convince, and threaten, and a greater facility to take with convictions, and to tremble at threatnings, when the naturall conscience can neither say against the truth it self, or the application of it to them. But again, where the Gospel hath been for a time, men are so pust up with, the name of Christianity (like Laodicea, or, are satisfied with formality for removing of challenges for grosser evils, or with presumption in misapplying the promises) that it is not so easie to alarm them with their hazard.
Reason 3. Gods intention and purpose in sending of the Gospel to a people or place, is to conquer: and His way of conquering, is, to catch (as it were) whole draughts by his net at once (as we may see by the many thousands, Act. 2:3 and 4 that are gained by one preaching) and therefore as He never sends the Gospel, but where He hath some to gather, (so to speak) He keepeth the tide, and sendeth where, and at such time as He hath many together; having, as it were, fitted and trysted them for that end. As we may see from Mat. 9:37, 38 the fields are first ripened, then Labourers are sent to the Harvest. Every time is not Harvest-time, and therefore not a ripening time; but when He hath ripened a Kingdom, Town, or Parish, then, and not till then, ordinarily thrusts He out His Labourers, who speedily cut down the ripened grain: But as the Harvest doth not alwayes continue, so neither doth this ripening; for, a Ministers successe, is not alwayes according to His pains, but according to the ripnesse of the field he labours in; and therefore he may, when the Harvest is past, be at more pains in the gleaning of a reaped Field, than at first to gather whole sheaves.
Reason 4. Because then ordinarily people are in more capacity to profit by the Gospel, at least, in a lesse incapacity, than when without fruit they have lived for a time under it: for, when it edifieth them not, through their corruption they grow more hard and cold, more secure and presumptuous in respect of themselves, more prejudged in reference to the Word and the carriers of it, and can abide freedom lesse patiently than before, as we may see by the Churches of Galatia, who, at first, received Paul as an Angel of God, Chap. 4:14 and so far he prevailed with them as to make them give up themselves in profession to Christ with much seeming zeal, vers. 15 yet afterward, these same Galatians being Christians, took worse Pauls freedom, vers. 16 and were not to easily, even by him, brought over a fault in Christianity to be singly Christians, as they were at first to be Christians. This being ordinary where the Word cometh, and bettereth not folks condition; the longer they live under it, the greater will be their incapacity of getting good by it Isa. 55.
Reason 5. Which followeth upon this Gods giving up a people Judicially, that they who have loved darknesse, rather than light, though light came into the world, should be given up. (as it is, Isa. 6.) To see and not perceive, to hear and not to understand: which is, to have means and not to profit by them, or, (as it is, Isa. 29:10) to be cast into a deep sleep, so that all visions become as a sealed book unto them. This cause hath divers steps, in some lesse and in some more, according as they continue to thwart with the light of God and to imprison it in unrighteousnesse, Rom. 1:18. Hearers had need to advert what use they make of this Gospel: many sad proofs of this truth are amongst them: young ones and beginners had need to be Watchfull if they thrive not at their entry by this Word, before the scroof grow over their hearts, it is a hundreth to one (as may be seen in experience) if ever it do them good. Ministers at their entry to a place, and the people with whom they enter, had need to be bussie, every time of the year will not be Harvest-time to them.
FOlloweth now the opening of the second seal, which hath the same type, to wit, an horse and a rider, as the former, but very diverse in respect of the other particulars, as by comparing them is clear.
That this and the two following do hold forth sad dispensations, will be easily granted by these who consider the descriptions of them. The main thing to clear then, is, 1. Whether these hard things do principally point at judgements on the world, for despising of the offer of Grace made under the former seal; or 2. Persecution stirred and moved by the world against the Professors of Christ; or, 3. Gods judgements on persecuters: These three in their causes and in the events, are so linked together, that one of them is not long without the other, and it is no great inconsistence to take in all. The world despiseth Grace, God plagueth it for that; the Heathens blame the Christians for those evils, being stirred up by the devil against them, as the only troublers of the world and contemners of their gods, which putteth them to persecute, and then the Lord letteth louse all forts of judgements on them, as was hinted before.
Yet more especially, considering the scope (which is to shew the condition of the Church) and the arguments which are in the Text, we think, if specially setteth out the sufferings of the Church: For, 1. it is the same type in all with the former, to wit, a horse, differing only in accidentals, as colour, &c. It is most like then that they set forth the samething, and belong to the same subject, to wit, the Church, but as she is diversly affected, according to the diverse description of circumstances. 2. The fifth seal cleareth this; for, they suffer here, who cry for vengance there, But that is the Church, who are supponed by that crying to have been long under suffering before that, which can be no other but the sufferings holden out by these seals. 3. It agreeth best with that contemporary prophosie, Chap. 12 where this bloudinesse is set out by the red Dragons waiting to devour the man childe new brought forth. 4. The event, and Christs prediction, Mat. 10:34, 35 and Luk. 12:51, &c. that He came not to send peace but a sword, and to kindle a fire already almost begun, confirm it: and we cannot more warrantably expound these sad things which follow & accompany the Gospel of any particular event, than of that which agreeth with His plain Word; by which Word also we may be helped to understand what taking peace from the earth is, to wit, confusions and troubles that come on the Church after the manifestation of the Gospel.
The meaning then of this type, as a prophesie, in short, is, to foretell that that Church which should at first shine by the spreading light of the Gospel, and should be captivated unto Jesus Christ by His triumphing in His Ordinances throughout the world, that Church should be suddenly set upon by persecuters, and a bloudy and a terrible-like di pensation should immediatly follow the conquest of the Gospel, so that in no part of the world the Professors thereof should have externall peace; but being hated of all men, should be betrayed, killed, massacred, and cruelly and universally put to death, in so far that the former dispensations to the Church should seem quite to be altered in their outward face, and the changed from her former whitenesse to a bloudy colour, in respect of her many sufferings.
The preparation here to this type, is the same as under the former, to wit, a voice, saying, Come, and see: whereby, all are again and again stirred up by all the Ministers of Christ, whatever be their qualifications, to consider the opened seals. Only it differeth in these two, 1. That this is the second beast formerly described, Chap. 4:7. 2. That though he speaketh the same thing, yet doth he it in a different manner, as a Calf or Oxe differeth in their found from a Lion. The reason why the second beast so qualified as a Calf, is made use of to invite to come and see the events of this seal, is, because, that beast, being most famous for patient enduring and hard labouring, suiteth best with such a suffering condition of the Church and so sad news as were to be revealed by this type; and also, because it representeth best the qualifications of a Ministrie fit for such a dispensation, and so also setteth forth Gods wisdom most, in fitting men for, and trysting them with, such a sad condition of His Church. It is therefore to good purpose observed at the opening of each real, whether it be the first, second or third beast that calleth; for, they are not ranked by guesse, but purposly, to point out a suitablnesse and conformity between such an event or condition of the Church, and the persons made use of in reference thereunto, according as they are represented by the saids beasts; and as this exposition agreeth with the scope of the prophesie, so with the type, and with the word of explication that is added.
There is one objection against this exposition necessarily to be removed, for clearing this and other passages of this prophesie: That is, (say some) This Commission is expresse to take peace from the earth; But, through this prophesie, the Church is ordinarly understood by Heaven, and these that are without, by the Earth.
For answer We say, 1. It is true, by the Earth, often is understood the unconverted world; yet it is not alwayes so, even in this prophesie, as is clear by these places, Chap. 3:10. The men on the earth which are to be tried, are members of the Church; otherwise it had been no peculiar priviledge to Philadelphia to have been exempted from it; so Chap. 7:1. Chap. 13:9. Chap. 13:14. Chap. 14:16 etc. where the exposition of the several places will make this clear, For, as sometimes the Church is distinguished from the World, and in that respect called Heaven; so sometimes the Church Militant is distinguished from that which is Triumphant in Heaven, and in that respect it is called the Earth; and that is especially, when its trials or sufferings are spoken of, which reach, only to that part which is on earth.
More particularly, we think this part of the prophesie looketh especially unto the first two persecutions, to wit, the first, raised by Nero, which began neer or about the year 66 of our Lord. The second followed (with some intervall) under Domitian, whole persecution began, Anno 97. These were the first, who by publick Edicts stirred up the Heathens and all the enemies of the Christians against them, to kill murther, and torture at their pleasure. By these persecutions, suffered almost all the Apostles, as the History of the Church cleareth, and many other famous Champions of Christ: and it came to that height, that Christians were accounted all the day long as sheep for the slaughter, Rom. 8:36 and could have no certain dwelling-place in the world, though it was not worthy of them. We apply it especially to these two first persecutions; Because, 1. It agreeth best with the order of time formerly laid down, to wit, that the second seal is next immediatly unto the first. 2. Because the nature of these persecutions, and the effects of them, which were in a bloudy, cruel and open manner driven on by these two beasts (one of whom, Paul calleth the Lion, 2 Tim. 4:17) do suit best with the type formerly expounded, though proportionally the following persecutions in their nature are described here, as they were, bloudy: in which respect, we will find killing with the sword again to be mentioned, vers. 8 under the fourth seal.
This being the exposition of this type, as it is propheticall, we shall now lay down some generall Doctrines which may be drawn from what is said and further confirm it. 1. From renewing this exhortation, Come, and see. Observe, That every passage revealed by God, for the good of His Church, should be taken notice of by them. 2. That it is the second beast which is now made use of when the Church is suffering, Obs. That our Lord Jesus hath Ministers fitted for suffering, as well as for action; He hath them who are like Lions to spread the Gospel; and therefore the first Preachers or Reformers in a Land are eminently furnished ordinarily with boldnesse and zeal, daringly to undertake such a difficult task. Again, He hath them who are patient like calfes, when He calleth for suffering. Obs. 3. That fitnesse for patient suffering, is a gift necessary and profitable for the edification of the Church, and a qualification becoming a Minister of the Gospel, no lesse than the former boldnesse, & hath work and use in the Church as well as the former hath; though it be not alway so shining, yet is it not to be despised by any. Obs. 4. That our Lord Jesus Christ timeth and trysteth Ministers qualifications according to the task which He hath to do with them, whether it be for doing or suffering, He hath them accordingly qualified. 1. He sendeth out as it were Lions, because then He is to triumph over difficulties then come, as it were, calfes after them, because their great work, is not so much to gain new ground, as to maintain what the former have gained, & (as it were, calfes) to endure suffering; yet both sorts are employed for one end, to preach one Gospel, for the edification of the Church. 5. More particularly from that which is holden forth in the type, being compared with the former seal, we may Observe, That a flourishing, Gospel in the World or in a Land, is not long without a persecuting sword on the back of it; Or, ordinarily there is a certain connexion betwixt a conquering Gospel, and sad trials upon the Professors thereof, Luk. 12:49, 50, 51. I came to send fire on the earth, and what will I, if it be already kindled? &c. Scripture and experience do abundantly confirm this.
We may only ask, How it cometh, that persecution followeth so at the heels of the Gospel, and what so it of connexion this may be? Answ. We will find a threefold connexion between these.
The first, is meritorious, procured by the Churches walking unworthy of the Gospel: for, many despise and reject it; others walk unworthy of it; the most part sit down under a formall and lukewarm profession: and so, by not welcoming kindly the whit horse, they do procure this red horse to be sent out upon them for punishing their hypocrisie. This is given for a cause of these first persecutions, by some of the blessed Martyrs, particularly by Cyporian, who, laying out the causes of the persecution, doth name worldlinesse, emulations, divisions, &c. as sins amongst Christians justly provoking God so to exercise them, accounting that a chastisement as from God, which was persecution as from men. See Cyprian in his fourth Epist. of his fourth, Book,) which is the 8. Epist. pag. 15. Edit Pamelii, and frequently, See Euseb. lib. 8. cap. 1.
The second connexion, is finall, in respect of Gods purpose, who by these persecutions intendeth the bringing about of good ends, as, to make His truth more manifest, to discover the rottennesse of some professors, to evidence the honesty of others. Many will rejoyce for a time under the profession of the Gospel, who, when persecution cometh (like the seed sown in stony ground, Mat. 13) by and by will stumble; therefore the Lord in His wisdom letteth a sword pierce through many of his most precious Servants, that the thoughts of many hearts may be revealed; which reason is given; Luk. 2:34, 35.
The third connexion may be called, occasionall, that is, when the light of the Gospel with power cometh into the world, (where sin hath had the dominion, and by it mens corruptions begin to be restrained, and their liberty in sinning marred) corruption and malice in men take occasion thereby to rage, as being the more provoked; and therefore leaveth no mean unessayed to have that Gospel out of the world, which disturbeth their sinfull peace. This doth not properly flow from the Gospel, but from the devils malice, and mens corruptions, which are imbittered thereby, and now rageth to be disturbed in that dominion and possession, which for a long time he hath possessed like a strong man keeping all in peace within his bounds, till this stronger come to cast him out. This maketh many, who lived quietly before light came amongst them, to appear quite another thing.
More particularly, we will find these Primitive persecutions to have been raised upon these occasions, which went along with the Gospel.
The Gospel drew men from the old Heathenish way of serving Idols, and by force of reason did evidence the nothingnesse of Idolatry, and vanity of that worship which was used by these Emperours, and almost all the world. Upon this, Satan took occasion to charge Christians with singularity, in taking up a Religion of their own; and with pride, in counting themselves wiser then their Predecessors; and to be insufferable, as untractable men who would not follow the rest of the world; may, not their own Emperors, nor Predecessors in the matter of their Religion, but took them to a new way of their own; all which, was exceedingly heightened by the devil, to make Christians and Christianity odious. This pretext is frequent.
A second was, The devil striving to make Christianity suspected unto the great men of the world, as inconsistent with civil Authority, and tending to the ecclipsing and diminishing of temporall greatnesse, dominion, and power of Kings: which was confirmed by these things. 1. Ministers freedom in reproving the faults of all, and their not sparing nor flattering of any, often occasioned the enimity of great men, who thought that derogatory to their honour, and unbecoming inferiours. Therefore, to suppresse that, often the most faithfull men were persecuted, as we see in that instance of Herod, in John the Baptist, Matth. 14:2. This suspicion was confirmed by the multiplying of Christians, and the mistake of the nature of Christs Kingdom, as if His Kingdom had been inconsistent with theirs; therefore, fearing left the multiplying of Christians should have tended to the setting up of Christs power, and the overturning of theirs, they endeavoured to bear them down. This made Domitian in a speciall manner to search for, and put to death, all the naturall kindred of our Lord Jesus, left any of them in the abounding of Christians, should have pleaded title to His Kingdom. 3. The many slanders that were vented against Christians, especially by Magicians, Idolatrous Priests, Jews, Apostate Christians, and such like, who crying out on them as enemies to mankind, and guilty of the vilest sins, as of Adultery, Incest, Drunkeness, &c. at their meetings, and so to be the causes of all the plagues that came upon the world: which calumnies, are fully refused by Justin Martyr, Tertullian, and Cyprian in their Apologies: Wherein these two things are asserted, 1. That Christians were innocent of these scandals. 2. That it was not the Gospel, but the worlds rejecting of the Gospel, that brought these judgements on. 4. This occasion rose from Christians strictnesse, who would not flatter their Emperours by worshipping of them, and calling them gods, as others did. 5. Nothing more was mistaken than Church-men in their exercising of Discipline and censuring of others without dependence on civil Power, especially when they exceeded in any particular, as that law of Euarissus, ordaining that no accusation of a Lay-man, or laick, against a Pastor, should be admitted. This is recorded to have provoked Trajan to persecute all the Christians.
Obs. 6. The persecutions of the Church of God are particularly ordered as well as the preaching of the Gospel, and the thriving and flourishing of the Church. This horse hath a rider, that hath his armour and a sword given to him, and it is told what he shall do, he shall take peace from the earth, go so far and no further: yea, there is a more particular commissionating of this nor the former, to point out that there is a particular hand guiding the sufferings of the Church and People of God. See it in Job, how in all the commissions Satan getteth, he is strainly bounded and limited. If the world rage at Christ and His followers, and persecute, yet that horse is not without a rider, and a bridle, & the sword he carrieth is limited, it cannot hurt a hair of the head of any but as it is commissionated, Mat. 10. The hairs of your head are all numbred. Persecution cometh not without a particular Commission, more than one is converted without the influence of His Spirit; He that guideth the one, guideth the other; and our Lord Jesus reigneth now, as before. 7. The restraint mentioned here, to take peace from the Earth, sheweth, that no persecution can marre spiritual and eternall peace, they reach but the outward condition, as, to hurt the name, to plunder the goods, and to kill the body; but can reach no further. Joh. 14:27. Christs peace is given, not as the world giveth it, uncertainly, but surely: which should make us esteem the more of it. 8. An earthly condition, or peace, is never settled; any trouble may quickly disturbe that. 9. The world is much in Gods reverence for their outward peace: at one word He can take peace from the earth, and turn order into confusion, and imbitter the spirits of most familiar friends and near relations one against another. Did not He prevent it, our life would be soon miserable. It is He that we should depend on and acknowledge, even in outward things: for, when He giveth quietnesse, who then can make trouble? and when He hideth Himself who can behold Him? Job 34:29.
THese Verses continue the history of the opening of the seals, or rather the prophesie revealed by them. The third seal holdeth forth a sad condition of the Church, in some things agreeing with the former type, and preparation thereunto; but, in many circumstances, differing. As first, the voice that calleth, Come, and see, is the voice of the third beast, which (Chap. 4 and 7) had the face of a man: whereby is signified, 1. Prudence and reason in the Ministers of the Gospel, as we said there. 2. It signifieth such a condition of the Church to be typified by this type, as should have need of prudence, reason, and wisdom in the Ministers of the Gospel, even as the former two called respectively for boldnesse and patience as meet for them. 3. It holdeth forth that the Church under this dispensation should be well furnished with Ministers accordingly qualified, as suitable to such a dispensation.
That this type may be understood, it will be necessary to insist a little both in the explication and application of it. At the first view, it seemeth to hold forth some terrible famine by all the circumstances of it, More particularly, this horse is said to be black: which, in generall, holdeth forth a sad strait. Job, (Chap. 30:30) giveth it as one of the symptomes of his lamentable condition. And so Zech. 6:2 the black horses do represent a sad dispensation coming. Most ordinarily it setteth forth the plague of famine, which turneth the most beautifull colour to blacknesse, as from Lament. 4:8 and 5:10 is clear. 2. The pair of balances in the hand of the rider, import a strait, wherein men should not have meat at their pleasure, but weighed and measured out to them: which ordinarily is used to set forth famine, Ezek. 4:16, Levit. 26:26 famine is threatned under these words, ye shall eat your bread by weight, &c.
In sum, This type importeth these three, 1. A great scarsity and restraint. 2. Not an utter want. 3. A sort of justice or equity in the mannaging of this want, or accompanying this strait, wherein it differeth from the great confusion and violence without any shew of justice; as was under the former. 3. The word of explication added, vers. 6 hath two things to be considered in it, 1. Whence this voice came: it is said to be from the midst of the four beasts, that is, from God, or from the Lamb, as he is placed, Chap. 5:6 to shew Christs particular ordering of this most sad dispensation in the object and extent of it: and therefore He is to be considered not as the rider, but as He who giveth orders unto him. 2. The words uttered, are to be considered: in which there are, 1. A proclamation, and 2. A limitation. The proclamation, is, A measure of wheat for a peny, and three measures of barley for a peny: wheat and barley are the two grains most commonly made use or for the entertaining of life. The word, rendered measure, is in the Original χοῖνιξ. What the particular quantity of it is, needeth not to be enquired: this is commonly acknowledged, that it was the ordinary measure allowed to a working man for his meat in the day, so as it came to be understood ordinarily for a dayes meat, according to the proverb, Non sedendum est super Chænicem, meaning; that none who had but a dayes meat beside them, ought carelesly to lit down, but had need to provide more.
The price of this measure, is a peny, which is likewife the ordinary wages of a workman for his service in the day, as appeareth from the parable, Matth. 20. The sum cometh to this, that men by their labour and toil should hardly buy so much wheat, which was the best grain, or so much barlie, (which was more course, and so taking a greater measure,) as was meet to entertain them. The limitation added, is, See that thou hurt not the oyl and the wine. Wine and oyl aré more for chearing and refreshing men, Psal. 104:15. The scope, is, to shew (according to the letter) that though there was much hardship to befall the Church in things that necessarily pertain to their life; yet all should not be destroyed, but a reservation should be of the best things, usefull for their refreshment.
This type then holdeth forth a hard condition the Church should be under, and a sad dispensation she should meet with, which, though moderated in a more orderly way than the former, yet should exceedingly mar the beauty of the Church, and bring her low, so that she who before was white and lively, and afterward red and wounded, should now, (as it were) drawing near expiring, fainting and swouning, as one who hath shed much blood, turn black and pale: which, in generall, holdeth forth a growing strait of the Church, drawing nearer unto death than the former.
That we may consider the meaning of this type more particularly, we would lay down these conclusions touching it, 1. We conceive it doth not hold forth an abounding or reigning of justice in the world simply; for, that is of itself no plague, but a great good, and so doth not agree with the scope, which is to set forth the trials of the Church, though we think it may point at a sort of seeming justice in the way, and persons of these who should be instrumentall in these afflictions; in which respect, this rider differeth from the former, as is said. 2. Neither can it only literally be understood of bodily famine, but figuratively; for, the plague of famine, is no peculiar exercise of the Church, but is common to the rest of the world. Again, this famine here, is such a crosse as maketh them in the fifth seal to cry for vengeance on these who were instruments of it; which cannot agree to famine properly, which ordinarly floweth from Gods immediat hand. Beside that, there is little in story to evidence the fulfilling of it in that sense, save what is mentioned by Tertullian and Cyprian to have been in Africk. Neither is it likely that any famine hath been or could be, (in the ordinary way that famines come) and wine and oyl be spared, which yet necessarily according to the letter must be. Add, that there is alway some suitablnesse between the qualifications of the beast inviting to come and fee, and the event foretold by the type; but there can be none between the third beast, and famine literally understood: which yet may well consist, if figuratively it be considered. Conclusion 3. The event here foretold, must fall within the first period laid down, to wit, after the first persecution, and before the vengeance executed upon Heathen persecuters; yea, it must be (as it were) a middle fort of persecution between the rise thereof under the second seal, and its height under the seals following.
By this type then in sum, we understand the Churches sad condition after the first two perfections; yet, not so much any particular sort of trial on her, whether from without only in respect of persecution, or within only in respect of divisions, errors and heresies in her self, but a concurrence of both, and what accompanieth both, in a manner suitable to this type, whereby the beauty of the Church formerly glorious is now marred and more obscured and darkened, than it was by the preceeding violence and rage of the former perfecuters. This exposition and application we will find to suit well with the type in its colour, sign, word of explication, qualification of the beast that inviteth to come and see, and with the event drawn from Storie.
It is ordinary in the Scripture, particularly in Ezek. 24 to set down sad judgments of any sort under these four plagues, Sword, Famine, Pestilence, and Beasts: and therefore we would not particularly astrict this type toone sort of plagues, but generally comprehend all these sad calamities which came upon the Church, even as by Sword, under the former seal, is not only understood one plague, but all persecution by whatsoever mean the Church was brought low and made bloady: And considering, that the following type cannot be literally understood (wherein also this plague of famine is included;) considering also that the effect (to wit, the Churches sad condition) is rather in the event holden forth to be black, than any particular mean to be pitched upon, whereby that is brought about. We do encline to take it more largely, as comprehending the Churches sad condition in generall, and all the means that are instrumentall in bringing that about.
Famine also is figuratively spoken of in Scripture, as it holdeth forth a famine, not of Bread, but of the Word, Amos 8:11 and this famine more peculiarly and properly agreeth to the Church.
Famine is sometimes mentioned as a particular affliction of the Saints, even as Sword and Prison are. So in Rom. 8:35, 2 Corinth. 11:27 that is a famine and strait even of outward things occasioned by the worlds imprisoning, banishing, forfeiting, and spoiling of Gods People of their goods, as Heb. 10:34 and 11:37, 38. This famine agreeth to the Church in her persecuted state, and as the Sword was, so was this made use of by persecuters against her.
Now, if it be asked, whether this famine, expressed by the type, be to be taken litterally or figuratively, as it more generally comprehendeth all the troubles of the Church, both in reference to her outward and inward condition, according to the three acceptions mentioned? We Answer, figuratively: on these considerations. 1. The famine here mentioned, is some sad condition, peculiar to the Church. 2. Because it holdeth forth such a trouble as men are instrumentall in, and therefore are liable to Gods vengeance for it, as is clear by the fifth seal following. 3. More particularly, the considering every thing in the type will make this out.
It agreeth well with the type: for, blacknesse on the Church, is spoken of in Scripture both as an effect of outward persecution from others, and inward carelessenesse and division; from which two grounds, the Church (Cant. 1:56) doth derive her blackness. Upon the one side, her mothers children were angry with her, and on the other, she had not keeped the vineyard that was committed to her; which two had brought on blackness, as Sun-burning doth in these hot Countries.
This will agree well with the sign of a pair of balances: whereby open persecution is set forth to be done by seeming authority, by sentences, proscriptions and the like; men, as it were, weighing the violence of their hands, Psal. 58:2 as if violence could be covered with pretext of justice. This also agreeth well to error, abusing the Word (which is the balance of the Sanctuary) or the covering of it.
It agreeth well to the voice of the third beast, whose qualification of prudence, learning, &c. will be tried & put to exercise by this sort of famine.
It speaketh such a famine as hath a reservation; so that though the beauty of the Church may be marred by it, and many things corrupted, Yet the main fundamentall and soul-refreshing truths, which are the marrow of the Gospel (called the finest of the wheat, honey, wine and oyl, Psal. 81:16, Isa. 25) are in despight of all oppositions keeped free for the refreshing of Gods People, by which it differeth from the overflowing of heresies under the trumpets, where some persons are exempted, but no truth keeped free from these winds, Chap. 7 but every green thing made to wither.
More particularly yet to make it out, we look upon it as applicable to the state of the Church during the second Centurie, after Domitians death, which put a close to the second persecution, to wit, under Trajan, Hadrian, Antoninus pius, Antoninus Philos. Commodus, Pertinax, Maximinus and Severus, which taketh in five severall perfections. The reasons why we apply it to this time, are,
It suiteth well with the series formerly laid down: if the former seal hold forth the first two perfections, under the first Centurie, as is said, Then this following seal must hold forth the state of the Church immediately succeeding the former.
Because during this time, though the Churches troubles continued; yet began they, after Domitian’s death, to be of another nature, and to be followed in a different manner from the former, and to look liker this type, as we will see by considering the state of the Church during that time. 1. After Domitian’s bloudy rage, the Church had but a little times breathing for a year, then followed a third persecution under Trajan, which continued under Hadrian and the first Antoninus: all which time is accounted but one persecution by some, because not interrupted. Some intervall again there was under Commodus, though a more grosse man than any of the former: Then persecution again brake out under Antoninus Philos. Maximinus, and others; so that the Churches condition is alwayes suffering, even under these Emperours who did not actively persecute: yet because they restrained it not, men took occasion to vent their malice against Christians. 2. These perfections were most especially followed against Ministers, thereby increasing the famine of the Word. Clement was almost the first Martyr under Trajan: during that time also suffered Ignatius, Onesimus, Polycarpus, and many faithfull Ministers; and that persecution of Maximinus was especially directed against Ministers, as being, in his esteem, the shortest and readiest way to foot out Christianity from the world.
By publick Edicts, all meetings of Christians, for Worship or hearing the Word, were discharged: so Trajan began, not forbidding Christianity, but condemning all meetings of Christians as contrary to the Law; by which it came to passe, that Pastors were banished, publick Assemblies deserted, and people left without the publick means. Baron. Vol. 2. page 5.
Consider in these perfecutions the many banishments and great spoilings of goods, used during that time. It is marked in History, that then they endeavoured the undoing of Christians by banishments, not only to have them at a distance, but, that by sore travel, and spoiling of all they had, they might be weakened and debilitated. At one time, Trajan having tried who would own Christianity in his Army, and finding ten thousand Christian Souldiers adhering to the faith of Christ, be banished them all, with many Ministers, into barren Islands: beside, some were purposly Martyred by serving, as is recorded of one Hyacinthus, one of Trajans own Chamber; plundering and confiscation of goods was rife, particularly under Severus, whereby, no question, much poverty and great straits followed on the Church, Baron Vol. 2. pag. 7. 44. &c. and other Writters make it clear.
Consider, besides all these outward trials, the Church was distracted and overwhelmed with errours, heresies, and corruptions that creeps in, such as the Marcionits, Basilidians, Carpocratians, Valentinians, Priscillianists, Montanists, Cataphcygians, Apollinarists, with thousands more, venting most grosse and vile errours and foolries, whereby both the purity of Doctrine was obscured; and, even in all, a great declining from the Primitive simplicity, under the pretext of reverence to Martyers, and following of traditions, &c. All which is specially marked to have begun about that time of Trajan’s beginning to reign, Euseb. lib. 3. cap. 26 & lib. 4. cap. 11 more largely observed, Cent. Magd. in their preface to the second Centurie.
Consider that there were even failings in, and differences among good men and great Lights in the Church, so that what time she was free from outward persecution, it was spent in intestine divisions and debates, as is regrated by Euseb lib 8. cap. 1. Papias brought in Chiliasme, wherewith lreneus, Justin martyr, Lactantius, and many others were infected. Tertullian, after great appearing for Christ, became a Montanist, and many great men began to cry up Free-will.
In Worship, much of their former simplicity was lost; the multiplying of Holy dayes, inordinate reverencing of Martyrs (at first honestly intended) were brought in, and many other things observed by the Cent. Magd. Cent. 2.
Upon these followed Schisms in the Church: when men drave their own devices, and did no acquiesce in the simplicity of the Gospel, in Gods righteous judgement they broke on these: particularly then broke up the long lasting Schism betwixt the East Church and West, concerning the keeping of Easter; the Church in the West (for the most part) driving to have it keeped on the Sabbath following its ordinary day, moved thereunto (as they alleaged) by tradition, and that difference might be put betwixt Jews and Christians in the observation of that day. The Churches of the East again, pressing it to be keeped on its ordinary day, alleaged sobns example and the common rule. And though lreneus, and Polycarp (who was Johns Disciple) took much pains to prevent and remove these divisions, and for a time keeped these Churches in communion together, notwithstanding of that difference; yet afterward, it broke out by undiscret censuring and condemning of one another to the contempt of all Church-Authority, and rendering of the Church contemptible before others: which, though rising from such a small ground, yet grew to that height, that these two Churches were never heartily united afterward. Which considerations certainly shew the growth of famine in the Church, and the fainting of her spirituall life, being joyned to persecution, while, (as it is, Amos 8:9) her sun was going down at noon, and the famine of the Word coming to that height (which followed on the former) that the virgins were made to faint for thirst, vers. 13. All which agree well with the type.
Adde to these, the many reproaches, and slanderous calumnies, that upon these occasions were cast upon the Church, both by Hereticks and Heathens who charged all the evils, which any bearing the name of Christianity committed, upon the Church, as witnesse Celsus his bitter writtings answered by Origen, the vindication of Christians by Justin, Martyr, Tertullian and others in their Apologies, who reject these slanders as belonging to the Gnosticks, Saturninians, and others of that stamp.
If we consider severall circumstances of the Churches outward persecution, we will find it not unfitly resembled by this type, as especially in the actors and way followed by them. The actors were not Commodus and Heliogabolus, profane wretches, (the Church had peace under them) but men for civil justice and excellency of parts, such as the world never had better, as, Trajanus, whose stile was, Princep; optimus. So that the salutation to the new Emperours after him became this, I wish you may be felicior Augusto & melior Trajano. Hadrianus had this encomium, Restaurator orbis. The two Antonini, the first was filled Pius, the other Philosophus. Severus, was a most feverly just man. Again, their way of persecuting, was not tumultuary, by raging violence joyned with outward dissolutenesse and tyrannic in their other carriages (as was in Nero and Domitian) but (by making good Laws for the Commonwealth, and en-acting Laws against Christians) they pursued them in a legall way as an act of justice, under pretext of Christians opposition to the worship of the gods, or as a being guilty of the many slanders imputed to them: in which respect, it may be said, that these actors (in comparison of the former) weighted the iniquity of their hands in a balance, Psal. 58.
All the persecutions, though being at their height very terrible, yet were they almost all., one way or other restrained; which agreeth well with the limitation of the commission in the tape. That persecution raised by Trajan, was stard by Plinius Secundus, proconsul of Eithynia, who thus wrote to Trajan, that he supposed it unmeet to kill such multitudes of innocent men, whole Law (as he calleth it) leadeth them to such strictnesse, as to abstain from these things wherewith they were slandered; but that they used to meet, and sing Psalmes, &c. (as may be at further length seen in the Epistles themselves, apud Euseb. & Cent. Magd.) To which, Trajan returned answer, That Christians should not be sought for to be punished; yet, if they were presented, and accused, that sentence should passe upon them, Euseb ibid. This answer is justly taxeb by Tertullian in his Apologie, as inconsistent with it self, that Christians, as innocent, should not be sought for, and yet if presented as guilty, should be punished: for, (saith be) it guilty, why should they not be sought for? if innocent, why should they be punished? Yet did this occasion much calmnesse to Christians, especially in these parts. The persecution stirred by Hadrian, was staid by the Apologies which Quadratus and Aristides presented to him. Anton. Vius was made to relent by that Apologie of Justin Martyr. Anton. Philosophus, by an extraordinary providence, was changed, and made to befriend Christians, which was thus; in the Marcomanick Wars, he and his Army were brought to great straits, being overpowered with the enemie, and inclosed among mountains without water, so that he and they were like to perish for thirst, a Legion of Christian Souldiers (who then were in the Armie) did separate themselves from the rest, and before them all, falling down to Prayer, they obtained from the Lord not only water in abundance, but a glorious victory over the enemies; the Lord causing it to rain with such fire and thunder upon the enemie, as made them to give backs. This Legion, upon this occasion, was by him called Legio fulminatrix: and this miracle prevailed so with the Emperour, that presently he gave out an edict most favourable to Christians, ordaining that they should neither be sought for, nor punished, if presented; but that their accusers should be punished, seing that his safety and the safety of the Empire depended upon their Prayers. And it is worth the marking, that so many persecutions together were restrained by God during this time, for it maketh it the more applicable unto the restraint insinuated in this seal, which can be found in persecutions at no other time.
We may add, that in no age the Church had moe well qualified men, nor at any time had moe appearing for her against all sorts of enemies, as may be witnessed by the Apologies of the foresaid Quadratus, Aristides, Apollonius, Melito, Asianus, Justin Martyr, Tertullian, and sundry others boldly and learnedly pleading the Christians cause against persecuters; and were presented to severall Emperours. There was also much dispute with Heathens, as Origen contra Celsum; with Jews, as Justin, dialog, cum Tryphone; and Tertullian, adrersus gentes & judæos. So also against many Hereticks, as witnesse Ireneus his writings, and Tertullian, de Proscriptione adversus Hæreticos, Yea, many able and holy men appearing also to prevent and remove schisms and differences in the Church, as is evident by Ireneus and Polycarp their pains and travell to keep a good understanding between the Churches in the East, and in the West: not only by writing serious exhortations to peace, and forbearance one of another, and in reproving the vehemencie of some, too servently advanceing their own judgment with hurt to the Churches peace; but also by their travelling from East to West to compose their differences, whose labour for a time God blest, till about Anno 200 when Victor excommunicated the Churches of the East; which rash deed, is condemned by many. Vide apud Euseb. Cent. Magd. Baron. in the History belonging to that time.
By which we see, that as there was never more to do with well qualified Ministers, so was the Church well furnished with them; which doth well agree with the qualification of the third beast represented like a man in the type, as is said. By these, Christian Religion was preserved from Heathens without, and vindicated from Hereticks within, and the substantial of the Gospel were keeped from hurt. The white horse was still conquering, and many were brought in to Christ, so that the Heathens Idolatrous Templs were almost desolate, no man haunting them, nor buying their Sacrifices, as the same Plinius in the for cited place compleaneth; and yet there was no place almost where Christianity was not: and though all other Monarchies had their bounds, and were limited; yet this Dominion of Christs, had none, but spread over all; and therefore behooved to be the Son of Gods, as Tertullat length proveth, Apol. cap. 37. &c. Yea, Christians did so enctease, that (as the same Author affirmeth) had they but withdrawn from their Towns & Countries, they had left them almost desolate, and terrible to the indwellers that remained, and yet all this was without humane force and help, but, as it were, by the alone voice of Him whose Throne is amongst the four beasts. All which being considered, we suppose it will not be unanswerable to the type, nor any straining of the scope, thus to apply it, seing this seal doth especially speak out these four, agreeing better to the event of this time than any other. As, 1. a decaying state of the Church in some things worse than the former, whereby she becometh black. 2. A remarkable restraint upon the instruments and effects of this sad decay. 3. A sort of seeming justice in the authors and abettors of these evils. 4. With a sober improving of parts and abilities by the Ministers of the Church; in a rationall way opposing themselves to these evils. All which we have found in the event, and therefore conceive it not unfitly to be resembled by this type, as differing both from the seal preceeding and the other following.
And from it thus understood, we may observe, 1. That the Church is subject to moe sorts of trials than one; and when one cometh, there is readily a second that followeth before the outgate of that; and the last trial is ordinarily the saddest, and bringeth the Church lowest. Obs. 2. That men may be good, civil, and morall men in things belonging to the Commonwealth, and yet be exceeding great enemies to Religion and the Church. Or, That the most excellent men in the world for parts, if they be not sanctified, are often the greatest enemies of the Kingdom of Christ. The Church had peace under Commodus and Heliogabolus, but suffered by Trajan, Severus, Hadrian, and Antoninus Pius, whose government was excellent to the Commonwealth, which made many in that time without force submit themselves to the Romanes; Yet, in the matters of Religion, and what concerned the Church, there were none greater enemies to them; which proceedeth partly, from the nature of fleshly wisdem, which (Rom. 8:7) is enmity to God; partly, because men of that temper had more settled principles of persecution within them, not acting by profane furie as others, but from deluded zeal. This made them more eager, more constant, and more vehement in the persuing of Christians, than the principles of profanity use to do, as we see in Paul; who in his blinded zeal furthered persecution more than many others. 3. Because the more wise and civil one be without Religion, the more foolish doth Religion appear to him, and the more furnishing hath he to persecute with. 4. The persons of such men have more weight with others to provoke them to their practice, and to abhor, as a grosse ill, the thing they persecute. It was nothing thought of to see Nero and Domitian persecute Christians; but when Trajan, Antoninus Pius, and such like opposed Christianity, that made men abhor it, while such men (otherwise blamelesse) cryed out upon it: and this ground maketh the devil especially aim to engage such into persecution: and therefore in the first ten persecutions, we will find that the Church suffered never more nor oftner than by such men. Obs. 3, A thriving estate of the Gospel, doth not usually long want errors and offences from within following it, as well as persecution from without. The black horse followeth the white, almost as soon as the red; as Christ hath foretold, a sword should follow the Gospel; to doth Paul of heresies, that they must be in the Church, 1 Corinth. 1:19, 1 Tim. 4:1. How soon in the Apostles dayes crept in false teachers, and deceitfull workers in the Church of Corinth, and Galatia? Hymenius, 1 Tim. 1:20. Hymeneus and Philotus, 2 Tim. 2:17. The Nicolaitans and Jezebel, Revel. 2:3. After followed Ebion and Cerinthus. The devil in Gods righteous judgement keeping this way, (as it is Revel. 12) to spew out a flood of error after the Church when the sword of open persecution by the Dragon doth not devour her. The devils aim in this, is, 1. to carry many away by that snare, who have stood firm against externall violence. Experience teacheth us that many have continued constant in the time of persecution, and have not ceded to any terror, yet have been withdrawn from truth, by error. 2. By this, he maketh the Church more hatefull and odious to onlookers, when he obscureth her beauty by error and schism from within her self, than can be by persecution from without, as in the event is clear. Hence it is that our blessed Lord, (Joh. 17:17, 21, 22) prayeth more for truth and unity amongst His followers, as conduceing more to their native beauty, than He doth pray for outward peace and prosperity to them. Gods end again, in overruling this trial of the Church, is, that these who are approven may be made manifest, 1 Corinth. 11. Obs. 4. That no trial darkeneth the Church more, nor maketh her blacker than error and schism within her self: this striketh at the soul and life of Religion, Amos 8:11 with 13 maketh the fair Virgins to faint and fail with thrist: this maketh darknesse where there was light, confusion where there was order, envying and strife where there was love, and giveth much occasion to others to speak evil of the Church of Christ.
Obs. 5. There are some speciall times when Ministers and others ought to improve their parts for the advantage of the Church, and when they must not only suffer as calfes, but dispute as men; which is especially called-for, when light is in hazard to be obscured in the Church.
WE have already opened three seals: now followeth the fourth, which, at the first appearing, holdeth forth some terrible event more sad than any of the former, as the particular description will clear.
It hath, as the former, these three, 1. A word, calling, Come and see. 2. A type representing something to come. 3. A word added for explication.
For the first, it is common with the rest, When the Lamb had opened the fourth seal, I heard the fourth beast say, Come and see. This Preface is the same, save that he is the fourth beast, which (Chap. 4:7) is like an Eagle, whereby is holden forth the sharp sightednesse, and learning, with a heavenly high fleeing (so to speak) strain of spirit called for amongst the Ministers of the Gospel. This fourth beast, is reserved for this type, because then such qualifications amongst Ministers should be most necessary, and also should be by God bestowed upon them during this time, while death was so frequent in the Church, and temporary contentments so blasted, Therefore Ministers were to soar on high themselves, and to call others up ward with them, this fleeing and mounting being a speciall property of the Eagle, Isa. 40:31, Jer. 40:16, Job. 39:27, Prov. 23:5.
The third thing, is, a word added for explication, To them was given power over the fourth part of the earth, to kill with Sword, Famine, Pestilence, and Death, and with the beasts of the earth. In which explication, these things are implyed, 1, A Commission, that this rider getteth; he is not absolute, to go and do as he pleaseth, but it is said, power was given unto them: whereby Gods Soveraignity and active Providence over the sadest dispensations of the Church is holden forth. This power, is said to be given to them, in the plural number; either because, 1. It looketh both to death and the grave. Or, 1. rather to this horse with the former two, seing all these seem to be running together in this seal; and the grave is rather to receive men dead, than to kill according to this Commission.
The Commission it self which they get, and the extent of it, is, to kill a fourth part of the earth. To kill, holdeth forth the eartand, horrid acts of cruelty, and murther. A fourth part; this doth both shew the extent and limitation of their Commission, that it should be many, even a fourth part; and yet not all, it is but a fourth part, being a definit for a indefinit number. It is said to kill a fourth part of the earth: by which, is not understood the world as contradistinguished from the Church; that will not agree with the cry of the souls under the following seal, (it being these that cry there, who are killed here) But we understand here the Militant Church on earth, as formerly, under the second seal; there being the same scope in both.
This explication holdeth forth the particular weapons, as it were, by which that great murther is to be executed, to wit, Sword; Famine, (which two were made use of in the second and third seals) death and the beasts of the earth. By death may be understood the Pestilence, called the mortalitie, because so many ordinarly die by it. And these four here do certainly allude to Gods four great plagues, under which ordinarily is holden forth by the Prophets, Gods singular Judgement. For this end also beasts are added: which we conceive is not so much properly and literally to be understood, as it is with allusion unto the expression of the Prophets formerly mentioned; and may point at these three here, 1. At the greatnesse of this strair, wherein such a deluge should at once set upon the Church, as if Gods four plagues were let loose together, there being but one under each of the former seals, to wit, Sword, or Famine: here these evils continue, and two moe are added, to wit, Death, and the beasts of the earth: which doth certainly hold forth a greater degree of persecution than was before. 2. By beasts, we may understand absurd, unreasonable, and beastly men, as 2 Thess. 3:2. Such Paul fought with at Ephesus, 1 Cor. 15:32. Of this sort was New, 2 Tim 4 and of such the faithfull Martyr Polycarp complaineth in his Epistles, apud Euseb who thought long for the Lions and beasts, unto which he was condemned to be casten, that he might be freed from these beasts (his keepers) which were worse than the former. 3. By beasts we may understand that kind of death frequently used by persecuters, (especially in the last persecutions) their hungering of ravenous beasts, and then, for a sport, casting Christians unto them. It being thus understood, it may hold out that plague of beasts, as it doth peculiarly relate to the Church, in which also men were instrumentall, committing that murther by beasts under this seal, as by Famine under the former. However, this is certain, that this pointeth at some dreadfull condition of the Church beyond the former, wherein persecution is at an height, (malice leaving no mean unestayed for undoing of the Church (and wherein the Saints are prest to double their cryes to God for vengeance, as in the following seal; and so it appeareth to be at, or immediately before, the fall of the Heathenish persecution. Before we make particular application thereof, we may observe some things usefull for understanding the rest of the seals.
As, 1. That this seal with the former two, doth signifie sad things unto the Church; for that they are all of one kind, appeareth by the gradation which is clear and conspicuous in them. The red horse woundeth, the black horse fainteth, the pals killeth. 2. Hence also it is said, power is given unto them together, as having one Commission. And 3. Considering, that sword, famine and death, are joyned together under this seal, to signifie a strait in the heighest degree: when they are separated, they must also be understood to point at things of the same kind; and therefore what ever is found to be the nature and object of any one of those contained in the three seals, must be understood of all, though in a different degree. Seing then that some of them hold forth clearly the afflictions of the Church, it must be so in the rest also. 2. It appeareth, that by these riders we are to understand the dispensation, or event itself, signified in these seals more than any particular actor, who is either the supream or inferior cause of it; here the rider is death; and consequently we may call the first, victory; the second, war or violence; the third, Famine, by the same reason whereby this is called death, 3. That one seal doth not end, in respect of the event contained in it, when an other beginneth. Here are both sword and famine under this seal, though death and beasts be added to it. 4. We may gather, that these types are to be applyed to special times, and do not only hold forth in general the kinds of rods and judgements, which were to come upon the Church; for, the repetition of sword and famine by this seal, faith, such judgements were to continue during the time this seal relateth unto, as had been exercising the Church under the former seals, otherwise the repetition were needlesse. 5. It appeareth, that these plagues are not literally to be understood according to the letter of the word of explication, and therefore must some way be figuratively taken, else it cannot be told how to expound that of hell following and beasts, if it be not to hold forth, by allusion to them, some sad dispensation on the Church, as hath been said.
In application of this prophesie to a particular time and event, there are two opinions, even amongst these who agree in this, to wit, that the first period of bloudy persecution, which ends about Constantins time, about the year three hundreth and ten, is typified by this prophesie of the seals. Some make four steps of these persections, the second seal, (that is, the first seal that typifieth persecution, to wit, the second; for, the first is of an other kind) comprehending the first two persecutions of Nero and Domitian; the third seal to them comprehendeth the third persecution of Trajan, with the fourth of Anton. Philos. the fifth, of Severus; the sixth, of Maximinus. Under the fourth seal, they take in the seventh persecution raised by Decius; the eight, raised by Gallus, or Valerianus, or Volusianus; and the ninth, rather intended than executed, by Aurelianus, who being so terrified by thunder immediately after his subscribing of the Edict, that he instantly recalled it. These who so reckon, under the fourth persecuting seal (which is the fifth in order, wherein the cry of the Saints is expressed) do comprehend that great and last persecution, of Dioclesian. By this reckoning, this seal relateth to the events, betwixt Decius persecution inclusively, and Dioclesians exclusively; and the fifth seal following doth contain the story of the last persecution in its heighest degree of cruelty on the earth. There is no materiall hazard in this; yet considering, that by the seal, persecution is set forth at its height, so that if we look to the rider, Death, or his convey Hell, or the Grave, or his Commission to kill so many, or his weapons, having Sword, Famine, Death, and Beasts going together, we can hardly conceive persecution at a greater height: and therefore we incline rather to make but three steps in these persecutions, and so to include that last and most horrid persecution by Dioclesian under this seal, and to take the seal following as expressing no new matter, but added for explication and consolation in reference to the foregoing sad events; and therefore differeth in the type, common to the first four seals, as will be more particularly clear in the opening of it.
This seal then containeth the sad condition of the Church under the last persecution of Dioclesian, taking in with it the former intervall after the persecution of Decius, 1. Because in this time persecution came to its height, the Church having now all her former trials lying upon her, and new degrees added to the former; partly, because it is the trial immediately going before the change of the Churches persecuted condition (the cry of souls, and the comfortable answer in the seal following, being the result of this sad condition;) partly, because the story in the event and particulars of that persecution, will be found exceeding answerable to this type: which we shall consider, 1. in generall; and then, 2. in the particular circumstances thereof.
To make out the conformity of the event with this type, take these particular considerations, which will evidence the horridnesse of this persecution, which is called Turbo persecutionis. 1. That it was universal through all the Empire, and executed by so many prime persecuters, combining together in several parts for that end. 2. For length of time, it continued full ten years in this heat. 3. Particular instances of some places may give us to conjecture at the whole; in particular places often there would be hundreths in a day, whole Churches full, burnt at once; some whole Cities, refuting to sacrifice to Idols and calling themselves Christians, were burnt; whole Legions of Christian Souldiers (being in number six thousand six hundred and sixty) were put to death. One Legion is instanced, who, (after a most Godly Oration to Maximianus by Mauritius their Commander,) with him were killed, because they refused to act in persecuting Christians (even after they twice were decimate for that cause) though they willingly yeelded to serve against all publick enemies. In some places, the bloud of the slain, of it self made little brooks, and coloured great rivers, as it is in Foxe, pag 103. and Euseb. lib 8. Chap. 11 and 12 also Chap. 10 who affirmeth he hath seen the actors of that persecution so outwearied, and their swords so blunted with killing, that they behooved tobe relieved with fresh actors, In one moneth of that time, seventeenth thousand are reckoned to be killed, and by Mede in locum, (out of famous writers) that in Egypt alone (which was but one little Province of many, belonging to the Empire) there were one hundreth fourty and four thousand Martyres: which may give a hint of what great number the whole, put together, might draw to. 4. The diversity of deaths used by these perfecuters on the Christians, may be gathered, First, From the many engines purposly made for that end, as Iron grates to rost on, Bresen Bulls, Iron pikes in Barrels, and such like, never heard of before. Secondly, The many wayes used to kill them, drawing with Horses, cleaving with Trees, casting to wild Beasts, sending to Sea in Boats without any Provision, and thousands of this kind to be seen in Foxe his table of these tortures and in Euseb. lib. 8 who affirmeth there was an emulation among the wicked people, who might invent the most torturing deaths unto Christians. 5. This cruelty may appear by this, that none of whatsoever relation were spared, friends, neices, children were put to death: yea, this Dioclesian pat his own wife Sirena to death upon that account. And as no naturall relation, so no good offices of the most faithfull friends, found place to divert that rage. It is reported of one Eustachius, who having returned victor over these enemies against whom he was sent, that, on the day of his triumph, and entry to the City, he and his Family was put to death, because he refused to sacrifice with the Emperour at his entry, professing himself to be a Christian to the Emperour, who out of honour to him had gone forth to meet him. 6. Adde to these, the great mortality and deaths that were throughout the world in this Dioclesians time. It is recorded by Euseb. Lib 8. cap. 10 that men died faster than the living were able to bury them: by which it came to passe, that dogs were so accustomed to eat dead mens flesh, that they became a terrour to the living, lest they should eat them also, which made them in all places endeavour the killing of all dogs, as is recorded by him. 7. Consider, that many excellent Ministers stepped out at this time to comfort Gods people, and to draw their minds upward to a creature-contemning and spiritual walk, as Arnobius, and Cyprian who, upon a very like occasion, wrote his Treatise, de mortalitate, under the ninth persecution. From all which considerations, we may see an event answerable to the type, which may be well called death, with such a convoy, commission, & arms, as this rider hath, yet was there even such a restraint, as made the Church have still a being in despight of them, as will be more clear in the following seals. From which also we may gather these Observations,
IN the former three seals we have heard many sad events prophesied of, to befall the Church, every one sadder than the former, till at last, Death and the Grave came as the yondmost step of temporall affliction, so that men might now be in a doubt what had become of the many souls that had been murdered for Jesus Christ, and if it had not been better to have wanted the white Horse and his rider, or not to have stuck so to the profession of the Gospel, than to have suffered so many sad things for it.
The scope of this seal, is, to remove that doubt, and to comfort against that tentation, that though perfections should come to the heighest they can reach unto, that is, to take away the life of the body; yet was not their happinesse marred by it: they have souls (unto which persecution doth not reach) which after death enjoy blessednesse; and therefore their trouble is not to be scared at, nor exchanged with the tranquillity of worldly men, nor suffering to be shunned for fear of any hazard which accompanieth it.
This is the scope, which is here made out in these four, 1. By shewing that the souls of Believers have a life after the body is killed, and a comfortable being in the enjoying of God; I saw (saith he) the souls, &c. 2. By shewing that their death is precious in Gods sight, and that vengeance on their persecuters is as certain, as if their cry unto God day and night, for that end, were ascending, and He particularly taking notice of it. 3. By shewing the wise ends for which God suspendeth that vengeance, which proceedeth not from his forgetting of them, but is so ordered for the accomplishing of his own designs: 4. By holding forth Gods present kindnesse unto the souls of these murthered persons in cloathing them with white robes, so that the suspension of Gods vengeance upon their persecuters, is no let nor interruption to their present happinesse or comfortable enjoying of God. This is the sum of the words, which are more Doctrinall than Propheticall, trysted with the former sad condition of the Church, to be a consolation undo Believers, and an encouragement against the former great strains, as is said. We take up the matter in these two, 1. In something which John saw. 2. In that which John heard: which also hath two parts, First, A sad cry, Secondly, A comfortable answer to it. This seal differeth from the former seals in these three, 1. That it hath no type of horse nor rider, as all the former have. 2. That it hath no voice, calling, Come, and see. 3. That it relateth not to any such particular time, as the former do; but in its scope, is common to all these persecutions. As when he saith, I saw the souls of them that were slain, &c. it is not to be astricted to the souls of men slain at such and such a time; but is applicable to all slain for such a cause, especially these under all the former persecutions, as the prayer, How long, &c. importeth. The reason of which we conceive to be, because the scope of this seal, is not prophetically to point out new events, and to relate to a particular time, But to lay down some solid grounds of comfort to Gods people, as is said, Concerning which, these things are clear, 1. That this seal looketh to the most lad condition of the Church, when souls are so put to it, to cry as if they could endure no longer. 2. That it relateth to former sufferings, and that not for a shorttime, but for sufferings of some continuance. Their complaint, that their bloud is spilt, implieth their sufferings to be past; and their cry, How long, implyeth their continuance under suffering for a time: and therefore must relate to the sufferings mentioned under the former seals, as is said. 3. That the matter contained here must be understood rather Spiritually, as it pointeth, that the scope, than literally as the words bear: for, properly souls can neither be seen nor heard, and so also in other circumstances, but the Spirit maketh use of such expressions for setting forth the reality and certainty of the thing intended.
More particularly to come to the words, in what John saw, vers. 9. These three are to be considered, 1. What he saw, the souls of them that were slain, to wit, of Martyres. 2. Where he saw them, to wit, under the altar. 3. We have the properties whereby he describeth these Martyrs and differenceth them from others, They were slain for the Word of God, and for the testimonie which they held.
By soul here (which elsewhere is called Spirit, Acts 7:59, Luke 23:46, Eccles. 12:7) is understood that immortall substance which God breathed in mans body when it was made, whereby man became a living soul, 1 Corinth 15:45. The soul, thus understood, is contradistinguished from the body, as that which cannot be killed when the body is killed, Mat. 10:28. In this sense it is taken here, where there is a proof given of that which Christ afferteth in that place of Matthew cited: and though the soul be not the object of the eye, yet are they thus expressed as represented to John, to shew the reality of their existence and being, even when separated from the body.
The place where they are seen, it is said he saw them under the altar. There was then no materiall Temple (that of Jerusalem being destroyed;) So neither by the altar can be understood any materiall altar: for, in heaven where we must conceive these souls to be, there is neither materiall altar nor Temple: and to say these souls were under any altar on earth, (suppose such were) were to contradict the scope, and overturn the consolation that is intended, and would involve many absurdities concerning the nature of the soul, its speaking and being under an altar; which were also literally to be understood, if that concerning the altar were: both then must be figuratively understood, to set out one or all of these three, 1. The happinesse of these souls, which not only have a being, but exist in a notable safe and comfortable condition in a speciall nearnesse to God, as under His altar which was so much delighted in and longed after by the Saints in their life. It is like alluding, to these places, Psal. 31:20, 84:3. 91. 1. For, as the Tabernacle was a special figne of Gods presence, so the altar was a special part of the furniture of the Tabernacle; and it would seem that He looketh on the Marty’s as so many sacrifices offered unto God, as Paul speaketh, Philip. 2:17, 2 Tim. 4:6 thereby to hold out a speciall respect that God putteth upon them. 2. More especially, this expression pointeth out these souls to be in Heaven: the most Holy was a type of Heaven, as it is expounded, Heb. 9:10. And Heb. 9:12 it is said when Christ entered into Heaven, He entered into the most holy. The altar was before the most Holy; and therefore we conceive this must be understood of the glory of Heaven, Heaven being that where Christ is; and Christs presence, (Philip. 1:21) is the company that the souls of Martyrs are to enjoy; and therefore it must be where He is, which Christ on the Crosse (Luk. 23) calleth Paradise unto the Thief. 3. Most especially by the altar must be understood Christ Jesus, by whom we have accesse to God, of whom the Tabernacle and all its furniture was typicall, and who is called our altar, Heb. 13:10 by whom we and all our services; yea, even the deaths of Martyrs are sanctified and made acceptable to God. This we conceive must be understood, because other Scriptures hold forth Him, and nearnesse with Him, to be the happinesse of souls departed; and because it is that which made Martyrs so despise suffering, that they might be with Christ, Philip. 1:21 and because it agreeth best with their own prayers and desires under suffering, as in Stephen, Act. 7:59. All cometh to this, to shew, that they enjoyed a most happy condition and Communion with God, but is set forth under an expression belonging to the service of the Tabernacle of the Old Testament, as many other things of this prophesie are.
The third thing to be considered, is, the description of these Martyrs, which is especially drawn from the cause of their suffering, (it being an old maxime, Non est mors, sed causa mortis, quœ sacit Martyrem) which is laid down in two expressions, the first, is, for the word of God; that is the first character, to be adhering to the faith of the Gospel revealed in the Word, and to be a conscientious practiser of Righteousnesse according to that same rule, and not shunning to suffer any thing rather than to depart from these. In this they were led, not as to follow their own humours, or to propagate their own inventions, or any way to seek themselves, but out of respect unto God and His will revealed in His Word. The second, is, for the testimony which they held: this looketh to the outward profession and confession of that truth, which in their heart they believed.
Christ calleth it (Mat. 10) a confessing Him before men. And (Rom. 10) the Apostle distinguisheth confession with the mouth from believing with the heart: which two, being put together, hold forth a well ordered conversation both in Faith and Practice. In Faith, that they beleeved right concerning Christ; in Practice, that they were answereable to it, and held forth that word of life by a good example, as a witnesse to others; and when called unto it, they did not shun the testifying of both upon any perill. In sum, all cometh to this, by opening the fifth seal, was represented to me the happy condition of the souls of the Martyrs in Heaven, who were accounted by God to have lost their lives, not for the calumnies and standers imputed to them by men, but for testifying unto His truth. This being clearly the meaning of the words (the contrary whereof, to wit, the miserable condition after death of these who seem happy in the world, and are not happy in God, is joyned with this in the parable of the rich glutton and Lazarus, Luk. 16) there is no ground here, either of approving of altars under the Gospel, or of sanctifying them by burying of the reliques of Martyrs under them; which are amongst the superstitions of the Papists. It is a poor altar that is sanctified, and doth not sanctifie its offerings. Beside, neither was there Churches or altars in this time, neither could the Martyrs who were so numerous be buried under them, but they were decently buried together in places called Cœmiteria, as is plain from the story of these times.
From this Verse we may Observe, 1. That though Gods people be liable to many sufferings, yet, their consolations being considered, do far exceed them all. 2. That Gods people are not to place their consolation on this side of time; it consisteth most in their comfortable being, and enjoying of God after this. 3. That in suffering times, they would comfort themselves in the happy outgate of their sufferings, and look more to these things which are eternall, than to the things seen, which are buttemporall. 4. It is a certain truth, that souls have a life and being; when the body turneth unto dust, and that they exist, being separated from bodies. The soul, at mans Creation, was differenced from the body, as not being made of that, substance, but in a peculiar way was created and infused by God, Gen. 2. At death, the soul is contradistinguished from the body, Matth. 10:28 the one dieth, the other cannot. After death they are differenced also, both in respect of the Godly and wicked, as these places, (Eccles 12:7, Philip. 1:23, Act. 7:59. Christs word to the Thief, Luk. 23 and that parable of the rich glutton and Lazarus) abundantly do clear. 5. The souls of Believers, especially of sufferers, are in a most happy condition after death, to wit, under the altar, in Paradise, Abrahams bosome, with Christ Jesus, &c. God hath a speciall care of the souls of all His Saints; they are precious to Him, their reward is great in Heaven, Matth. 5 and sufferers with him, they do in a speciall manner reign with him; which being well considered, there would be no great cause to scare at suffering. 6. From the description of these Martyrs, Observe, That it is not every suffering for everything which will denominate one a Martyr of Christ; it must be for the Word of God, and for that testimony, or it is not to be so accounted. It is recorded, (by Baron an 19 of Dioclesian) that in these Primitive perfecutions, especially that last, that many assumed to themselves out of pride, and had ascribed unto them by others the title of Martyrs unjustly; wherefore it was appointed, that where any Christians suffered, the cause of their sufferings should be diligently observed, that these who were found worthy might be enrolled, and that none other but such should be accounted so. This afterward turned to much superstition, and gave occasion to that superstitious canonizing of Saints, which afterward followed in the Church of Rome; yet had it an honest intent in the authors thereof; as, 1. To keep the credit of Martyrdom from that contempt which came upon it, when men that were scandalous in their conversation, were so reputed. 2. To bound that carnall itching pride in many, who, because of that honour to be accounted Martyrs, thrust themselves unwarrantably into suffering. This honour was especially denied to three forts of sufferers, 1. To these who by profanenesse in their conversation, heresie in their Doctrine, schism in their practice, had walked unbecoming the Gospel. Hence the Catholicks (so the Orthodox were called) when they were led to suffering with Marcionits, Novatians, or others such like, (for, sometimes persecution raged upon all that were Christians by name) did still disclaim all fellowship with these Hereticks in their errours, as not accounting them witnesses to Christ in their sufferings. A second sort that were denied, were such as without Gods call, by their rashnesse occasioned their own suffering, such as these who being unasked, professed they were Christians, and that they had the Bible, but would not give it. A third sort refused, were such as had fainted in their confessions formerly, though afterward they should become sufferers: this was not done, as if they accounted them not Martyrs indeed; but that thereby they might prevent fainting when any should be called to a testimony. So Baron. pag. 746 and 760. where he setteth down the decree of one Mensurius, a Bishop in Asrick, ordaining none that occasioned their own sufferings, to be enrolled, and giving this reason for it, Quia nen divino instinctu ducti, sed temeritate acti, id facium.
Obs. 8. That every truth of the Word may be a ground of suffering warrantably: for, the least thing that hath a truth in it, as well as the more concerning fundamentall truths are the Word of God, and so not to be dispensed with by His people.
Every truth in the Word hath an outward testimonie joyned to it, and sometimes may be called-for upon very great hazards.
When it is called-for, this testimonie or confession to any truth before men, is no lesse necessary, and ought as peremptorily to be held and stuck to as the former: therefore it is called (Rom. 10) confession unto salvation, and called-for by a peremptory certification, Math. 10:32, 33.
Obs. 11. That these who are sound in the Faith of the Words, will be also exceeding tenacious of their testimonie. In Scripture, and in primitive times, we will find the Saints sticking at, and hazarding themselves on things which appear of very small moment, yet were to them of great concernment, because of the testimonie which was involved in them, which they would not let go. Such was Mordesai, Ester 3, Daniel 6 his not shuting of his windowes. When this persecution of Dioclesian began, the persecuters sought but the Bibles, the poors Coats, Money, or Cups, (wherewith they served) to be given them, as some evidence of their ceding; but they refused to accept deliverance upon these terms: yea, when the Souldiers, partly wearying to be so bloudy, partly desirous of seeming victory over Christians, did prefesse themselves content to take any old paper or clout in pleace of the Bible, or poors Coats: they refused to give any euvola (as it was called from the Greek εκβάλλα) or cast-away clout; yea, when Souldiers would violently pluck such things from them against their wills, they would follow them, professing their adherance unto the truth and that they had not any way willingly delivered these things, as is to be seen in Baronius An. 303 pag. 748. It is reported or one Marcus Aretbusius, who was put to torment under Julian, because he would not build the Idol Temple, which he had formerly demolished, when they were content to accept some part of the expenses from him, and to spare his life, he refused to give obotum or one peny, Sozom. lib. 5, 9. Cent. Magd. Cent. 4 pag. 797 and 833. Tertulian also (de Corona militis) maketh mention of a Christian Souldier, who when others after their victory carried their Crowns upon their heads for honour of their Idols, he, notwithstanding of all hazard, carried his in his hand, professing himself to be a Christian, By which and many other instances, we may see how resolutely they held fast their restimonie; from which especially they were called Mariyres, or, Witnesses; and by which often, not only many weak ones were strengthened but also many persecuters convinced, and made to cry out, certainly great is the God of the Christians, while as they saw that no allurements on the one side, nor terrors on the other could make them loose their grips, but still Truth and Christ were born witnesse unto, and well spoken of by them. That is a good word which Polycarp had to the Proconsul (who took much pains to draw him to pity himself, and to deny Christ by his swearing by the life or good fortune of the Emperour) he refused, saying, These fourscore and six years have I served him, and he hath never once done me wrong, How then can I deny him?
WE come now to the second thing in this seal, that is, what John heard, in these two, 1. A serious suit. 2. A gracious, yet a wise return. The suit is in these words, vers 10. And they cried with a loud voice, saying, How long, Lord, dost thou not avenge our bloud &c.
Concerning this Cry, we would premit these generals, 1. We are not to conceive that souls audibly speak to the ears of men, more than they are visible to their eyes, seing they want materiall organs: it is therefore to be understood with respect to the scope only, as we said in the former. 2. Neither have souls in Glory any sense of sufferings, as if they were affected with them; it is not consistent with that happy estate wherein they are, as absolutely free of all tribulation and anxiety, and will not admit of any such things. 3. Nor do they carry any revengefull thoughts to Heaven, to desire vengeance for particular wrongs done unto them: that agreeth not to Saints, as Saints, on Earth, much lesse in Heaven, where there is perfect purity. 4. Neither are they conscious of the particular sufferings of Saints on earth, Isa. 63:16. Yet may this cry of vengeance be applied to them in a threefold sense, 1. As it ezpresseth their respect to their Head Christ, whose finall victory they in a holy way long for, desiring to have all His enemies under His feet, as will be at the last day, which is the day of their full Redemption. 2. As it proceedeth from their sympathic with the rest of the Members of Christs body; in which respect, they may be said to long for the perfecting of the Bride, and the vindicating of her in generall from all her sufferings. 3. It may be understood of the guilt that sticketh to their persecutors from their innocent suffering, which, in some sense, pleadeth for vengeance from God on the persecuters, even after their death, as it is said of Abels blood, Gen. 4 that it cried to God against Cain: to which, it is like, this doth allude: so that crying for vengeance, signifieth this much, that their innocent sufferings are not forgotten by God, but are as effectuall to procure vengeance from Him who is holy and true, as if they were daily crying for it:
More particularly, this Prayer hath three parts, 1. The Petition it self, to wit, Vengeance. 2. The Object against whom they pray. 3. The Arguments whereby this Petition is enforced.
The Petition is in these words, laid down by way of complaint, Dost thou not avenge our bloud? including in it a desire, that their bloud might be avenged, in the sense formerly laid down. We take it mainly to respect Gods finall sentencing of persecuters at the last day of Judgement, 1. Because many of these, whose guilt made them liable to this vengence during the former persecutions, were already dead, and to were without the reach of temporall judgements. 2. Because it is such a vengeance, which is sought, that putteth an end to persecution, as the reason of suspending this vengeance, which is given in the answer, cleareth it, to wit, that there brethren and fellow-servants were yet to be killed, and therefore there behooved to be a suspending to satissie that desire. 3. Because the guilt of Saints bloud, draweth on that judgement, and the ends mentioned, to wit, Christs finall victory, and the Saints absolute freedom, do import no lesse: yet, may it have its partiall fulfilling by temporall judgements at particular times upon particular persons, as might contribut in part to the vindicating of truth and the former ends, such as Gods judgements upon persecuters under the following seal may be said to be, alwayes reserving the full decision between. Gods People and their enemies untill the great Day, wherein this petition shall be fully satisfied.
The object of this petition, the men that dwell on the earth; not as if all that were upon the earth were included under this imprecation, there being many Godly then living in the world; But they are so designed, 1. Because often, and particularly in these times, the generality of the men of the world are persecuters, and by acting, conniving, approving, delighting, or such like wayes, do make themselves guilty one way or other of the bloud of Saints. 2. They are so stiled, to shew, what sort of men they mean, to wit, wicked men or great men, who aimed no further than this earth, and to have a portion in this world; and so are contradistinguished from the Godly, who, though they sojourn on the earth, yet do not dwell, nor have their conversation there, but in heaven. In which respect (Joh. 17:16) they are said not to be of the world, as the former, (Psal. 17:14) are described by this that they are men of this world, which have their portion in this life, &c.
The motives, whereby this petition is prest expresly, are in these words, How long, O Lord, holy and true? which we may take up in these three, two of them being from two essentiall Attributes of God, made use of here as most strengthening and encourageing to their Faith in this petition. The first, is, from Gods holinesse, O Lord; holy, &c. Lord, say they, thou art holinesse it self, and cannot but approve holinesse in others, and disapprove wickednesse where it is, seeing Thou art of purer eyes than to behold iniquity, Heb. 1:13, Psal. 11:7, Can it be then that our innocency and righteous cause shall suffer? and their violence and oppression go unpunished? There is reason from Thy holinesse to expect the contrary; and therefore we pray for it. The second motive, is drawn from Gods’ faithfulnesse, and true: This respecteth God as he hath engaged Himself in His word, as if they said, Thou hast promised to own them that own Thee as we have done, and Thou hast threatned judgements against them that wrong Thee and Thine, as these persecuters have done, and Thou art true in performing and executing what ever. Thou hast promised or threatned, therefore Thou must avenge our bloud upon them. Each of these grounds doth strongly by it self plead in this case, there, being in them a two fold obligation (if we may say so) on God in reference to this end. His holinesse swayeth. Him to maintain His peoples innocencie, and to reprove their enemies malice; His truth also engageth Him to make out His promises to His people, and His threathings to His enemies: but when these two go together, Gods Holinesse and Gods. Truth, in such a case there is inexpressible comfort to be drawn from them. There need no other midses to plead with God, but what is in God Himself. His own Attributes, considered in themselves, and as flowing to us, and accessible to us by His truth, as he hath revealed them in His Promise and Covenant, do furnish all manner of consolation: And these two ought never to be separated in our pleading with God, 1. What He is in Himself. 2. What He hath graciously engaged Himself to be in His Word. The first, is the Fountain or Ocean, wherein what is needfull to us, breedeth and aboundeth. The second, is the streams, whereby what is in Him as the fountain, is communicated to us. The first giveth us ground to conceive largely of the fulnesse that is in Him; the second (to wit His Truth) giveth us accesse to approach unto him for partaking of it, seing without this, God, considered in Himself, would be terrible to us, as we are now in out sinfull condition. And this is the reason why these two. Attributes are considered together in this place. The third motive, is in these words, How long, Lord, &c. which is not to expresse any complaint on God, or any unbelief in them (the titles they give God do clear both these) but the words, considered with these titles, do enforce the suit, thus, Our sufferings have not been for a short time, but we have lyen long under them, and they are now come to an height, that almost we can bear no more: Therefore is Thy holinesse and faithfulnesse the more concerned to avenge us and not to permit, us to suffer, and the enemie to triumph alway. So that as these words do imply the continuence and height of a sad condition, they do also plead pity and a favourable return exceedingly from God, who so sympathizes in his peoples strait; therefore is the word, How long used by the Saints, when they are, as it were, at an extremity here on earth.
The other thing that John heard, to wit, the return of this suit, followeth, vers. 11 fully consolatory; having these two things in it, serving to that scope, 1. Something is done unto them. 2. Something is said unto them. First, Before any thing be said unto them (for, God dealeth not by bare words with a praying people who are in strait) White robes were given unto every one of them. The thing given, is, white robes, which (from Chap. 3 v. 4 they shall walk with me in white) is clear to be understood of heavenly Glory, souls being capable of no other raiment. It is said to be given them, not as if they had been at any time without it (all things here not being literally to be understood in the time more than in the thing that is given) but, to shew that Gods delaying of vengeance upon persecuters, doth not prejudge the present happinesse of Martyrs souls, but that this delay is abundantly compensed by God who freely giveth them heavenly Glory, so that the other is no ground of complaint to them. This is the scope, as appeareth by what is said, that they should rest for a little season, &c. as if grace should give them the bud or bribe of Glory to satisfie them in the mean time. It is said, robes were given to every one of them, not as if all Martyrs had an equal share of Glory (though every one get a robe, yet there may be difference in robes) But it is to shew, 1. That none is missed, whether their parts or place be great or small, high or low, Christ taketh notice of every one that suffereth, and rewardeth them. 2. It is to shew, that whatever be the measure that every one getteth, yet all get what is fitting to them or becoming them. Glory is shapen out to them, as cloaths are to men, every one according to their measure, as is fit; so that in Heaven every one getteth their own coat (as it were) and the cloaths that are meetest for them, according to their stature in Christ, and each one may say their own measure becometh them better than the measure of one taler than they. In sum, it faith, all are contentedly happy, and none grumble at Gods way in disposing what is His own: although heavenly Glory be the thing mainly intended here, as the last judgement was the thing petitioned for in the former words; yet as in them we included temporall judgements in some respects, So here we may take in, under white robes, Gods owning and vindicating of the Martyrs that were dead, and servants that were living, from the many vile slanders and calumnies imputed to them, by which formerly they were made black, as is hinted-at in the third seal: in which respect, now they may be said to be made white, because their innocency was manifested, and credit put on them even before men: which in the event was fulfilled in the dayes of Constantine immediately thereafter: and often he hath given particular proofs of this by vindicating in an extraordinary manner some of his eminent servants, who were not only overwhelmed with the reproaches of adulteries, murders, witchcraft, &c. but by malice stirring up false accusers, witnesses and judges, were condemned judicially (or in hazard to be so) of such crimes, especially by the Arrians means, untill God, by terrour on the consciences of accusers and witnesses, or other extraordinary wayes, brought truth to light, to the greater credit of His servants, as, in the case of Eustachius Bishop of Nicomedia, and Athanasius Bishop of Alexandria, with diverse others, wonderfully vindicated by God in their estimations before men, is clear.
The other part of the consolation, is contained in that which was said unto them, comprehending four Arguments of comfort to quiet them under the delay of Gods finall judgement on the persecuters (beside what is already said) It was said unto them; that they should rest yet for a little season, untill their fellow servants also, and their brethren that should be killed as they were, should be fulfilled.
The first and principal reason of the delay, may be thus conceived, Gods time of finall judging is not come; He hath moe sufferers to perfit, a certain number are enrolled for suffering as well as for Heaven, many of which (especially these who are to suffer under Antichrist) have not yet obtained their crown, though these who cryed had obtained theirs: and therefore in respect of Gods purpose and decree, there is a necessity, that that suit of theirs should be suspended. This is the force of the reason, which goeth upon these grounds, as is hinted, 1. That there is a determinate roll of sufferers particularly condescended on by God. 2. That suffering hath in it a speciall dignity and honour unto the sufferers. It is a gift bestowed by God on some, and not on all, yea to some of these whom He loveth, and not to all, Phil. 1:29. 3. That Gods purpose and decree must stand, nothing can alter that (known unto Him are all His works from the beginning) and in time He hath no new counsell to take concerning any of these things. Therefore must that appointment, concerning the number of sufferers and manner and circumstance of their suffering, be fulfilled. 4. That all Gods decrees, even these which seem hardest to flesh (as this of suffering doth) are wisely and graciously levelled at His own Glory and the good of his People; and therefore ought, and may be quietly and contentedly submitted unto by them.
The particular motives which the Lord addeth to satisfie them to be quiet, (though His Soveraignity were enough) are these four, as is said, 1. That for the time their rest was not suspended untill the fulfilling of His purpose, but that good ground was given to them of acquiescing in the happinesse bestowed on them; They shall rest, &c. 2. The time of that suspension was not long, but for a little season: therefore it might be the better born; all the time of suffering, though seeming long to sufferers; yet, being compared with eternity, is but short and for a moment. 3. That little whiles suspension is not in vain, but for good ends; even then God is promoving His design of perfecting His Saints, and making ready for that finall judgement upon His adversaries, and their cup is filling up for that end.
A fourth Argument, is, from the persons who are thus to be dignified with suffering: they are brethren and fellow-servants, Sons of that same Father, imployed in the service of that same Master with them; and therefore they, out of respect to them, might quietly wait for the fulfilling of Gods purpose of crowning them, & making them partake of the same dignity with themselves. These reasons are expressed, not so much for the comforting of Saints in Heaven, as for the clearing, satisfying, and encourageing of Saints on earth against the continuance of sufferings, that they might patiently under them, wait for Gods finall vindicating of them and judging of their enemies.
From this seal, we may gather, 1. That there hath been much suffering of Gods people before this time; and therefore that the former seals, which implyed sufferings, must be understood of the Churches sufferings, this cry, How long, &c. being brought-in here as the result of these. 2. That these sufferings were such as proceeded from men, sinfully acting therein, by which they became liable to Gods vengeance, and were not to be understood of Famine, Pestilence, &c. or such judgements as do immediately flow from Gods hand. These could not have procured a cry of vengeance against the men of the earth, as is in this seal, if they had not been actors in these evils. 3. We may gather, that the Churches condition hath been generally suffering before this time, and that there hath not been any solemn and universal judgement on persecuters before this, the cry, How long, O Lord, &c. implyeth so much: and therefore, this seal, as it expresseth suffering, must relate unto the time of the Church before Constantine: at which time, God gave a visible testimony of His owning His Church, and of His indignation against persecuters, as we will see in the following seal. 4. It expresseth the Churches extremity, and that immediately going before her change from outward persecution to externall peace; the vehemency of the cry, the comfortablenesse of the answer compared with the matter contained in the following seal, do confirm this, as if this were the very crisis and turn of that condition. 5. That the following seal is not to be looked on as a description of the day of Judgement, seing that day, which is by this seal for a time suspended, doth not immediately succeed to Heathenish persecution: beside the reason given here of the suspension of that day, to wit, that all their enrolled number of Martyrs must be fulfilled, which in a great part is to be accomplished in the time of Antichrists tyrannie, will confirm this, there being no possibility of including that persecution of Antichrist before the terrible events mentioned in the following seal.
In the opening, of the words we have hinted at severall Doctrines, which now we shall not resume, but shall shortly point at these observations further.
Obs. 2. That Gods people may continue long under, and be brought unto great straits by persecution as, this cry importeth, and the opening of the former three seals maketh it appear. For untill the dayes of Constantine, from the entry of the Gospel into the world, the Church for the space of 300 years and some odds was under persecution, and had little breathing time for these many years, Which is evident from story: wherein these two things are clear, 1. That during that time the Church was wasted by ten stated persecutions. The first by Nero, which began Anno 67. The second by Domitian, Anno 90. The third by Trajan, continuing (as is written) for 19. years, it began Anno 100. The fourth was under Adrian and Ant. Pius, as is reckoned by some, and began Anno 126. The fifth by Antoninus Philosphus, and his Collegue L. A. Verus, beginning Anno 168. The sixth, was under Severus, which began in the year 208. The seventh, was under Maximinus, 236. The eight, was under Decius, 251. The ninth; under Gallus and Volusianus, 258. The tenth, under Dioclesian, Anno 300 or there about. These persecutions are so reckoned by some, who account not that persecution of Aurelianus to be one: because his Edict was immediately recalled, he being terrified by God by a terrible thunder in the very instant of his subscribing the same: upon which, he afterward befriended Christians, so as he interposed his Authority for making effectuall the sentence of the Synod of Antioch against Samosatenus. Others again who reckon this of Aurelianus one, omit that fourth under Hadrian and Ant. Pius, either because they account them one with that of Trajans, there being no considerable interruption betwixt them, or, because they were sooner stayed than others were. This maketh the difference amongst the Writters, who, to adhere to the number of Ten, are made to varie in the application of them; yet all agree in this generall, that there were at least ten distinct persecutions purposely raised against Christians, during that time: which being put together, will take up a considerable part of these 300 years.
A second thing clear from story, is, that even during the intervalls of these persecutions, when the sword was not raging by Authority against Christians, yet by tumults and insurrections amongst the people, and by the malice of inferiour Governours (who were either actors in, or connivers at, or negligent of the punishing of such things) the Church was still suffering. In this manner was Stephen stoned by the people, Act. 7. James was beheaded, and Peter was imprisoned by Herod, Act. 12. Thus Paul and the Apostles often suffered in their journeyings, even before publick persecution was stirred by Nero, and thus it continued almost through all the Provinces of the Empire, when the Law seemed most favourable unto Christians, There being all that time no Emperour Christian to own Christians in their suffering, save one Philippus, who reigning but few years, was himself and his Family murthered by Decius, who raised the eighth persecution.
Obs. 2. That Gods people in a holy way may pray for vengeance upon persecuters, as is often used in the Psalms: not from self revenge, or from a carnall spirit; but from love to the glory of God, the vindicating of themselves and the truth maintained by them, and scaring of men from this sin of persecution, and the hazard that followeth upon it. Obs. 4. That God may suffer the bloud of His Saints for a long time to be unpunished, as if He took no notice of their prayers in respect of the effect. Obs. 5. Even then when God seemeth to neglect His people, and to take no notice of their prayers, He is holy & true, & is to be acknowledged so. Though sense would say the contrary, Faith ought to lay this ground at the entry, Lord, thou art holy and true, &c.
From the Answer, vers. 11. Observe, 1. That though God do not instantly grant the particulars that His people do pray for; yet their prayers are not lost: here the thing sought is delayed, yet a comfortable return of their prayers is made out unto them; and their prayers are not without fruit even for the time. Obs. 2. Gods peremptory decrees, and the prayers of His people, are not inconsistent; yea, His decree may aim at one thing, and the particular prayed-for by His people (as it is circumstantiated) aim at another thing, upon the matter, inconsistent with that; yet may these prayers be acceptable to God, and they in them, as is clear here and in Abrahams praying for the blessing to Ishmael, whiles God had appointed it for another. The reason, is, because our prayers and our practice are accepted, not because they are conformed to Gods secret will and decree, but as they agree with His will revealed in His Word, which is the rule of our duty. Obs. 3. Though prayers prevail not to alter Gods decree; which must stand, yet prayers may procure much present quietnesse, and satisfaction for the time. Gods decrees are so wisely ordered for the good of His people, that it were no advantage, but prejudice to them to have them altered. Obs. 4. The most rageing persecutions have their bounds set by God, the number of Martyrs is determined, and all the persecuters from the beginning of the World, to the end, shall not exceed in one person. Which, as it doth notably hold forth Gods Sovereignity and providence in the greatest confusion of the World, so doth it exceedingly contribute to the comfort of Gods people under them. Obs. 5. That the filling up of this roll, or the ending the sufferings of Gods people here on earth, and the coming of the great day of Judgement, come together. Or, the finall Judgement of the World shall immediately follow the fulfilling of the sufferings of the Martyrs. The reason given of the suspension here, is, that their fellow-servants, who were to be killed must be fulfilled: and the term that is set for the answering of their prayer, to wit, until their fellow-servant, &c. doth confirm this. For there is no delay put to Judgement then, and there is no more to interveen the Martyrs perfecting, and this vengeance on the persecuters. These two are also joyned, Mat. 24:29. The ending of the affliction of Gods people, and the coming of Judgement; immediately, saith the Lord, after the tribulation of these dayes, shall the sun be darkened, &c. There is therefore no temporall peace, or millenary Kingdom, altogether free of suffering, to be expected before that time; which is the day of redemption from these sufferings.
WE proceed now to the opening of the sixth seal, which holdeth forth some most terrible & dreadfull dispensation, and that both in respect of the type and the word of explication or effects mentioned for opening of the type.
The type is set down, vers. 12 in three expressions, 1. There was a great earthquake. 2. The Sun became black as sackcloth of hair. 3. The Moon became as bloud. The effects (which serve for explication of the former) follow, and are of two sorts, 1. Upon the reasonlesse creature, in three instances, 1. The Stars fall from heaven, vers. 13. 2. Upon the heavens, they depart, &c. vers. 14. initio. The third is upon the earth, the mountains, (which are most stable in the continent) the Islands (which are most remote in the sea) both are moved out of their place, Ibid.
The second sort of effects, are upon reasonable men of all sorts, Kings, great men, rich men, Captains, mighty men, bound men, and free men. Great terrour is upon all these: which is two wayes evidenced, 1. In what they did, they hid themselves in the dens, &c. vers. 15. 2. In what they, said unto the mountains and rocks, fall on us, and hide us, &c. vers. 16. Lastly, the rise of all this terrour, and these dreadfull effects, is more plainly expressed, to wit, the wrath of the Lamb, for the great day of His wrath is come, verse 17.
In sum, the words point out this terrible dispensation, 1. That it is universall in respect of all creatures; neither Sea, nor Land, Heaven nor Earth, nor men of any quality or condition are free, but all are sharers of the effects of it. 2. It holdeth forth terrour on all these in a most high and eminent measure and degree, as the effects do clear. 3. It pointeth at the speciall cause which hath influence on all these effects, to wit, the wrath of the Lamb, that is, of the Mediator, because the day of his wrath is come, &c. Which we conceive especially to be added for these reasons, First, To hold forth the speciall procuring cause of this judgement; which is not so much sins done against God the Creator in the breaking of the Law, as against the grace of the Mediator offered in the Gospel: therefore is the wrath of the Lamb especially mentioned, as if he were in an eminent way avenging Himself against these who had vilified and contemptuously despised His Gospel, and the professors of it. Secondly, To shew some convincing appearing of Christ in this terrible change, so as it should be seen to be He by on-lookers, and that this acknowledgement should be extorted by that manifest appearance, even from these against whom He pleadeth this controversie. Thirdly, It sheweth the scope of all the former terrible effects that are mentioned in the type, to be the Lords executing judgement on the great men and others of the world (who put no price upon Him, but persecuted His servants) and that, so convincingly, as He might be seen in the pursuing of that His quarell against them. Fourthly, It sheweth, Though Christs forebearance be long, yet hath He a time of reckoning, and cometh terribly when he cometh: and so this seal, wherein it is said, the great day of the Lambs wrath is come, &c. is to be looked upon in part, as the answer of the Saints prayer, How long, O Lord, &c. in the former seal: there, they long for his coming to Judgement; here, it is marked, that that day of his wrath is come.
That some dreadfull event is foretold here, is most manifest. The difficulty, is, how to apply it in particular. For understanding whereof, we premit these Considerations or Assertions, 1. It is usuall to the Prophets to expresse great judgements (even such as are in temporall things) by such expressions, as, the overturning of Heaven and Earth, &c. It is also usuall to John, to make use of the expressions which are used by them: particularly, we will find the same expressions in the Prophets that are here made use of in the threatning and foretelling of temporall judgments, as that in the type of the earthquake, the Suns darkening, and the Moons being turned into bloud, may be gathered from Jer. 4:23, 24, 28, Joel. 2:10. The earth shall quake before them, the heaven shall tremble, the Sun and the Moon shall be dark, and the Stars, shall withdraw their shining. Hag. 2:21, 22. I will shake the Heavens and the Earth; saith the Lord, which in plain terms followeth, I will overthrow the throne of Kingdoms, and will destroy the strength of the Kingdoms of the heathens: In a word, it is to foretell a remarkable ruine upon the enemies of his Church. Adde Isai. 13:9, 10. Behold, the day of the Lord cometh with fierce anger and wrath, &c. For the Stars of heaven shall not give their light, and the Sun shall be darkened, and the Moon shall not cause her light to shine. So also, (Ezek. 32:7.) I will cover the Sun with a cloud, and the Moon shall not give her light, &c. In all which places, the Prophets, after their manner, are aggreging temporall judgments by such expressions.
Again, the first fort of effects, of the Stars falling from their place, of the mountains, and islands their moving, are, upon the matter, the same with, Isa. 34:1. The Lord maketh the earth empty, and turneth it upside down, &c. with vers. 3 and 4 with Jerem. 4:24, Psal. 18:7, Habak. 3:6: &c.
The other sort of effects, are the same, i.e. expressions of terror, used, Isa. 2:19. They shall go into the holes of the rocks, and into the caves of the earth, &c. The other part of those effects we will find, Hos. 10:8. They shall say to the mountains, cover us; and to the hills, fall on us, &c. which words are by our Lord (Luk. 23:30) applied to set out the terriblnesse of Gods judgement upon these jews, which was to come a little after at the destruction of Jerusalem. From which places, put together, it will appear not inconsistent with this description and expressions thereof, to apply this even to some temporall judgement. For confirming whereof further, we may,
We say, This event prophecied of here, cannot be understood as containing sad things to the Church, but on the enemies and persecuters thereof: which is clear, 1. by the former consideration, compared with the persons on whom this judgement falleth: it is on Kings, Captains, and great Men of the earth. Now during the Heathenish persecution under the former seals, unto which this immediately succedeth, there were no such persons in the Church as these. 2. This is confirmed by the terror accompanying this judgement, which maketh them in their practice flee from Christ, and in their words cry out against it, as being to be reckoned with against their wills, and as apprehending certainly wrath to themselves from His appearing, as in the parallel places, Hos. 10:8, Luke 23:30 is evident. All which, agreeth not with the Saints frame of Spirit, especially under affliction, who are crying, How long, O Lord, as under the former seal; and are described by this, that they love Christs appearing, and are joyfull of it, as of the day of their Redemption. 3. Persecution on the Church, could breed no such terior on the Kings of the earth, as is here prophecied of.
We say, this type cannot hold forth defection in Church-men, as if that were typified by Stars falling from Heaven, darkening of the Sun, &c. For, darkening of light, or defection of Church-men could not breed such terror on the Kings and great Men of the earth as is here: they are not usually much troubled with these things; and yet it is clear, that this terror floweth as an effect from this sad judgement typified and expressed by these former expressions. And therefore by the same reason, this seal is not to be divided, as if by the first, part thereof were holden out defection in the Church, and by the last, judgement upon enemies, seing this last part doth clearly hold forth the effects of the former, and doth more fully explicate the same thing.
We do also assert, that here cannot be understood any trouble brought upon persecuters by Heathens, nor any trouble brought upon the Empire while Emperours and Rulers were Christians by these who were Heathens, such as that of the Goths, and these inundations or barbarous Nations, which after the four hundred year brake in upon the Empire. For, 1. the series of time will not agree to that: this seal followeth immediately the Churches sufferings by Heathen Emperours; and therefore it is not like the great mutation on the Empire, when it became Christian, should be omitted. 2. This judgement speaketh out especially the wrath of Christ, and that so palpably, as His hand is in a more singular way acknowledged in it, than the prevailing of Heathens against Heathens would readily produce. This conviction (as would seem) of Christs being acknowledged in it, flowing mainly from the instruments imployed, and owned by Him in the execution of it; and this terror that falleth on them, is not that terror as it seaseth on all the wicked in the generall judgement, such as was mentioned, Chap. 1:7 nor that which affecteth men simply by the dread of Gods greatnesse, as He is in Himself; but it is two wayes qualified, 1. It is the terror of Him that sitteth on the Throne, that is, of God, as He ruleth in His Church: in which respect, He is holden forth, Chap. 4 v. 5 and to distinguished from the Mediator: so now, by this judgement on enemies for persecting His Church, He maketh them know that He ruleth and hath a Throne particularly in Jacob to the ends of the earth, as the Saints Prayer is, Psal. 59:13. 2. It is the wrath of the Lamb, appearing as Mediator, and be friending his Church, which the more surpriseth them, that formerly they despised both: now, they find them both in their tops, owning the despised Church and making it known that their Idols which they worshipped, had not the absolute and soveraign government of affairs, but the God whom the Christians worshipped. 3. This judgement falleth especially, and in a peculiar way upon the enemies of Christ, as the expressions bear; But, judgements, executed by Heathens (particularly and especially these brought on by the Goths, Vandals, &c.) lay as heavy (if not more heavy) upon the soundest and best Christians as upon any other. 4. The mutation brought on by this judgement, is so universall upon all things, and so suddain, being contained under one seal, that it can hardly be paralleled by any particular event of such an invasion: and therefore is not to be applied to them.
Upon these grounds it is, why we conceive this seal to differ from the first four, in these two, 1. The type is not a horse and a rider. 1. Because the object is not the same. These first four concern the Church immediately, this concerneth its enemies. 2. Because though the Lord ordereth judgements upon the most wicked men by His providence; yet this type holdeth forth judgement in a more boundlesse way without such limitations and restrictions as the former dispensations towards the Church (typified by horse and riders, with their severall commissions) did admit. 2. In this seal, there is no word of advertisement to come and see, as was in the former four. The reason is, because God sendeth not Ministers unto, nor alloweth warnings upon His enemies as he doth upon his people. To conclude then, we say, this seal relateth not, first, to the end of the world. Nor, 2. to the persecution of the Church under Antichrist. And, 3. nor to the invasion of the Empire by Goths, Vandals, &c. and other Heathen Nations: these invasions were not stated palpably on Christs account, as manifestly owning his interest, such as this seal importeth, It remaineth then to be understood of some singular and extraordinary change on the Romane Empire, and its Heathen Emperours, where by it becometh quite another thing, persecution put to an end, persecuters brought unto judgement, and that by such instruments, as maintained Christs quarrell against them, and with such successe as should extort the acknowledgement thereof from the persecuters themselves. All which characters, as they are now clearly implied in this seal; so will we find them remarkably fulfilled in that great change of the world in the dayes of Constantine the great, abour the year 310 and afterwards; which came immediately upon the back of the last persecution, (and so agreeth well to the time) by which the whole face of the Heathenish Empire was changed, and, as Heathenish, was overturned. So that in effect the world became another thing that it was: which agreeth well with the type; persecuters were visibly punished and taken with their hands hot in the bloud of the Saints; and by such instruments as particularly stated the quarrell upon Christs account, and therefore carried the crosse in their Ensign; many Emperours and great Men, were brought to acknowledge Christs hand and indignation against them; The Church had freedom from outward persecutions; Christianity became in request in the world, so that Christians seemed now to enjoy in part the return of the prayers of these that had gone before them. All which, being so evidently fulfilled in that time, and being so agreeable to this type in all its circumstances, we conceive, that the foretelling of this very event, is the main scope of this seal: for clearing and confirming whereof, we shall adde further these considerations.
If we consider, 1. the usuall manner of the Prophets their expressing of horrible judgments (as we observed at the entry) it will be agreeable to them and to John who followeth them, to understand this of some temporall thing, especially upon enemies.
Consider, that it is ordinary in the Scriptures of the New Testament, and agreeable to this prophesie to speak of the Romane Empire as of all the world, and of things befalling it, as of changes and events befalling all the world; So, Luke 2:1. It is said that Augustus decreed, that all the world should be taxed, that is, all the Empire, Rev. 3:10. And therefore it will not be unreasonable to astrict these expressions to changes within this Empire.
Consider, that the change of Religion in the Empire in its Nature, Ordinances, Customes, Ceremonies, &c. and the bringing in of a different Religion in its room, is ordinarily expressed in such terms as hold forth an universall change upon all the world; upon Heaven, Earth, Sun, Moon Seas, &c. as if all Were overturned, and yet the change is not upon the world in it self, but upon Religion (if we may speak so) in the world: because that change hath such alterations with it, as if the world became another things; and because Religion being the most precious thing in the world, the great and remarkable changes are reckoned accordingly as it goeth with it. Hence we will find three eminent changes, and periods in respect of Religion, spoken of in this Book, and all of them in such expressions as bear forth; at the first view, atotall and universall change upon all the world. The first, is, the change of the world from Heathenish Idolatry to Christianity: this change is set our as a new world in this seal, because (as it were) that Heathenish world, wherein Heathens bare rule, and Idolatry was publickly countenanced and authorized, is overturned, and another world come in its room. This change of the world is from Heathenish to Christian. The second great change of Religion, is from the simplicity of Christianity, unto the darknesse and doctrines of Antichrist. This change under the trumpets, is set forth by smiting of the Earth and Seas, by darkening of the Sun and Moon, &c. when the mutation is upon the state of Religion in the world; This change is of a Christian world into an Antichristian. The third great change, is under the vials, when Antichrists kingdom again is brought down, Chap. 16. It is expressed by a mutation upon the Earth, Sea, Sun, &c. when yet the judgement falleth but on the beast his worshippers, and the pendicles, and superstitions of his kingdom, which may be called the Antichristian world: and this mutation, is the overturning of the Antichristian, and the in-bringing of a Christian world again in the place of it. And this way being keeped in expressing all the other changes of Religion in the world, we may the more warrantably apply this here, as is said. Only, there is this difference, the other changes of Religion under the trumpets and vials, are brought about by steps under severall trumpets and vials; This change is set out by one seal together, because that alteration was instantly, and universally at one time brought to passe, which in the other changes is not so sudden.
The considering of that event more particularly in its severall circumstances, doth so fully answer this type, that it may well be taken in and accounted as a universall change upon the world. Which will appear by considering these two in the matter of fact, 1. What the state of the Church immediately before this change. 2. Considering what the state of the Church became immediately thereafter.
The state of the Church before Constantine’s government, was, for outward persecution, under the extreamest sufferings that can be imagined, as was hinted at in the expounding of the fourth seal Amongst the four chief Governours that then were, to wit, Dioclesian, Maximianus Herculens Galerius Maximinus (called also Jovius) and Constantius, Constantine’s father, only this last had a favour to Christians, one other three being most cruel persecuters. About Constantius death, started up Maxientius to usurp the Empire at Rome, who for a time prevailed, and continued as barbarous and cruell as any of the other. Against this Maxentius, Jovius sent one Severus (whom he called Cesar) who was overthrown by him; after whom, he preferred one Maximinus his nephew, who in persecuting was nothing behind any of the former. A little after Licinius, who was constituted Cesar in his room (who for a time had counterfitly befriended Christians for fear of Constantine) yet afterward fell into most grosse blasphemie and persecution. All of these having this for their aime, to root out Christianity, by cruelty and subtilty, left nothing undone to accomplish it. Their cruelty vented in these persecutions, and their subtilty may be gathered from the Laws we find enacted against the Church in these times. As, 1. that all the Bibles, Cups, and Church-furniture should be delivered up and destroyed: it was from this giving up of the Bible, that Christians, who made defection, were called after that Traditores, that delivering up their Bibles, &c. being accounted receding from the truth, or the testimony thereof. 2. That men and women should not meet together for religious exercises, but men apart, and women apart. 3. That none should teach women, but women. 4. That no meetings should be keeped within the circuits of Towns, but in the fields, upon the pretext of healthfulnesse. 5. That there should be no meetings of Ministers or correspondences amongst them in Synods or otherwayes, which was prohibited as a thing dangerous to the State: 6. That all the old Temples should be built, and all the meeting-places of the Christians destroyed. 7. That no Ministers should be permitted, but, where ever sound, they should be cast into prison: which Laws, at last, ended in open persecution against all that professed the Name of Christ; so that to be called a Christian, was, a most horrid crime. Unto these Laws, afterward Julian (who was eminently taught of the devil to undermine Christianity after it had flourished for a time in peace and tranquillitie) added these four; or, more plainly and craftily formed them out of what was before him. 1.
That no Christian should be admitted to any Trust, Civil or Military, but he who first sacrificed to Idols: this was observed formerly under Dioclesian. 2. That the children of no Christian should be admitted to Schools of Learning, or be educated in humane Science, that by that means he might bring in ignorance amongst the Christians, that they might be the losse able to vindicate Christianity, and might be the lesse thought of amongst others. 3. That no preacher of the Gospel amongst them should have any allowance of maintenance (for, before him in Constanins time, they had allowance settled by publick Authority) intending thereby to overturn the Church, knowing that the Church cannot consist without the Ministery, neither a Ministery without it be maintained. His fourth device to undo Christianity, was, in despite of it, to give way to all other Religions by publick tolerating of them, Therefore in his time was the rebuilding of the Temple of Apollo at Delphus intended, and the Jews encouraged to lay the foundation of their destroyed Temple at Jerusalem: both which, were miraculously by earth-quakes impeded: and his practices in reference to this, were observed, (Chap. 2) in the Epistle to Thyatira:
From which particulars, with what was said in opening the fourth seal, it may appear, how sad the condition of the Christian Church was when Constantine began to govern. Let us now see what it became within some few years thereafter.
The estate which the Church was brought unto after that time, was shortly thus. After Constantius death, Constantine being declared Emperour while he was in Britain, continued in these parts for a time, while the formentioned persecuters, especially Maxentius who lived at Rome, were become hate full to all; not so much for their persecuting of Christians, as by their tyrannies, adulteries, and all sort of vile cruelties upon every sort of persons: whereupon, Constantine (called γλωρὸς from his colour) was encouraged to march toward Rome, having before him, as his end, the liberating of the Empire from such tyranny of so many Tyrants: and being doubtfull what Religion to follow, at the noon day, or a little after, there appeared to him in the heavens, a fiery crosse, with this Inscription, in legible letters (ἀν τούτυνίκα i.e. in hoc vince) in this overcome. This vision was seen by many others with him, as Socrates, (Lib. 1. cap. 1.) affirmeth: by which signe, he was not only animated to go to Rome, while he was hesitating; but also to embrace Christianity and the profession of Christ. In signe whereof the alwayes carried the Crosse with that Inscription for his Colours, and set it up at Rome, when he entered Victor in it. This story Euseb. de vita Constantini, Lib. 1. cap. 22 affirmeth he heard Constantine himself assert to be truth with an oath. After this, he with his Army marched toward Rome, and in the way had discovered to him the treachery of Maximinianus his own Father in Law: By Gods mercy he was delivered from it, and it returned upon the author. When he came to Rome, God delivered the Tyrant Maxentius into his hand. Maxentius and his chief Officers being put to flight on the other side of the River Tyber, was necessitated to return by a Bridge (per ponem Milvium as they call it) whereupon he had made devices in a secret way to have drowned Constantine, by which, he and these that were with him were drowned in the River. Upon which occasion (as Eusebius reporteh, Lib. 9. cap. 8.) Christians took occasion to sing that word in the 9. Psalm, vers. 16. The Lord is known by the judgement which be executeth, the wicked is snared in the work of his own hands. And that word, Psal. 7:15. He made a pit and digged it, and be himself is fallen into it, &c. Astertius, Constantine having the peaceable possession of the West, had afterward two difficulties; The first, from Maximinus, aiming to drive on persecution, and the death of Constantine together, Euseb. Lib. 1. de Vita Constantini, cap. 40. The second, was from Licinius Emperour of the East, with whom Constantine had made peace, and had given his Sister to him in Marriage, who for a time did counterfeit Christianity; yet within five years, became a most cruel enemie to Constantine and all other Christians, and was the author of many of the former cruel Edicts, as is to be seen in the former places of Eusebius, lib. 1. cap. 43, 41, 45, 46. &c. Against these also Constantine let himself, not only by Armes but by Prayer to God and Fasting: over whom God gave him glorious victories, as is to be seen, Ibid. lib. 1, cap. 51, lib. 2. cap. 11, 12, 13, 14, &c. After which, followed a most comfortable and joyfull estate or the Church, as Euseb. hath it, Lib. 2. cap. 19. Out of which general, we may gather and observe these particulars, for making out the answerablnesse of this event unto this type, and the greatnesse of the change from what was before,
As, 1. This judgement was upon many great men, as Dio lesian, Maximianus, Galerius Maximinius, Maxentius, Licinius: all which had the titles of Emperours or Cesars, beside what came on many great Captains under them, as particularly on Pontetius, Culianus, Theotimus and many others, remarkably plagued of God, as is evident in the forecited stories.
Christianity that was before destroyed, was now publickly by Authority countenanced; Idolatry that was before countenanced, is now abhorred by all; Idol-temples every where are destroyed or shut up, and Christian Churches built and Ministers provided, rather more sumptuously than sparingly, as we may gather from Euseb. Lib. 3. cap. 47, 49, 52, 53, 56, &c.
The Laws are just contrary to what they were; none but Christians are admitted to Office: & though Constantine took not the way of discovering his servants, which his Father Constantius did (who gave out; as Jehu, that he would admit of none to serve him, but such as sacrificed to idols, but afterward expelled the sacrificers, and keeped the refusers, saying, they would not be faithfull to him, who had never been faithfull to God) yet was he zealous in having faithfull men about him, and to have Religious Worship not only in publick, but particularly in his own Family: Schools were appointed, Ministers encouraged; Martyrs (or Confessors rather) who were in exile, were brought back: these who had been put from Offices, were restored; Synods were convocat and countenanced by Constantin’s own presence, as that Neice was; heresics were condemned; toleration of other Religions, or of schisms, amongst Christians, was not suffered, and many such like Laws and practices, just opposite to what was before.
Consider the great Victories he obtained over enemies, and the account upon which he pursued them. His first War against Maxentius, was undertaken as particularly called unto it by Christ Himself; his last War against Licinius, was not occasioned out of any temporall design to advance his own greatnesse; (for he was desirous to live peaceably with him) but to restrain his persecution by force, when all other fair means, attempted by him, had been frustrated, God giving many singular evidences of his owning him in these Victories.
Consider the time when these persecuters were surprised, it was even in the time of their actuall opposition to Christ, whiles professedly they had stated persecution against His Servants, and could by no means be withdrawn from it, but went on contemptuously blaspheming the Name of the Lord Jesus) whom they called Novitius in opposition to the old plurality of gods whom they worshipped.)
Consider the remarkablnesse of Gods judgements upon these persecuters, and the terrible effects both in deed and word which they produced in them; not only to the conviction of others, but also to the convincing of themselves, that Christ was their party, such terror of conscience sensing on them as was palpable before the world. Dioclesian, and Maximianus Herculcus in the midst or their greatnesse and heat of persecution, both in one day devested themselves of the imperiall dignity, choosing rather to live (as it were) in the caves and dens of the earth, than to continue in their authority; a thing unheard-of before in the world. This partly proceeded from displeasure that they attained not their end in destroying Christianity, but rather found it to grow under them; partly from terror of conscience, arising from that, as if they had gathered clearly that they were contending with God in that. Thereafter both of them put violent hands in themselves. Dioclesian, being sent for by Constantine upon suspicion, choosed rather to poison himself than to see him. Maximianus Herculeus endeavouring again to recover his authority, was discovered in his design by his daughter Constantines wife; he was pursued, and besieged by him, and was either killed, or, dureing the siege hanged himself, as is diversly reported by writers. The third, Maxentius, was remarkably drowned, as is said before, with many of his chief officers, which made the Christians compare his destruction in the water with Pharaoh’s drowning in the Red-sea. Maximinus Jovius, through intemperance becoming corpulent, was written with byles in the secret parts, out of which issued abundance of vermine, in a most loathsom disease, so that Physicians were either suffocated by his smell, or were killed by him, because they could not cure him, one of his Physicians telling him, it was Gods judgement on him for persecution, which no man could remove. At last, the conviction was so born in upon himself, that he acknowledged his wrongs done to the Church to be the cause of that plague; and therefore being stricken with terror, gave out Edicts that the persecution should cease, Churches should be builded, and that in their meetings, prayers should be put up for him, as formerly used to be. Which Edict, is to be found in Eusebius, lib. 8 cap 18, 19. where the end also of Dioclesian and Herculeus is set down. The other tyrant in the East (to wit, Maximinus, who was called Cesar) had been industrious to invent tortures for Christians, especially to pull out their eyes, was at last defeat, and in a base habit made to hide himself, and thereafter pursued by sicknesse, which made both his eyes to leap out; by which, he was necessitated to confesse, that only the God of Christians was God; and that he had been mistaken concerning the gods whom he choose to worship: all which he had found to be truth by experience it self. Which words were uttered by him, being even expiring, as Eusebius testifieth, de vita Constantini, lib. 2. cap. 52. Licinius again, who could not be scarred from persecution by any of these examples (though in some thereof himself had been actor, whiles he was in confederacie with Constantine) was after many defeats and flights convinced of his folly, and made to vent his indignation against these Idolatrous Priests who had made him disdain Constantin’s God, and put confidence in the multitude of old gods, as they called them. So that he and his chief associates being taken, and brought to punishment by Constantine, were made to understand how great and admirable the God of Constantine was, de vita Constam. lib. 2 cap. 18. Which remarkable judgements, and confessions, as also of many other great men their adherents, as if they were speaking out the words contained in the Text, ye will find in the forecited History, and in Cent. Magd de pœnis persecutorum.
The like remarkable judgements with such confessions we will not find at any time together in any story. All which considerations being put together, we conceive the reasons now more apparent why we applied the seal to this event and expounded it of it, seing every thing jumps to in the time, event and effects, as hath, been formerly hinted at.
We conceive it not needfull to insist particularly in expounding and applying every expression, as what the darkening of the Sun, the removing of islands and Mountains meaneth, or how they differ among themselves. This is certain, that all the parts of that Idolatrous world are comprehended under this threatening, and all sort of persecuters are to be included in this stroke; that there are none so great or strong, as may liberate themselves from it; and that there is nothing so starely, firm or remote, which shall escape this change, But this alteration shall be extended over all, so as the Lord alone shall be exalted in that day. If it be asked, why this particular temporall judgement is set out under such high and universal terms, as seemeth more agreeable to the day of Judgement? Answ. Beside the custome of the Prophets, and constant strain of this book, we say, 1. The ill was universall, and the remedy was very broad, and wonderfull, which made the change be of the larger extent. 2. It was a very great change from one extreme of suffering to another extreme of outward prosperity. 3. It was a very sudden change, few years interveened between the Churches low condition, and her outward flourishing estate; all which, looketh like a new world. Men could hardly have believed in so short time to have seen such thing, had it not been by the extraordinary power of God carried on (as it were) like the day of Judgement on the one side, and like a new Creation on the other. 4. This event may in some sort be a type and resemblance of the last judgement, and an evidence and pledge of it unto the Saints who were praying for that vengeance; and therefore may be thought to be set forth under such expressions, for confirming Gods praying people in the hope of that day.
We may from this scope take these observations, 1. That though the great vengeance of God against persecuters be reserved till the last Judgement; yet sometimes; yea, often Go I will remarkably punish them, even before men, as is clear in the application before mentioned, and in the observations on the former seal. We will scarcely find in the Scriptures of the Old and New Testament, or in story, any eminent persecuter, for the most part, to go out of this world without some remarkable blot. The sin of shedding the bloud of Gods people, is spoken of in the case of Manasseh, 2 Kings 24:4 as a sin which God would not pardon, as to temporall afflictions, though He pardon it to the penitent, as to its eternall punishment. If we can look through the actors in these ten persecutions, this will be clear. Nero, being hated of men and pursued by the Senate, killed himself; Domitian, having drawn a Catalogue of such as he was to kill, in which was the name of his own wife and other friends, they having found it, put him to death; Trajan was continually vexed with seditions, and after sell into an extraordinary desease, by which he was taken away; Adrian, being vexed with commotions in his life, died with much anxiety, as these verses expressed by him, before his death, do manifest.
Animula vagula, blaudu a,
I allidula rigia, nudula,
Hoses comesque corpors,
Nec, at soles, dabis jocos.
Quœ nunc abibis in loca?
Maximinus being declared an enemic by the Senate, was killed in his tent; Decius by the Goths (in their first invasion of the Empire) with his whole Armie, was cut off; valerianus was overcome by the Persians, and made use of by Sopores as a rest for his foot when he was to horse; of Dioclesian we have heard already. Thus, for the most part, were the persecuters dealt with by God, and died ignominiously, and ostentions with terror and regrate. Such a word had Severus at his death, Omnia sui, & nibil mihi prodest; such also was the end of that infamous enemie of Christians, Julian, who, in his height of contempt against Christ, was deadly wounded in battell against the Persians, and throwing his bloud in the Air, died with that desperate expression in his mouth, vicists tandem Galiae; Valens the Emperour, being a great favourer of the Arrians, and a great persecuter of the Orthodoxe, (as the Arrians did exceed the Heathens in cruelty) was in battell against the Goths in Thracia wounded, and being carried to some house neer by, it was set on fire by the enemie, in which he innerably perished. All which do shew Gods revengefull justice in pursuing that sin.
obs. 2. Wrath is exceeding terrible upon the stoutest men of the world. What a terriblnesse must there be in the great day when wrath and terror (to speak so) are at their perfection? and what a howling and crying must that be, when all the families of the earth, and these that have pierced Him, shall mourn before Him? It were good to prevent this terror, and to abstain from what provoketh it. This will be found a certain truth, that it is a fearful thing to fall in the hands of the living God. Obs. 3. The great distance that is between God and creatures, and how far all of them are in His reverence, he can at one instance shake both Heaven and Earth, and turn the world upside down; He can make the Kings to flee, and the stoutest men in the world to cry out for fear; He, even He, only is to be feared; and who can stand when He is angry? Psal. 76:7. It is a wonder poor men will live under a controversie with Him, and be so little affrighted of His wrath. 4. There is nothing maketh wrath more in sufferable, than that it is the wrath of the Lamb Christ, vers. 16. This is added as that which augmenteth their terror and maketh their case desperate, when the Mediator is their enemie, there is none in heaven nor earth, that can befriend them; The vengeance of despised Grace, executed by the Mediator, is the most dreadful vengeance. The Lord save us from that. Obs 5. The ficklnesse of all creatures, even of the most mighty and valiant men in the world; What are they when God beginneth to reckon with them? Stars fall from heaven; great men and stout men hide themselves from the Lamb. It may learn us to cease from man; whose breath is in his nostrils; for, wherein is he to be accounted of? 6. See the insufferablnesse, of wrath, the day of His wrath is come, and who can abide Him? what meaneth the great part of men who hazard without fear upon known causes of wrath and can live at feed with God? There is a necessity of being at peace wich him; this wrath of His, one day Will be found unsupportable. Obs. 7. Judgements oftentunes fall forest upon the great ones of the world; and these that in mens account might be thought most secure, Kings, great Men & mighty Men, are especially stricken at; partly, because they use to be ring-leaders in the sin; partly, it serveth most to the abasing of creatures and the manifesting of Gods Justice and Power; partly, (to speak so) they think more strange of it. 8. The stouter men be in their opposition to Christ, and the more secure and confident they be in their sin, oftentimes, when wrath cometh, they are found the more desperate cowards: Because, the more security be under sin, the more force and power is added unto the challenge of the conscience when it is wakened. There is a great odds here between the language of these gallants who now cannot abide the face of the Lamb, and the former braggings wherein often they have defyed the Son of God. 9. There is no condition so hard, that the proudest men in the world will decline, nay, by the contrary, they will desire it, that they may escape the Wrath of God, when once the sense of it breaketh in upon them. Some gallan is stand now upon their points and credit, and will not flee where there credit is concerned, though it should draw on sin upon them; but there will be no such sticking in the day of wrath; men will be glad to flee to the basest corner of the earth, they would choose that the greatest mountain or rock should fall upon them, and think no shame to cry for in; yea, annihilation would be welcome to them, to prevent their appearing before Jesus Christ: Men, great Men, and stout Men, will have a far other language (if we may suppose it) at their appearing before Him, than now in their grandour it were possible for them to imagine. Obs. 10. When God reckoneth, He needeth neither witnesse nor tormenter; He hath both these in the consciences of His most desperate enemies. What an awband is it that God hath over all men in respect of their consciences? which being armed by God as gainst them, would be worse to encounter with ten thousands of Armies? This maketh men flee when none petsueth. II. No King, nor great one in the world, upon any entreaty, will be exempted from judgement, but appear they must, even though they cannot abide it. What a tortour must it be to be distracted between these two, A necessity of appearing, and an utter impossibility to endure that appearing? Certainly if men were to live and speak after some experience of these things, they might be supposed to become much wiser in the ordering or themselves; or at least in giving their advice to others, than they were before, as the rich Glutton (Luke 16) giveth advertisement to his brethren out of hell. 12. There is a day coming when there will be no trysting; when the Lamb cometh in wrath to reckon with despisers, He persueth in wrath, and they would rain flee; but there is no treating aimed at on either fide. 13. This day of wrath is certainly coming and will come, though it seem to be delayed. We may well take all the instances of particular judgements as pledges of that day. Men will once find they have wronged themselves, that they have so little believed this great Article of Faith. 14. When that day cometh, there will be great odds between Gods people, and the rest of the world. The Kings and great ones, who despised them on earth, would be glad in that day to exchange Thrones with the meanest Saint, and will never attain it. Wrath when it cometh, will make the world know of what worth Godlinesseis, and what an excellent thing it is to have a good conscience, and what advantage there is in having peace made with God through Christ Jesus. These are the true and faithfull sayings of God, and who believeth them not now, will one day with the rich Glutton find the truth of them.
