WE have heard how under the former six seals the Lord hath been revealing; and foreshewing the state of the Church here on earth till that first great change of bringing Christianity in request publickly, and making it to be owned and countenanced by Authority in the world, by reason whereof, Idolaters and persecuters should be disowned and discountenanced; so far the sixth seal came to fore shew and hold out the shaking and overturning of that Idolatrous world, and bringing horrour and trembling on persecuters; Before he came to prosecute the opening of the seventh seal (which bringeth the history of the Church that continueth to the end of the world in two periods, one, of the trumpets, another, of the vials) he hinted in the former Chapter at this sad storm which was coming on the Church from all airths, and at our Lords stepping in to hold these winds from breaking loose till He had sealed a number that He was to preserve from being carried away with the errours of the time.
In this Chapter, and the three following, is contained the third vision, or second generall prophesie of this Book, to wit, the vision of the trumpets: and because (as we said before in laying down the series of the story at our entry to Chap. 6) the seventh trumpet bringeth in the last plagues of the seven vials, as the seventh seal bringeth in the trumpets, Therefore we comprehend the second prophesie under the first six trumpets, which reacheth from the beginning of this Chapter to the 15 verse of Chap. 11 when the seventh trumpet soundeth.
This prophesie, or vision, hath three parts, The first is preparatory, to the seventh Verse of this Chapter, The second is executory, or the main body of the prophetick vision, to the end of the ninth Chapter. The third is explicatory of, and consolatory against the two last great woes in the ninth Chapter, especially during the second unto which it is contemporary, as appeareth, vers. 14. Chap. 11. When it is said the second wo is past, Then, and not till then, including all the former events, since the trumpet sounded, as belonging to that time, and contemporary, at least, with these woes.
Before we enter particularly on the words, Be advertised concerning these four things to be adverted to therein. The first, is concerning the connexion of this prophesie with the sixth seal, in the close of the sixth Chapter; for, although the seventh Chapter interveen; yet, the series of the story leadeth us to joyn the seventh seal after the sixth, as the sixth was after the fifth, &c. Now, the sixth seal taking its beginning in Constantin’s time, and taking in the overthrow then given to the persecuters of the Christians, & the change which was made in the Christian world, where the first period closed, it will be about the three hundred and tenth year of Christ, or a little after, taking in the peace that for a time the Church enjoyed then, whereby we may the more easily count the beginning, and the rise of these trumpets, and the evils prognosticated by them, to be the next ensuing evils after that intervall of peace, or during the time thereof, seing the intervall is not long, as appeareth from Christs cry, Chap. 7:2, 2. The second thing to be adverted to, is, the issue, or close of these six trumpets; which is clear Chap. 11, 14 compared, with 15 to be at the close of the second wo, at the blowing of the seventh trumpet, which bringeth in the last wo and seven vials whereby Antichrists Kingdom is overthrown, the everlasting Gospel preached through the world, and Nations that were not Christs before, now become His; which clearly is at the time of Antichrists greatnesse so bringing him to this height, and the Church low till the seventh Angel founded, that bringeth the vials; the first whereof, is poured out upon these who have his mark, Chap 16. Which fall of Antichrist, according to ordinary computation, begineth, Anno 1517 when Luther first preached the Gospel, or Anno 1559 when the liberty of the profession thereof was first confirmed; whereof we shall say more, Chap. 11. This only pointeth out the period to be at the fall of Antichrists absolute tyranny. 3. The third thing, is, the contemporarinesse of these trumpets with the beasts rising, Chap. 13 which belonging to one time, as appeareth by what preceedeth and succeedeth to both, and speaking also the same judgement, as appeareth by this, that the same thing, to wit, Gods sealing protecteth from both, and the same persons are hurt by both, to wit, these who were not sealed: therefore a speciall respect must be had of clearing one of them by the other, and making one of them agree with the other. 4. A fourth thing, is, that we conceive the storm, spoken of in the former Chapter by the Angels holding the four winds, to be the same mentioned in the trumpets. For, 1. if this seventh seal be knit to the sixth, then it comprehendeth this, mentioned in the seventh Chapter, which was but by way of digression hinted at in the sixth, the better to prepare for a full view of it afterward: for, that storm must belong to the seventh seal or the sixth; but not the sixth, which described an event of an other nature, and on ah other object, to wit, the Churches enemies: Therefore it must belong to the seventh which hath two prophesies, of distinct natures, to wit, trumpets and vials, answerable to the two different parts of that seventh Chapter. 2. That storm was foreseen there, and restrained; but here, it is executed, 3. It was then keeped up till the Elect should be sealed against it; and under the trumpets (Chap. 9:4) they are sound sealed and safe: which cleareth, that this is a spiritual ill threatned against formall and hypocriticall professours, which these trumpets bring; yea, the same with that in Chap. 7.
The connexion then is thus, that, after John law the Church freed from open persecutions, and the persecuters cast down, he law Heresies and Errors ready to break in from all quarters on the Church yet, though Christs care, a little breathing time was given; they are commanded to fit till His people were provided-for: now, this being done, John goeth on in shewing what came when these winds were let louse; yet he casteth in a word before, to vers. 7 to shew they came not precipitantly, but as they had orders from Him who had laid the restraint on them, which is cleared in three or four circumstances of preparation.
We shall shortly go through she words more particularly. When he had opened these seventh seal: He, that is, the Lamb, who had opened six seals before, openeth now the seventh; which seventh, though divided in two periods afterward, by distinguishing the vials from the trumpets, Yet it comprehendeth both. Therefore, Chap. 7 a view of both shortly was given together. The effects that this bringeth with it, are a little suspended and some generall preparatory circumstances premitted, to shew it was some strange thing which was coming.
The first thing which occurreth, There was silence in heaven about the space of half an hour. This is not so much the effect (for, that folleweth) as that which accompanieth it, and a definit time is put for an indefinite, it is a very short while. To clear it more fully, understand heaven here of the visible Militant Church; it is that Church whose state is here described, and there can be interruptions of noise and silence in no other heaven, so it implieth, that at this time, after persecuters were down, and the winds that were ready to blow, keeped in, there was a great quietness and peace in the Church for a little short time; which indeed was true for some years in Constantin’s dayes, betwixt persecuters ceasing, and the Schisms and Heresies of the Donatists and Arians arising, which was but a very short time; and this is not inconsistent with the scope, as if he had said, I saw peace a while till all was made ready so the ensuing blast and storm, which is in the words following, and till fundamentall truths were confirmed publickly, for keeping the Lords people from the snares of these grosse Heresies, which then immediately followed. Whence Observe, That the Churches outward peace is not long; she hath but a short time of it, half an hours silence only. The Church-story, Scripture, and experience prove this. Therefore, 1. Folks would not promise to themselves nor expect long peace. 2. They would improve the little time they have frugally, and not mispend it; an hour, or half an hours time in peace in the Family, or Congregation, is a rich mercy, and we know not how long we have it; few Churches have had so long peace as we have had in this liland, Therefore see it be improven well. 2. This half hour being a definit time, put for an indefinit, sheweth that that rule holdeth not in the Revelation, that whole compleat times, as hours, years, &c. may be definit for indefinit, but not so broken times, as half days, half years and half hours, &c. for, no particular definite time can be rationally imagined to be understood by this.
Or, 2. understand Heaven here, for that heaven, where all these things were represented to John: silence in it, importeth a new transition to a strange matter, that for the stupendiousnesse and admirablenesse thereof, arrested the attention and made all keep silence, as taken up with expectation of what might be revealed, a little interim of time being between the opening of the seal, and the appearing of any thing: which suspension of the Angels out-coming with their trumpets, confirmeth the first exposition, as it this prophesie began with a little quietnesse; and the latter, is not to be slighted, because this exposition holdeth out a preparation and attentivenesse requisit in us for hearing and receiving such mysteries.
The second circumstance, is, vers. 2. When all do wait what the opening of this seal shall produce, something appeareth that prognosticateth a coming storm. Seven Angels are seen standing before God, and they get seven trumpets. The use of the trumpets and number, I shall foroear to speak mean of them, and what these Angels are, till I come to vers. 6. Only here, we conceive them to be Angels that wait for Gods command, it may be, speciall Angels for eminencie, there being degrees among angels; O, the words may be read without the relative the, as differencing them, or relating to any other, which we find not before. There are the instruments, Angels, they are made use of to give the alarm, 2. Their weapons or furniture, as, trumpets, to incite others rather than to act themselves. Trumpets had a twofold use, 1. To give an advertisement of some imminent assault, sounding an alarm; so it relateth to Gods people, to stir them up to faithfulnesse and to be on their guard: 1 Cor. 14. If the trumpet give an uncertain found, who shall prepare himself to the battle? 2. To call the Congregation, or Assembly, or Hoast, so acting or attempting something; and to it looketh to offending, relating to the letting louse of enemies, as the former to defence, in guarding His people: however, they imply Gods giving speciall orders. In these cases, Angels are mastering Spirits, waiting on God for a commission, Therefore the trumpets are given them, to shew they are but Ministers and Servants in what is commanded them, and do by orders. 3. They are seven, though there were but four, Chap. 7 because these keeped all airths, that the winds should not blow, with they were let louse: these seven do proportion the our-letting of these winds by steps and degrees; and this is done out of the Lords goodnesse, that letteth not all blow at once but one by one, that men may have warning and be armed for what cometh after.
A third and main circumstance followeth, vers. 3, 4, 5. Though now the seal be opened, and trumpets be given to the Angels, yet these Angels are not yet to sound till orders be given, which is not till Christs intercession interveen. His intersession (as it is set down here) hath two parts, 1. His intercession for his people vers. 3, and 4 in reference to the coming storm, that God would not impute sin to them, nor suffer them to be led away with Error, as Luke 22:31, 32 Satan hath sought to winnow you, but I have prayed for thee, that thy faith fail not. The second part of his intercession, is, in reference to his enemies; and it is a denunciation against the ungodly world and that profane generation that received him not, vers. 5 it is a peice of his absolutenesse, commissionating the Angels to go on and execute judgement; therefore it is said (vers. 5) The Angel took the center, and filled it with fire of the altar, and cast it into the earth: and there were voices, &c. and then the sounding of the Angels followeth: for, as He had given charge before to the four Angels, Chap. 7 not to hurt the earth till his Servants were sealed; to here he giveth charge and commission to these seven Angels to go on when his Elect are secured.
There is here an allusion to the high Priest under the Law, and Christ is brought in, using these ceremonies that the high Priest used when he went into the Temple and Sanctuary: so we take it for granted, that this is Christ and no other, that cometh and standeth at the altar with a golden center, &c. 1. Because of his work; for, none can claim to this Office but Christ alone, to offer up the prayers of all Saints. 2. Because of the efficacie or effect of this his offering up prayers; it was effectuall both for his peoples being accepted of God, vers 4, and also against enemies in being terrible to them; yea, it was not the prayers of themselves, but the incense which was offered with them that made them acceptable; which can be no other thing but Christs sacrifice. 3. Because all the ceremonies here used have reference to the high Priest, and there being no high Priest for the time but Christ, he who was the antitype being come, and that levitical service being abolished, it must needs be he. And though it be said incense was given him, which Christ hath of his own, (which maketh some expound the words otherwise) it militateth nothing against it. For, 1. Christs whole Office is given him as Mediator and his qualifications for it. 2. He is here speaking in the terms agreeing to an high Priest on earth, as to have an altar, censer, &c. all which are not literally to be understood of Christ; for, there is no altar nor incense in heaven, but as such may be figuratively applied to him as the antitype signified by the high Priest; for, none other was typified by these Priests intercessions, but Christ who was Priest, Sacrifice, and Altar: and all the Spirituall things of the Gospel, are spoken of under the types and terms of the Old Testament.
Without insisting further in needlesse mysteries, the scope of this intercession and the interposing of it between the opening of the seal and sounding of the trumpets, we conceive, is, to hold out these things, which are Doctrines.
THere is no peice of the fulnesse of our blessed Lord Jesus that is more rich in consolation than his intercession is; and yet it is often suffered to ly beside even the Believer, not being emproven to the excellent use which doth flow from it, as if there were no such treasure therein; seing therefore there is so fair an occasion in the first part of this Chapter to speak thereof, we may essay it a little in His strength: not as if we could unfold this mystery and satisfie curiosity therein, nor yet as if we were to debate speculative questions that are raised concerning the same, intending only to lay open the practicall part, as it tendeth to the Believers consolation. We shall therefore endeavour shortly to speak to these points, 1. in general, to what intercession importeth. 2. How our Lord Jesus may be conceived now to execute this office in Heaven. 3. If our Lord was intercessor before His incarnation. 4. What is the consolation that doth flow therefrom, and wherein it doth consist. Lastly, How this consolation ought, and may be improven, by a Believer.
To the first, we conceive there are four expressions in Scripture, which being put together, serve much to illustrate this of intercession. The first, is that, (1 Tim. 2:5) where Christ is called the Mediator, or Midnean, betwixt God and man; in which place, expresse respect is had to the making of our prayers acceptable before God. Now, this word Mediator, doth import these two, 1. A suitablnesse in the person interposing to both the different parties, so that he cannot be said to be stated on either fide. 2. It importeth a work & office, that is, to tryst betwixt these two parties, that the prayer and petition of the one may by His Mediation find favour before the other; thus is the phrase so frequent, of our coming to God by him. The second word is the same of Intercession, or Intercessor; which doth indeed import a guilt on their part, who are interceeded for; yet doth imply also the interposing of a worthy party to interceed for such persons and to deprecate wrath, and that upon His own account, without respect to what is in them. Upon this ground (Rom. 8:34) a defiance is given to all accusations, because Christ Jesus maketh intercession. The third word, is, that He is called (1 Joh. 2 vers. 1) an Advocate; if any man sin, we have an Advocate: which looketh to Christs undertaking the cause of the Believer, even in a Legall and Judiciall way, and to make it out in way of Justice, whereas the former word of intercession, of itself doth look more like a friendly intreaty. This title Advocate, importeth his undertaking of their cause, and that not only to solistit, but to pleadit; yea, and by office to do so. A fourth expression, is, (Heb. 9. Vers. 24) where it is said, Christ hath entered into Heaven, there to appear before God for us, which is yet more than the former, because this sheweth the purpose of his entry, which is, as it were, to be Agent or Solicitor, waiting on and that in our name to answer and vindicate anything that is imputed to us; or; as an Ambassador that sustaineth the room of such before God; and so his appearing for us, having the perfect commemoration of His by past death, cannot but effectually answer for, and vindicate all in whose name He appeareth.
If it be asked, in the second place, how may our blessed Lord Jesus be conceived to go about this work of interceeding or advocating for sinners? It will not be enough to say, that his merit and sufferings, do continue to deserve such things, as if his pleading were only the vertue of his merit, which figuratively might be said to plead for good to his people, as Abel’s bloud is said to plead the contrary to Cain, even after his death. This is indeed true; for (Heb. 12 vers. 24) the bloud of sprinkling doth yet speak, and that far better things than the bloud of Abel; but this doth not constitute his intercession to be any part of his Office, but doth rather overturn the same.
Neither is it to be thought, that he interceedeth with such gesture and verbal expression, as men use with men, or as he himself did in the dayes of his flesh, when he offered up prayers with strong cryes and tears; which did become the state of his humiliation, but not of his Glorification. Though this be a mystery, yet we may humbly and soberly conceive it in these particulars,
First, There is in this intercession a sympathie, and fellow-feeling in our Lord, which is the very great ground of this intercession. For, Jesus Christ, though glorified, is yet true Man, having the real and true properties of the humane nature, which make him capable to be in another way affected with our afflictions and griefs than formerly; yea, not only so, but He was in His own person a man of sorrows, and acquainted with grief, and learned obedience by what he suffered, whereby not only is He man to sympathize with us simply as a man, but he is a man experimentally acquainted with grief, and for that end that he might be the more fit and able to succour these that should be in such a case, Heb. 2 vers. 17, 18 and 4 vers. 15, 16. Again, our blessed Lord Jesus, being God and Man in one person, by vertue of his Godhead He cannot be ignorant of the least affliction of his people; and by vertue of his Man head, personally united to his Godhead, he cannot but be affected therewith, especially considering his being taught by experience, for this very end, that He might be a compassionate high Priest and the sooner touched with the infirmities of others: Now, this sympathie doth not only rife from the bare speculative knowledge which He hath of the afflictions of others, but it is wakened and entertained by that union of the Spirit betwixt the Head and the Members, whereby they become one; so that He that persecuteth the one, persecuteth the other, as is frequently afferted in the Scripture. From all this, there doth arise, in the Mediator so considered, an inclination, and (to say so) a natural propensness to have these evils redressed, so that he cannot but desire the removing thereof: and this his desire, being of great weight before God, may be well counted intercession.
Secondly, This intercession of His, may be conceived to consist in His appearing in heaven in our name: whereby the Son of God, being now Man, sisteth himself as ready to make appearance for such and such sinners, so his very being in our nature there, speaketh his purpose in reference to this end, and Gods accepting of it according to appointment.
Thirdly, It may be conceived to take along with it His declared willingnesse to have such and such prayers granted, &c. This was a part of his intercession, Joh. 17:24. Father, I will that these thou hast given me be with me, &c. where His declaring that to be his will, is a prime part of his intercession: now, it cannot be thought but that He hath a will to have the same things executed, which were engaged to Him, and these particulars, which the necessities of his people shall call-for from him, granted; and that the Mediator should will such a particular for such a person, and, in an inconceivable way of his adoring the Father, present the same before him, is no little part of his intercession.
Fourthly, In all this, there is an holy and reverend (though inconceivable) adoration, whereby the Mediator, now at the Fathers right hand (and being, in that respect, lesse than the Father) doth in all his appearances for us, as being the head of the body, adore the Soveraignity, Goodnesse, Wisdom, &c. of God, with a respect to the Covenant of Redemption: His saying to his Disciples oftner than once, I will pray the Father for you, doth imply (to say so,) some addresse to God, though we cannot conceive the manner thereof, even in reference to some particular persons, and some particular cases; and he being set at the right hand of Majesty, cannot but adore that soveraign Majesty.
There are some other words in Scripture, which seem to import something in reference to this intercession, as that, Heb. 10 vers. 13. He is expecting till his enemies be made his fotstool, and that, in his prayer, Job. 17. Father I will that these that are given me, may be where I am, &c. where He may seem to be longing to have his body perfected; which desire, certainly he hath not yet said down: But these and others, may be reduced to some of the former branches, therefore we shall propose no moe.
It will be some difficulty to clear, it Christ, before his incarnation, did execute this part of his Office, and with what difference he doth it now. The Scriptures indeed of the New Testament do speak of Christs Intercession, as not only posterior to his Incarnation, but also to the whole state of his Humiliation; which is often spoken of as that which doth qualifie and fit him for this Office: yea, the Scriptures do ever presuppose his Resurrection and Ascension; yet as it cannot be denied that Christ was Intercessour on earth, though He was not in the forementioned manner appearing in heaven: so it cannot be denied, that Christ did execute this Office before His being man; for, he was Mediator, King, Puest, and Prophet before his Incarnation; neither can any warrantabley say, that Believers then did want this consolation; and in Scripture we will find some grounds bearing forth all the essentials of intercession, as first, in that parable of the Wine-dressers interceeding with the Master, Luk. 13 we have the Mediators everend interpoting represented to us, and that before his Incarnations; beside, what is holden forth by the typical services, as praying towards the holy Temple, the holy Oracle, the high Priests making intercession as Well as offering sacrifice, and such like, do evidence, that respect is had to Christs intercession. Secondly, We will and his sympathie and being affected with the condition of his people: that is a great word, Isa 63 ver. 9 In all their affiction he was affected, and in his love and pity he redeemed them, and he bare them and corrected them all the days of old: This speaketh a sympathie, flowing from a Covenant-relation, even before he was Incarnate. Again, Prov. 8. vers. 31. He speaketh of his delight and rejoycing in the habitable parts of the earth, that is, in these that were given him, and even in the places in a manner where they were to reside: which sympathie seemeth to flow from the very appointment of him to be head to such a number. Thirdly, he being then Mediator, could not but be Advocate, and have his Judiciall appearances (to say so) for his people, there being no lesse need then than now. Fourthly, As what concerneth his willingnesse to have his people well in that time, cannot be denied from that one place of Isaiah, just now cited, so neither can his intercession be denied.
If it be asked, where the difference lyeth? We answer, especially in these three or four, fruit, in the ground of the intercession: it was then done in vertue of the sacrifice to be offered; now it is performed by, and grounded upon, the vertue of the satisfaction that is already given and finished upon the Crosse. Secondly, there is a difference in respect of the blessed Intercessor, who, being then God, hath now taken a new relation to him, by assuming cur nature in one person to his Divine Nature; whereby he is not only capable in a more suitable way to sympathize, but actually hath submitted himself to suffer, for this very end, as was formerly hinted. So that though he cannot have larger bowels, than formerly he had; yet hath he now a new experimentall way of being affected with our griefs, and of being provoked to heal the same. Thirdly, There followeth a difference in his manner of interceeding, which is now done in our future, for in it be appeareth before God; also touches of our ills, and his sympathie with us, are more suitable to our nature, and do more experimentally impresse and affect him than before. Lastly, there is this difference, that though before there was consolation to his people from his intercession; yet it is much more now, and therefore if is so often and fully insisted on in the New Testament, beside what was hinted, that then his sympathie flowed from His deputation and appointment, but now from his humane Nature and the experience thereof.
To come then to speak of that consolation and the grounds thereof, There is need here of a spirit dipped therein for fitting to conceive and speak aright thereof. However, that it cannot but be ground of great consolat on, may appear from these considerations.
First, From the consideration of the blessed Intercessor himself, whom we may look upon as the Fathers fellow and equal, who, though condescending to take on him the place of a Mediator or Mid-person, yet, is he the brightnesse of the Father’s glory and the expresse image of his person, Heb 1. And this excellency of the person, cannot but be comfortable to the poor bate sinner. Again, we may consider him as man, and so as our Brother, yea, as an afflicted man acquainted with griefs and tempted; and so we may conceive him as our Physician, who hath not only learned (to say so) some skill, in an experimental way, how to guide these that are tempted on afflicted; but also as fitted with the more sympathie, affection and tendernesie, to improve that skill for their good. Hence, (Heb. 2:18.) He is said to be able to faccour them that are tempted, He Himself having been tempted in all things, yet without sin: where his being tempted, is supposed to be a furnishing with excellent lent abilities tenderly to supply and succour such as may be in the like case: The same also may be gathered from Heb. 4:15, 16. Now, he who is thus diversly considered, being yet but one person, what more can be imagined for comfort? for, though he be high, yet have sinners access to him; and though he be man for emboldning them to approach to him, yet being God-man, he is able to stand before Justice and plead, when no meer creature durst appear.
Secondly, We may consider the grounds of this office and the ends thereof: to speak with reverence of our blessed Lord Jesus, it is nothing that is occasional or accidental; but it doth flow from the Fathers appointment, who hath constituted him, and that by oath, to be a Priest for ever, Psal. 110 and for this end doth he sustain this Office and live for ever, that he may save to the uttermost all that come to God by him, Heb. 7:25. Now, that this intercession is a thing of old determined in the counsel of God; and that it was determined for this end, that sinners who were banished from Gods presence might again have access and find grace to help in the time of need, Hebrews 4 ver. 16 and 10:19, &c. this cannot but be exceeding comfortable.
Thirdly, we may consider the comfort of this intercession in respect of the extent and reach thereof: which we may point at in these four, First, in reference to all cases; it is a great word (Isa. 63 in all their afflictions he was afflicted, &c. and this was even in the dayes of old before the World was made flesh; and therefore it must be conceived to be much more fresh and lively in so far as concerneth that sympathy which the humane nature hath with it. Secondly, This extent appeareth in respect of persons; for, all that will make use of Christ and come to God, are admitted; neither was there ever a sinner that offered to make use of Christ in approaching to God, or sought to have peace with God through that mids, but this intercession did bear Him through, as that great word is, Heb. 7:25. He is able to save to the uttermost all that come to God by him, seing be liveth for ever to make intercession for them. And if men will not make use of Christ, they do in this forsake their own mercy. Thirdly, The reach of this consolation may be considered as to the degree; it is a perfect salvation that cometh by this intercession; it is from every evil, and that to the uttermost, so that more cannot be imagined, as that same word i.e, Heb. 7:25. He saveth to the uttermost, or unto perfection. Fourthly, its extent may be looked to in respect of the parties against whom Christ interceedeth. There is no party but this doth give a dash unto it, whether devil, challenge, tentation, or what else; upon this the triumph proceedeth, Rom. 8:33, 34, &c. Who shall lay any thing to the charge of Gods Elect? which is a defying word to all: and these are the grounds, it is God that justifieth; it is Christ that died, yea, rather that is risen again, sitting at the right hand of God, where this of making intercession closeth the triumphal defiance given by the Apostle. All which, being put together, can it be but comfortable, that there is such a compleat delivery whether from sin or misery, and that of whatsoever sort?
Fourthly, the consolation of this intercession may be considered in respect of its efficacy: for, as Christ can refuse no cause put on him, but must interceed, being imployed; so he cannot but be heard always, as he said himself, Job. 11 and so him promise is, what ever ye ask in my name, it shall be done unto you, John 14 vers. 13, 14 yea what ever ye ask in my name, I will do it: where the intercessor being the executor of what he pleadeth for, it cannot be but comfortable, and it is suitable to the terms of the Covenant it should be so.
Fifthly, We may consider the Soveraignty and freeness of this intercession, which tendeth not a little to the consolation of Gods people: for, in the exercise thereof, our blessed Lord Jesus hath not tied himself to wait on our prayers, or on our fight and sense of, or weightedness with, our own evils either of sin or misery, but often his way appeareth to be very gracious & soveraignly condescending, that he answereth before we call, Isa. 65 ver. 24 and that he interposeth, even when we are like fruitless trees troubling the ground, Luk. 13 and when we are secure, not minding the snares the devil is laying for us, as Luk. 22:32 he prayeth for Peter that his faith fail not, he in the mean time not knowing any such snare. Hence in the Scripture, grace is exalted, and sinners are invited to come with boldness thereunto, upon this ground of Christs intercession as much as any: so (Heb. 4) when the compassionatness of this high Priest hath been spoken to, this conclusion is drawn from it, Let us therefore approach with boldness unto the throne of grace that we may obtain mercy and find grace to help in the time of need: here grace hath a throne; and he that seeketh upon this account, may expect to find mercy and grace as that which aboundeth most under this Dominion and about this Throne. It is from this ground of his intercession, that so many evils are prevented and kept back from the people of God, which have even been at their door: and were the mercies which we obtain, and that without any direct petitioning of the Lord for them, and the many evils which we are liable to, and might and would come, if the Lord prevented not, we our selves in the mean time being but little watchful to have them prevented: were these (I say) considered how much? O how very much would we find our selves obliged to the intercessour from whom his people have all these? yea, if we will consider this freeness more nearly, we will find, that this intercession and sympathy in not broken off and made less because of the Believers sin; but is in some respect the more stirred and provoked, because this sympathy sloweth from the relation that is betwixt Head and members, which sin doth not cut off; and it is as with a tender naturalparent, who cannot but be affected with the childs straits, even though he hath shamefully brought them no himself; yea, his very failing do touch and affect: so our high Priests sympathy, is not only in crosses, but it is to have pity on the ignorant, and compassion on these that are out of the way, Heb. 5 and thus the very sin of a Believer affecteth him so, that he cannot but sympathize and be provoked to sympathize with him. O what a wonder it this, the more sin, the more sympathy! which ought to make Believers humble, and yet exceedingly to comfort them under a sinful condition; for it is written, if any man sin, we have an advocate, 1 John 2:1 whereby, in some singular manner, Christs intercession is suited unto, appointed and designed for sinners.
The last thing wherein we shall consider the consolation of this intercession, is the sympathy from whence it floweth, and which it carrieth it along with it; This is a main ground of consolation, which doth sweeten all the rest. We may consider this humane sympathy, either as it giveth a ground of consolation to us, or as it doth some way make us more capable to conceive of the consolation that doth flow from the consideration of the bowels of Jesus; both which tend to our actual comfort.
That there is an humane sympathy in the Man-Christ with the Believer, cannot be denied, the Scriptures (whereof some passages have been cited) are so clear: only we shall give some properties thereof, for helping to understand the same so far as we can reach, First then, we say, it is a real and humane sympathy: when we say it is real, it doth not only import, that he knoweth the afflictions of his people, nor only that he mindeth help to them, which two do agree to the Lord JEHOVAH; but it importeth a sensible, native, and (to say so) a natural touch of these evils; for, He is not one, that cannot be touched with the feeling of our infirmities, Heb. 4. This is as one brother is affected with the straits of another, especially straits that himself hath formerly felt; this must needs be asserted as that which followeth the reality of Christs Man-head, who as such, cannot but be supposed to have what properties are belonging to a man. I called it humane sympathy, to distinguish it from that sigurative sympathy which was applicable to him before his incarnation. This sympathy is really for kind such as one friend hath to another, a father or mother to their children, as frequent expressions in Scripture do hold forth; and it is the believing of the reality of this humane sympathy, that openeth the door to all the following consolations, to wit, that our Lord Jesus hath a humane heart stirred and affected in that same manner, (yet unconceivably holy) as ours are towards our friends, and children in their necessities: and though Christ be glorified, yet ceaseth he not to be true man, and so not to want this sympathy.
Secondly, This sympathy is sinless in him, it hath much muddiness and byasse in us; yea, through sin it is much obstructed and cooled, so that selfishness drowneth much of this, or miscarrieth it in the exereise thereof; but with our Lord Jesus it is not so, he is every way pure, who knew no sin, nor was capable to be tempted therewith. Therefore his sympathie must be the more excellent, in that it cannot mistake, or miscarry in reference to any object it shall have occasion to act upon.
Thirdly, his sympathy is perfect: and though while he was on earth, there was a purity beyond what we can conceive; yet, being now exalted to Glory, even in his humane nature as all, that is in him, so his sympathy and bowels, must be much more shining and glorious, as being now at the height of all the perfections that may make a true man in the most excellent manner to sympathize with others. Therefore if we would conceive the earning of bowels or sympathie of a hundred natural fathers or mothers towards their children in difficulties, yet all is nothing to this of our exalted Prince and Lord Jesus Christ, whose affections stir Him, though more inconceivably, yet with more tendernesse, faithfulnesse and dear respect to the good of His people.
Fourthly, This sympathie is the sympathie of a man, who is God and man in one Person, having both Natures personally united; and what can be more for consolation and for the commending of this to Believers? for so His qualifications cannot be but at the height of perfection; So there can be nothing hid from Him, and He will not fill to be touched with their necessities; and which is wonderful comfort, He is touched with them & sympathizeth whether they themselves be touched with them or not, whether they know them or not, or whether they make addresse to Him or not, even as a tender mother will be affected with her childs hazard, though it doth not complain. And by this, the Believer hath not only affections to be warmed by the consideration of Christs sympathie, and humane bowels; but also hath a ground to stay his faith in dyving in these, and comforting himself in these, because they are bowels of a Person who may be lippened to, and rested upon, as no meer man can be.
Lastly, This sympathie of the humane nature Man-christ, is agreeable unto His divine will; for, though there be two Natures, yet there is but one Person; and though He hath different wills, yet He cannot have opposite wills; and therefore what He may be conceived in His will and pity to will to us as man, that same must be conceived to be made effectual to us as He is God, which is the conclusion of this consolation.
Again, we said, this humane sympathie may be considered as it putteth us in a capacity to conceive of the consolation that cometh by Him; for, the more Spiritual an object be, the lesse do we conceive of it, and when the Scripture speaketh of the Lords bowels and sympathie, that is not easily reached or conceived: but when we have the bowels, or sympathie, of a true man spoken of, we are more able to reach that and know what it is, and so are more ready to be affected with the consolation that suiteth so with us: we conceive it is no little part of the Believers consolation, that in Gods condescension, this sympathie is so moulded as to keep stil the properties of the human nature: now, the Believer hath Him as it were His brother, that sucked the breasts of his mother; now he hath Him as his friend, having the same affections and qualifications that he himself hath, yet sinlesse; now he may sometimes gather from his own affections within himself, the earning of the bowels of Christ or a resemblance of what is in Him, and may conclude, O what vast bowels an sympathie must be in Him! and yet all this is but a poor hint of the excellent and strong consolation that this parr of our Lords Priest-hood furnisheth. What must Jesus be, when known and possessed? and what might His people be in the triumph of a comfortable life, if the breasts of those consolations were sucked by them?
The last thing to be spoken to, is, how this consolation is to be improven by Believers? and though this be the main use of all, yet how great difficulty is it to get hearts up seriously to be in love therewith, and to be longing to be made dexterous in the improving of it? The truth is, except that one Spirit touch our hearts with some impression of that sympathie, and kindle something in us, it will want its native lustre.
The first general that we would propose, is, that men would study to know the fulness that is in Jesus, and that they would consider the high Priest of our profession, Heb. 3:1 and endeavour to be acquainted with His excellencie; and in particular, with this, that so there may be a throughnesse in the faith of these truths, whereof I fear there be too much ignorance and unbelief in the visible Church. O that men were truely convinced, that Christ hath such an Office, and that now as man He doth with a humane sympathie perform the same! I suppose there are even many, not amongst the worst, who yet all their dayes have been without the benefit of this, because they have never known Him, nor considered what use should be made of, and what benefit doth slow from the Mediators being Man, but do stil carry in every thing, without respect thereto; and it is like, that even many very gracious souls have but little Spiritual skil and dexterity in this matter.
Secondly, In our addresses to God, Faith would be exercised on Jesus Christ, even in respect to this part of His Office, that is, that as there is a resting by Faith on Christs satisfaction, for attaining of pardon or what else is needful, so there ought to be a resting on Christ as intercessor, for the obtaining of what we are petitioning for before the Throne. This putteth the obtaining of what we seek off our selves, and giveth the credit and glory thereof unto Him.
Thirdly, Faith would not only respect Christ simply as an intercessor, but as an intercessor who is man in our nature, who hath experience of infirmities, and tender humane sympathie towards us. The neglect of this, maketh Christ look like a stranger, and maketh the soul anxious even in its addresses to Him.
Fourthly, Upon this consideration there ought to be accesse with holy boldnesse, the heart exulting in its approach to God, that it hath such a new and living way, as the vail of his flesh, to approach to God by. It is often not only spoken of, but commended in the Scrpture, especially in the Epistle to the Hebrews, upon this ground, as Chap. 4 vers. last; and 10 vers. 19, &c. Were this considered, it would banish the drouping, heartlesse approaches that Believers make to God through Christ, as if they were coming to a stranger, wheras they approach to a brother, to a brother really and sensibly touched with their infirmities and affected with them, as any brother on earth is with the infirmities of another.
Fifthly, The heart would keep considence on this account, as to the event, however it be for the time: can it be but well with one with whom Christ so sympathizeth? and ought not they then to comfort themselves in the hope of an outgate? Paul triumpheth upon this consideration, Rom. 8 that though there should be persecution, nakednesse, sword, &c. yet they should not hurt him, nor separate him from the love of God in Christ Jesus, but that over all he should be a conquerour; yea, more than a conquerour. This were well becoming a Believer in straits, and were sutable to this ground of strong consolation; and this confidence is to be humbly extended unto all forts of things which may mar the Believers consolation here.
Sixthly, It is even requisite to have the exercise of Spiritual senses for the right improving of this consolation, so that Believers would carry upon themselves a little copie of that sympathie that is in Jesus Christ, and have stil upon their spirits an impression of the reality thereof, that by meditating thereon, in lying down, rising up or walking, &c. the heart may be refreshed, and that excellent box of ointment may cast a savour; neither can it be, that poor believing sinners should without unspeakable refreshment and consolation conceive Christ Jesus the blessed Mediator, to have such thoughts of them, such care of them in their straits, such a touch of an fellow feeling with them in their infirmities, as that a reproach upon them, a crosse or strait, a hazard to sin, or an actual fal doth touch and affect Him, as the fal or strait of the child doth affect a tender mother; and that we may with as great boldnesse approach to him, and have as confident expectation of a hearing with Him, as children may to their most dearly loving method: who can think of these things and not be affected? and were Believers more in the thoughts of these, there would certainly be more comfort.
Seventhly, This would be to the Believer the last refuge, and whatever come, it is never to be loused or reteired from; but when all looketh dark about, He is here to anchour, and on this intercession and sympathie to cast himself, and that not without hope that He who is a compassionate high Priest will give proof thereof, and even in the same particular. In a word, this consolation might be improven against want and private straits, against publick difficulties: for, He sympathizeth with His Church, and every member of it; it is most fresh in straits, because then His bowels are awake, most stirred and warmed; and its is a fortresse against the terror of death, seing He died, and therefore hath the fresher sympathie in that choke. It were even good, believers were acknowledging themselves defective in this, and would endeavour the amending of it wherein there is hopes that this compassionate high Priest would further them and furnish them with other sort of helps and directions. To Him be praise for ever.
IN the beginning of this Chapter we find our Lord Jesus taking off the suspension and restraint, and making way for the breaking loose of that Judgment, which in the former Chapter He had restrained. Our Lord Jesus Christ, the great Angel of the Covenant, hath a double end in these three Verses, to wit, the 3, 4, and 5. 1. To provide for His people, and to make them and their prayers acceptable to God as the best guard against the coming storm: and this is part in the former two Verses, to wit, the 3, and the 4. 2. To give the word and signe for the Angels to found the alarm, that these Judgements restrained by the four Angels (Chap. 7) might fal on; this is performed in this fifth Verse, wherein are two things 1. The signe given. 2. The effects.
The signe is, that be filleth the censer with fire of the alter, and casteth it into the earth: whereby both the signe is given (as if he had now done that, for which he had inhibited them to hurt the earth; till it was performed, Chap 7) and the nature of that Judgement pointed at in three things, 1. In the object of it, it is cast into the earth; by the earth, we understand the visible Church here, or that part of the earth where the visible Church sojourneth, called (Mat. 13) the field, or world; because as the world containeth all creatures, so it containeth all professours good and bad. It is the same earth the winds were not to blow upon, Chap. 7:1 now they are let loose: and it is such a Earth, as hath trees, grasse, and green herbs growing in it; some whereof do wither, and are hurt, and carried away with this storm, some are still lively and keeped safe under Gods seal from it, as Chap. 9:4 whereby it is clear, that by trees are meaned men sealed and unsealed, which are no where but in the visible Church: and this is to be remembered in aplication of the trumpets afterward. 2. The signe, expressing the nature of the Judgment, is set out to be fire casten, &c. Casting of fire (Ezek. 10:2) is holden forth to be a denunciation of Judgement coming, and the Lords departing from His Temple; and so we take it to signifie here some sad Judgement of a spiritual nature coming on the Church. 3. It is said to be taken from the altar; to shew, what sort of fire or contention it is, or, whereabout it should rise; not about external civil things, but spiritual, according to Christs would, Luke 12:42. I came to send fire on the earth, &c. which being compared with Mat. 10 is clear to be divisions, and variances about Religion, kindled by a mistaken and misguided zeal in some, and by passion, pride, and enmity in others; it is kindled in the Church, and sloweth from the altar, and these that serve at it, and spreadeth in others, This is otherwise expounded by some, as Christs sending forth His Spirit, and Grace, like fire in the the hearts of His people: But, 1. this aggreeth not so to the scope; for immediately the Angels prepare themselves, as taking the word to be given them by this. Nor, 2 doth it agree so to the event or effect, which certainly is terrible, and expounded so through this Book, Chap. 9 and 11. ult. voices, thundrings, and earthquakes set out Gods terrour, especially considering how they are linked together with Judgements. And, 3. It agreeth best to the signe of casting down fire from the altar, which is opposed to His gracious sending up incense added to the prayers of all Saints, in the Verse before; and this followeth as His rejecting and casting back such services (as it were) of others beside His Saints; there being a great difference between incense ascending and fire descending: and Christs using the same instrument (as, the censer) for both, sheweth, His doing it as Mediator, having all power in Heaven and Earth; and therefore it is said, Luk. 12. He came to send it not only occasionally, but by His overruling, guiding, and timeing of it; and expresly (as it is a Judgment,) it is said (2 Thes. 2.) He will send them strong delusions, &c.
The effect of this, is answerable, in the close of the Verse, There were voices, lightning, &c. which shew some terrible effect and stir that followed; for, thought thunderings. &c. may sometimes be as an evidence of Gods hearing prayer, 1 Sam. 12:16. Yet, considering how other wayes it is taken in this Book, (See Chap. 11:14 and 16:18) and that they follow the casting of fire on the earth, and that the Angels immediately found, who till now were restrained, we cannot but look upon it, as a word given to them to make ready immediately upon the back of this signe; the seven Angels prepare to sound, upon which, fire and other judgments followed, &c. And is it be asked, why not before? it is insinuated, they waited for orders, and the signe and command which now they get. 2. Forther, observe, There is in these effects a gradation, and the sharpect and sorest is hindmost, and these steps may be for a little sum of what was to follow by the founding of the first four trumpets especially, as will appear.
Observe, 1. In this with its order, comparing it with what went before Christ intercession, and the Saints, praying, That Judgement, even spiritual Judgements of Errour, schism, Division, &c. may follow a praying time and a praying frame of Gods people, I mean on the visible Church, while the Godly are serious in prayer, and hypocrites but dissemble. There may follow very great spiritual Judgements on a Church after a praying spirit hath been on the Lords People in that Church. All the Saints have been praying before, though they were not acceptable, but through Christs intercession; and yet, upon the back of that, followeth this Judgement. Experience hath proven the truth of this; and it floweth partly from the malice of the devil, that worketh and rageth the more, the more instant and earnest they be with God; partly, from the Judgement of God, plaguing godlesse and formal hypocrites, who in a praying-time joyn with the Godly, but (as it is, 2 Thes. 2) have not the love of the Truth, nor a practice suitable to it; and the more that such pray, they draw on the more guilt accidentally, and there is the more giving up to be discovered; and partly, God may be forewarning, and forearming His people by such a frame against such a storm. What marvel if after our purity and praying, such a Judgement come to discover a multitude of gracelesse, profane hypocrites, and counterfeit dissemblers, and to give them a fill of their own wayes that were not in love with His? Beside, Gods peoples praying for Christs Kingdom flourishing and His peoples prosperity, will hasten judgement on them who do not grow in it. Often inward enmity at the right way, when it is not received in love, though it may be in profession, Is plagued with outward outbreaking in wrong wayes, more than lf there had never been profession. 2. This fire cometh from the altar, Observe, That there is a fire that cometh from the altar that hath right terrible effects, i. e. by such instruments, concerning such a subject as belongeth to the altar, and followed that way. Or, thus, Contention and strife about spiritual things amongst Church-men, and flowing from them to others, is a very sad Judgement and hath very terrible effects; it most marreth the beauty of the Church, it obstructeth the spiritual growth of Gods people, and burneth up all their spiritual life. Lord save us from this Judgement, and make all His servants and people warrie of the kindling of it, and make us more earnest in prayer, that God would quench what of it is begun, left it go off to consume us. Observe, 3. That these spiritual Judgements are ordered and timed by Christ, who setteth bounds to them: His soveraignity reacheth these things, the fire cometh not till He cast it; the trumpets found not til He give them orders; 2 Thess. 2. He sendeth strong delusion; Luke 12. I came to send fire on the earth: though the sin be lying on them, and others be instrumental in it, yet the delusion cometh not by guesse; and when God in Judgement plagueth, He hath His own way of ordering and timing it, as He thinketh meet; and were not His bridle is in the mouth of this Judgement, we had been more consumed with it ere now.
The 6 vers. sheweth to what purpose this was; and in it, it is said, the seven Angels prepared themselves to sound: Why not at first when the trumpets were given them? Answ. Because (as we said) they waited for orders; and now, orders being given, they delay not, but fal to do their duty; Yet, 1. by preparing either themselves, or their instruments for it. 2. By keeping due order and not confounding their commissions, and the timing of these, neither precipitating without commission, though furnished with gifts; nor rashly, and confusedly going about it; but with preparation and order: which things are certainly mentioned for imitation, that these who pray for grace to do Gods will on earth as it is done in heaven, may take this as a patern, especially such as are intrusted to be Heraulds and to found His trumpets.
Followeth, from the 7. vers. and forward, their sounding: where there is in every trumpet, 1. The sounding. 2. The effect or consequent of the sounding; and that is the judgment that followed. 3. The object of the judgment, the earth. And, 4. the extent, fruits and effects of the judgement.
To understand more particularly this prophesie of the trumpets, which is an hard place, and needeth Gods special direction in it (which we humbly desire) we premit these considerations or observations, which may in some things fix us in the opening of it.
It is not only contemporary with, but hath respect unto, the prophesie of the beasts, Chap. 13 and Chap. 11. vers. 7 as also the rise and close of that prophesie of the beasts, will fal under the same times and marches: whereby it appeareth (considering also Chap. 7:1, &c. and what was said there) they do most directly belong to the Church, and that in Spiritual trials.
Consider, that the fifth trumpet looketh clearly to Antichrist and his discovery openly, as appeareth by comparing, vers. 4 Chap. 9 with vers. 8 Chap. 13. The same persons and by the same mark, are keeped from the Spiritual hurt of both; as also, that the sixth trumpet bringeth the Mahometans upon the back of that, the Turks being raised as a scourge for the Idolatry of the former, which are the first two great woes; and the first four are lesser in comparison of these. Now, this discovery of Antichrist, will be about the six hundred year, or a little after: the first four then must preceed that time, and continue the slate of the Church from the three hundred or thereby (where the seals are closed) till that time.
Consider, that the main drift, is to discover that defection of the visible Church in declining by steps from purity in Doctrine and simplicity in Worship, which endeth in Antichrists height; and also consider it, as it is penal, every step of their sin and defection being (in Gods righteous judgment) penal, including in it some Spiritual plague, and carrying alongst with it, or on the back of it, some temporal judgement on the world, and exercise or trial on the Godly, especially under Antichrist.
Consider, that it doth not so much point at particulars either of things or persons, as to shew the general state of the Church in these successive times by whatfomever instruments or events of all sorts, having influence on her declining, and especially as they make way for Antichrists growth, by weakening the Church or shaking the Empire: which being the main scope, is more clearly insisted on in the 11 Cap. and in the vision, Cap. 12, 13, and 14 therefore may they in part, be of a mixed nature as they stand in reference to his scope.
It is observable, That as in all the other changes of periods, so in this, the overturning of the visible Church is compared to the overturning of the world, and plaguing the Earth, Sea, Rivers, Sun, Moon, &c. There are three worlds mentioned, which successively are defaced by the three principal prophesies of this Book, 1. The heathen world, it is overturned together, Chap. 6 and under the sixth seal. 2. To it succeedeth the Christian world, when Religion hath liberty and the countenance of the Romane Authority; this is defaced successively under the trumpets, by that worlds declining to be antichristian, and by his getting Authority and Power on his fide, and bringing the Church witnesses and Saints low. This Popish, or Antichristian world, is destroyed under the vials, in the same expressions of Sea, Earth, &c. All which states of the Church in the Empire, are compared to different worlds, and their overturning or defacing to the changing of the world, while it is only the Religion or Religion in the world which suffereth change.
If we will look to the trumpets, as the effects follow them, and to the vials and their effects, There is a great suitablenesse between them in all. The first trumpet is on the Earth, and so is the first vial poured out on it; the second on the Sea; the third on the Rivers, in both; so the fourth on the Sun. The fifth trumpet bringeth out Antichrist as on his throne, the fifth vial is poured out on the seat or throne of the beast; the sixth trumpet louseth the four Angels at Euphrates, the vial drieth up that River: whereby it appeareth, that God destroyeth Antichrist in that same method he grew, and cleareth His Church, as she was in several steps darkned, obscured and troubled; that as Antichrist brought in a new counterfeit Church or World by degrees, overturning what was before, So shall he be destroyed. And therefore, as the destruction of Antichrist and his world, is clearly intended by the vails; so this world, which is overturned here, must be understood of the visible Church, on where ruines that Antichristian world was erected, seing the rise of Antichrist inferreth the defacing of the Church, and that by the same steps and in the same method, as his ruine followeth by the vials. Neither can there by any other reason given of the accurate resemblance which is between the trumpets and vials, which yet cannot be thought to be without reason, neither can there be an overturning of the Antichristian world, til it be built; nor can it be thought to be builded, but under the trumpets, to wit, after the Heathenish world is past and the Christian built; yea, after the Christian world beginneth to decay: all which fal under the trumpets; for, two of those worlds cannot stand together; yet stil one of them followeth upon the back of the other, so as the overturning of the Heathenish world, supponeth Christianity to succeed; and as the destroying of the Antichristian world by the vials, supposeth purity to succeed, So here the decay of the Christian world, supposeth the Antichristian to succeed. All which, being put together, 1. It is clear that the declining of the Church from purity, and that the rise and discovery of Antichrist, is the main scope of these trumpets. 2. That we must expound Earth, Mountains, Waters, Sun, &c. to be something in the Church, bearing an analogie to these things in the world.
Yet we say, these trumpets are not to be so bounded, as if the first were contemporary with Antichrists discovery and sensible rise, which is in the fifth; for, then there would be a great void in the prophesie, in passing over many considerable events in the Church during the second three hundred years, wherein Truth and Christs Kingdom were much concerned, which we conceive could not be omitted in this prophesie; and yet no where else can be thought to be set down; we are therefore to look on them as they hold out the Churches first storms after the world became Christian, and whereby she was exercised during the time of Antichrists secret and unseen working, who took occasion from all these to fix himself; and by all which the world was by degrees disposed to receive him, who after the first four trumpets is found to step out under the fifth; and this we conceive to be the reason why the first four trumpets are distinguished from the last three, which contain the story of Antichrist after his ful manifestation.
From which considerations, we suppose it is clear, 1. That these trumpets denote the state of the Church with some order of time. There is certainly order in the three last trumpets, in respect of themselves, and in respect of these which preceed; and therefore it is not for the clearing of them, to expound them of kinds of heresies in a confusion, as agreeing to any time. 2. That they do not principally intend temporal changes on the Roman Empire, as the object of these mutations, or as vindictive on them for their former persecutions, (though these spiritual ills be set out in expressions suiting temporal judgements, even as the Churches disputes with Hereticks, are set out by fightings, and such like) for, the Saints and witnesses especially, suffer temporally here, when all the world otherwise rejoyceth, Chap. 11. It remaineth then, that the object, is the Church-visible; the nature of them is Spiritual principally (as is said before) with temporal exercises on the Church and judgements on the Empire.
The order and sum of the trumpets then we conceive to be this. The four first trumpets (which comparatively with the other three following, are the lesser woes) hold forth the Churches declining and weakening from under Constantine (as was touched before) about the three hundred and twenty year or thereabouts when Antichrist had his working under ground, til his discovery, which is in the fifth trumpet, about he year fix hundred and some odds, holden out in these steps. 1. What was set upon in all these trumpets and in what order? 2. By what means? 3. With what successe and fruit?
Enemies publickly set upon the very foundation of Christianity, without which a man is no Christian, as, if Christ be by nature God (if He was φυσεῖ θεός, in opposition to Arius) of the same Essence with the Father, though a different Person, which who believed not, in the Primitive times was justly accounted no Christian. This was done by discovered and open Hereticks, such as Arius, Macedonius, Eutyches, Nestorius, &c. striking all of them at the Person and Natures of our Lord Jesus. This was a violent storm, striking at the foundation, and took away many Professors of all forts, yet the earth it self stood like a Rock, though trees on it were burnt up. All these Heresies were rejected by the Church, and condemned by the first four famous general Councels. The first whereof was conveened at Nice by Constantine about the year 325 wherein was condemned the heresie of Arius, who denied the God-head of Jesus Christ, or that He was by nature God, as the Father was, though he accounted Him more than a man, and so differeth from Photinus. The second was at Constantinople by Gratian and Theodosius, Anno. 380. In this was condemned the heresie of Macedonius, who denied the personality of the holy Ghost, the third Person of the blessed Trinity: His followers therefore were called πνευματομαχοι. i. e. fighters against the Spirit. The third, was at Ephesus, under Theodosius the second, Anno 431. It condemned Nestorius, who made Christ to have Persons as two Natures. The fourth was at Chalcedon, under Martianus, Anno. 451. This rejected the Doctrine of Eutyches, who, in opposition to Nestorius, attributed to Christ but one Nature, thus confounding His Natures, as the former had divided His Person. In the computation of these times, it is not to be expected, that we can be so peremptory, there being some little difference amongst Authors according to their various timing of events, yet without any material prejudice to the truth of the story. This is the first trumpet.
This storm being by discovered enemies, Satan cometh not so good speed; he assayeth, next, the corrupting of government, by removing of which, he might have fair accesse to what he pleased or intended to bring in afterward. To effectuate this, he inflameth the Church-men with pride, and from it, for precedencie, wakeneth contention (as once he did amongst the Apostles) whereby the work of God was much retarded, and poor souls stumbled, and the Ordinances of Christ (especially government) corrupted. Who would see this, may read Plessæus mysterie of iniquity about the four hundred year, and what dealing there was with the east Church and falsifying of votes of Synods, as that of Nice, proven from authentick Copies, for that end, fought and found by the fathers of Africk, may be seen, Cent. Magdeburg; yea, also in Baronius. This prevaileth, the mountain taketh fire, and becometh low in its grandour and spiritual weight and credit, and all are infected with this, to be more about outward pomp than inward power, about earthly things more than spiritual. This is the second trumpet.
The devil, (having prevailed this much by Church-men) setteth on, next, to poison fountains and rivers which men drink of and live upon; Doctrines were somewhat clear before, and fundamentals were not easily overthrown while government and unity were in force, Now he poisoneth found Doctrine in the mouths of Ministers; and free-will, Justification by good works and external holinesse, merit, dispensations, pennances, purgatory, sacraments, opus operatum, especially traditions, are brought in: whereby the wholesome Word was corrupted in many places of the word, and its native purity loft; and instruments were made use of in this, who once seemed to shine in the Church, as Pelagius, Origen. &c. This is the third trumpet.
In the fourth trumpet, the light is further obscured, and the beauty of pure Doctrine in the Church darkened, the Scripture is vailed and keeped up, ignorance fostered, tradition is brought in place of Scripture, will worship and ceremonies for the practice of holy duties, &c. Whereby the glorious light of the Gospel and of the Church was darkened and grew dim, making way for Antichrists rising, though it encreased much more under him, yet even then men were more taken up with Monkishnesse and these toyes, than with things which were more profitable, out of which darknesse Antichrist at last start up, and took it on him, In the fifth trumpet: whereupon followeth Mahomet in the sixth, as his and the worlds Scourge, until the vials make a turn, and this height of Antichrist be brought down even as he rose; Which series of the vials, beginneth with the seventh trumpet.
This series agreeth well with the types and also with the truth of the event in the matter of fact, as afterward succeeded, and so the Church is wasted, blasted, and way made for Antichrist by these first four; and therefore there can be no unwarrantablenesse in speaking thus of them. It agreeth also well with the scope, in shewing Antichrists rise by these steps: Only, take that advertisement which we gave on the seals, That though there be an order in the rise of these things one after another, yet neither would we be peremptory in timeing it, or ascribing it to particular events, nor yet think, that one endeth, or goeth away, when the other cometh; nay, they continue together, and do compleat the Churches darkening, as it was with the dispensations under the seals; the first continued til the last, but had order in its rising, so here. And though something of the latter trumpets might be working, even as soon as the former and no doubt the fifth began to work soon, yet the trumpet looketh at such a thing in a height or its discovery, and so the second was working under the first, but did not break out till the first was some length proceeded.
We come now particularly to the Angels sounding. The first soundeth in this seventh Verse, Where we are to consider, beside the founding, these three things, 1. The judgement threatned, or the signe of it, fire and hail mingled with bloud; a very great storm. 2. Its object, the earth. 3. The effect, the third part of trees and all green grasse was burnt up: it is like it alludeth to one of the plagues of Egypt, whereby much desolation was wrought; here it signifieth a spiritual storm, called hail, partly, because of its cold, blasting and terrible nature, especially in these Countreys, it being the great cause of barrennesse and unfruitfulnesse then; partly, because of the hurtfulnesse of it; so it signifieth that which heresie (in general) floweth from and carrieth with it, to wit, coldnesse in practice of Religion towards God, and affection towards others, making men cold within, and barren and unfruitful without; but this hail is more than an ordinary blast and storm, coming impetuously, though not lasting long. 2. There is fire, in terrible tempests, they were mixed; and this signifieth the rent of unity in practice and affection by contention and passion, as the former the defacing of Doctrine by some terrible Errour. So, Luk. 12:42. I came to send fire on the earth, and James. 3 it is said, the tongue is set on fire and kindleth others. This fire of division, is a companion of heresie; and heresies do often more hurt to the Church by their contentions and schisms than by their Doctrines, it being the kindling of this fire that in the judgement of many denominateth one an Heretick, which he would not be by his simple adhering to an Errorr, if nothing were of this. As also it is observable, that hail, which is cold, hath fire with it, like Ephraim, Hos. 7:8 who was like an unturned cake, hot beneath, and cold affections above, these go together, much zeal in an erroneous opinion and heat for that, which is ever accompanied with coldnesse in more fundamental things; the colder men be in the one, the hoter are they in the other, as the Pharisees were for their own traditions, zealous, but in Gods commands indifferent. 3. It is mingled with bloud: which holdeth out the bloudy nature of heresie and of this meaned here; which we think rather to be understood of their putting faithful opposers to suffering for withstanding their Doctrine, than their suffering for it: this also is a fruit of the fiery spirit, that when words prevail not, and their falshood is discovered, they run to open violence; and there is no cruelty like this of Hereticks.
The object of this judgement, is, the earth. And, 3. the effects, are, the burning up a third part of trees and all green grass.
By earth, we understand, 1. either indefinitely the visible Church, which is set upon & defaced in its most clear and plain truths, Chap. 7:1 Or, 2. more especially, the foundations of it, such truths as are most solidly to be believed, without which the visible Church cannot stand, as that, concerning the Person, Natures and Offices of the son of God, as the earth in the Pagan World, chap. 6 and in the Antichristian World, chap. 16 may and doth signifie their foundations, and what seemed most strong in them, and essential to them, when their foundations were shaken they must fall; so here the right consession of Christ and pure Doctrine of saith in Him, is called the foundation or rock on which the Church is builded, Mat. 16. Or, Thirdly, it may shew the spreading of this plague, or fore, over the very face of the Church in respect of its extent, there being no part of the earth free of it.
Now, if we come to particular application of it, is done, 1. (as some think) in respect of temporal judgements on the Empire; which in this time followed by the Goths, Vandals, &c. 2. Asothers think, in respect of particular heresies, to wit, of the Arians, Macedonians, Nestorians, Pelagians, &c. Or, 3. as others, in respect of Antichrist rise, as something creept in, tending to his bringing forth in the Church by several steps. But, 4. They may be generally applyed to the state of the Church in such a time under them all, yet, (looking more especially to some remarkable particular, which we think latest, because it is most comprehensive, and yet not inconsistent with, but agreeth best to the scope, series, and order, and to the effect) it sheweth the declining state of the Church in respect of time, which also hath its tendency to Antichrist heightning. For, 1. Heresie maketh way for him who still was fishing in troubled waters; and Rome, by its Authority and outward greatness, had too much influence in these debates, as an Umpire amongst diffentients. 2. The Empires diminishing proved a taking him out of the way, which withheld, and so made still a more open door for his rising, 2 Thess. 2.
Yet we think the Arian herisie, and what followed, accompanied and depended on it, is especially holden forth by this first trumpet: and we account the Macedonian heresie a branch of the same, for these reasons, 1. Because this change and danger of the Church by it, was so great, that it is not like other storms would be mentioned; and this past in silence; and no other place can be assigned so pertinent for it.
It agreeth and suiteth well with the series and time of this storm, which is the first after that calm the Church had in Constantines time.
The nature of it agreeth with it, 1. It was violent, and that against the most substantial and fundamental points of Religion, to wit, the Godhead of Christ and of the holy Ghost, without which, there can be no Christianity, this being the rock upon which the Christian Church is built, Mat. 16. And there was never more fire nor bloud in a storm; the Church was undone with contention, so that no general Synod (even that of Nice) could remove it, but they burst out more; and Constantines sad regrates and serious expostulations with Bishops because of this, and the many contrary Synods (some whereof sided with Arius) confirm it.
Much blood and persecution followed thereupon by Constantius, Valens, and other Arian Emperours and Governours (beside what was committed by the Vandals in Asrick) than which was there never persecution more cruel and barbarous.
There were not only many, but exceeding eminent men, both civil and Ecclesiastick, led away with that Errour; sundry Emperours, as Constantius, Valens, before named; many Kings of the Goths and Vandals, were favourers of it; many Bishops of great note in the Church, did propagate it; yea, sometimes whole Synods of many hundreds, did establish it, and condemn the truth, and the desenders thereof; as that Synod at Type, Anno 336 and condemn Athanasius under pretext of turbutency, murther and adultery. A synod at Antioch, Anno 337 deposed Eustacbius the Bishop thereof, under the like pretexts. Such was the Councel of Millan, Anno 354. (at which it is written, that Constantine being now aged, was present) which did condemn many worthy men because they would not subscribe to the condemnation of Athanasius, such were Hitarius, Ostus, Paulinus, &c. Another was at Syrmia, where Osius was whipped till he did subscribe. The great Councel, (for number being accounted 1000. Bishops) met at Ariminum and Seleucium, did at last establish this Doctrine, and decree that the word ὁμουιος (whereby Christ is signified to be God, of the same Essence with the Father) should be laid aside, and the word ὁμοιουσιος (whereby is signified that he is not of the same, but of the like substance of Essence) was brought in. In which two words, though there be little difference in letters, yet much in substance, concerning which there was much debate in these dayes, After Macedonius arose, a third word was brought in by his followers in the place of both, to wit, ὁμοιος, whereby he would neither call Christ of the same substance and Essence with the Father, as the Orthodox did; nor of the like substance or Essence to the Father, as the Arians did (who did therefore in that Synod of Syrmium condemn Photinus for asserting Christ to be meer man and not God, as they did Osius for asserting him to be God co-essential with the Father) but simply to be like the Father, without mentioning either the unity or likeness of his Essence.
Many eminently Godly men were out of infirmity at last (by the violence of persecution) brought to subscribe to their way, and to condemn Athanasius, as did Liberius Bishop of Rome, and the foresaid Osius Bishop of Corduba, &c. who long had suffered for the truth and afterward came to the acknowledgment of it.
This storm, and the defection under it, became to universal, that almost all the world was become Arian, that it became a proverb, Totus mundus factus est Arianus; and Jerome faith in Chronicis, omnes pene toto orbe Ecclesiæ, nomin pacis & Regis, Arianorum consortio poluuntur.
Then brake in the barbarous Nations, Goths and Vandals; and the Religion they had was Arian, both in Kings of Italy and Asrick, though some of them were more civil to the Church than others.
This contributed much to the rising of Rome, 1. Many distressed men, as Athanasius, and others, because that Church was long pure and in Authority (when others were infected and less able to help) made adress to it, to implore their help for vindicating them, and the truth they maintained, by owning it and interposing for it; also Hereticks when they were condemned, appealed to Rome, to draw them on their side, as Eutyches, Donatus, and sundry others in Asrick, which the Bishop of Rome made use of to incroach on others. 2. Some acts of Synods were made to prevent unjust oppression of honest men form corrupt Bishop; which abounded in the East, during the intervals of Synods, whereby too great weight of hearing differences for that time was drawn form the east to the west, as being more free of that corruption, which was Hosius overture in the Counsel of Sardica, Anno 347 which was occasioned from the overspreading of Arianism in the east, even after the Counsel of Nice: from all this, Rome took much advantage. 3. By the Emperours too much liberty, they grew to pride; and by the dimiuishing of the Emperours Authority in the west the Bishops of Rome grew: so that what pride, covetousness and usurpation this age brought from in them, may be seen at large in Plessæus mystery, pag. 4. 44. Centur. Magdeburg. Cent. 4 by all which they did winde themselves some way in to be Umpires or Arbitrators of differences in other Churches, which afterward they drew to a debt and obligation on them. 4. At that time he being desired, did interpose brotherly by his Commissioners with other Bishops and Churches: which being for a cause, upon the matter, good, and from an eminent Bishop, had much weight with it, and was much esteemed, and regarded, though not as Authoritative, which his successours abused in after times. So then the Churches estate betwixt the 300 and 400 years and thereabout, will be found, as its here foretold to be. In wardly the Church, undone by Hereticks, heresies, contentions, backed with pretended Authority Civil and Ecclesiastick. The Bishops of Rome working their Supremacy in all these troubles, and he taking occasion to infinuate himself as Moderator among them, though yet under ground, and that but on the earth and low. Doctrine began even then to be in many things corrupted by special men in the Church, especially concerning freewill, ceremonies &c. By which may be gathered, what great storm this was, and how answerable to this type; so that its easily applied to it. Observe,
YE may remember when we began to speak of this Prophesie of the trumpets, we told you that in them was contained the story of the Church from the interrupting of the peace that it enjoyed under Constantine till Antichrist was at his height, and God by pouring out of the vials came to demolish his Kingdom.
The Prophesie of these trumpets is divided in smaller and greater woes, the last three being the greatest.
The first four do contain the History of the Church from the peace it enjoyed under the sixth seal unto the discovery of Antichrist upon his seat and throne.
Ye heard, in the former trumpet, how hard the condition of the Christian Church was, and by what means it was weakened. 1. By outward in breaking of cruel barbarous Nations, merciless enemies, to the defacing of it. 2. By enemies from within, such as Arians, Macedonians, Nestorians, and also Schismaticks, as Luciferians, Novatians, Audæans, &c. that would not keep unity, as the former would not keep purity. 3. By corrupting of the Doctrine, many unsafe and unsound Doctrines attended with pernicious practices, were creeping in amongst famous men in the Church. 4. It was also weakened by contentions and ambition amongst Bishops and Ministers for their precedency: out of all which, Satans design of raising Rome, and bringing in Antichrist, was working, and took rooting, springing and spreading it self more and more till it came to the height. We shall say no more of the first trumpet, but proceed to the rest.
This second trumpet advanceth and carrieth of the same scope: and if any ask, why these trumpets blow not together, and yet one succeedeth another? I answer, there is some interim, to see how the former may work; and if any will repent, God taketh that time of tryal. 2. When it worketh not, a greater cometh, then He plagueth seventimes more: there are degrees even of spiritual judgements, Rom. 1. When alarms work not, there are worse coming.
For opening the meaning of this sad judgement, we must consider in it these three things, 1. The mean made use of, or the rise of the judgment, it was as a mountain barning. 2. Its object, it is cast into the sea. 3. The effects that follow upon it, the waters became bloud, and many ships are destroyed. Generally, it sheweth that this judgment extended further than the former, 1. The former was on the land only; this taketh in the sea. 2. It altereth quite the nature of these seas; the former destroyed but trees and grass that were growing, This is more infections.
By mountains in Scripture, are understood figuratively Powers or Authorities, Zech. 4:7. who art thou, O great mountain? before Zerubbabel thou shalt become a plain. He meaneth the opposition of that Monarchy which then oppressed them. Jer. 51:25. Babylon is called a destroyed mountain, and a mountain that shall be made a burnt mountain: So by mountain here we understand eminent men in the Church and her Authority, or these placed in Authority in her, who by their place are eminent above others; it being the Church here that especially it spoken of, this mountain must be their Judicatories and these in power. Therefore the Disciples, and in them Ministers, are said to be as a city set of a mountain, or hill, Mat. 5 these being mountains for eminency in the Church, as civil Governours, or Governments are in the State. 2. This mountain is said to be burning; which we conceive to be kindled with pride, and contention flowing therefrom, as Christ saith, He came to send fire on the earth, and it was already kindled, which is to be expounded variances amongst these in nearest relations: so also fire, it is taken for contention in Jothams parable, Judg. 9 compare vers. 20 with vers. 23 which is the more clear here, that followeth upon the former trumpet, as taking fire from it, and it seemeth to be the Church-Governours that were kindled by it. This fire having kindled within their bowels, breaketh out and infecteth others and spreadeth this division under this trumpet at the back of the former heresie and sad state which the Church was in, having to do not only with open Hereticks, but with pride and contention amongst Church-men themselves, whereby exceedingly the Church was wronged, and way was made for the in-bringing of more corruption and Antichrists rising.
The object, it is cast into the sea, 1. By the sea, in Scripture among the Prophets, is understood a numerous people, as to sit on many waters, Revel. 17:15. By this then we are to understand, that though this infection began among the Church-men, yet was it cast in the sea, that is, spread far off amongst the people. So it was in this time, and so it useth to be. 2. By sea, is understood in Scripture, Nations beyond seas; often the west part of the world, because they were by the sea divided from Judea, as by the earth or land is understood the east part, Isa. 60:5, &c. and thus it may well here look to Rome, Asrick and the west, upon which this storm mainly did fall, as the first did fall on the Church in the east chiefly, which was called the earth. 3. By sea, in this prophesie, is understood the Ordinances, in Discipline, Worship, and Government of the Church, and exercises of Religion, because in these, and by these, Christians in this World of the Church do converse together, traffique one with another, communicate one with another, as men do by seas and ships, who other ways are at a distance. So, (Chap. 18) in the Antichristian world, their Church-men are compared to men in ships, or Merchants, who (amongst other things) trade for mens souls, which can be meaned of no other but their Church-men, vers. 15 and their going about their superstitions, is compared to trading in Ships and Seas: Whereby it would appear, that here especially a storm upon Ordinances, Worship and Discipline, is signified, as in the former, the Doctrine was set upon; yet Discipline and Councels were in some vigour, both having some Authority from without by Constantine, unity and respect from within, as at Nice, soundness and solidity in proceeding; but in the succeeding ages, all was changed. First, Emperours became Arians, Councels became heterodox, unity was broken, partly by Schisms amongst themselves, partly by the Pelagians and Donatists, which at this time came to a height: separation from Churches, flowing from pride under the pretext of the unholiness of the Churches Members, began & continued long, troubling especially the west part of the world, which formerly was free, and the preaching of the Word was foisted with humane inventions by men who were not Hereticks, the government of the Church spoiled, broken, dissolved and burnt; pride consumeth all and maketh it contemptible. So it is said of Babylon, Jer. 51:25. I will make thee a burnt mountain, when the dissolution of her authoriry is prophesied of.
The effects of this mountains casting in the sea, recorded here, are two, the one the effect of the other, 1. The waters are turned into bloud, shewing they were corrupted; that beign the great evidence of corruption in them, alluding to the plague of Egypt, Exod. 7:19 which sheweth, that by that foregoing rent, Discipline was weakened, Ordinances corrupted, and the nature of them altered; they were before useful, now they are hurtful, as being abused by this firy mountains falling into them. So the Synods, Councels and Ministry in many places became such as were rather for destruction than edification, and Churches were rent and divided, and stumblings laid before poor people, whereby the second effect followed, that is, as in waters turned to bloud, fishes cannot live, so by these errors in Doctrine and Worship (which both now continue together) poor souls are destroyed, simplicity of Worship corrupted with ceremonies and traditions, and all Church-men, almost, who trade in these ships, are undone and destroyed with this ambition; for, bloud signifieth and death, even spiritual death, Ezek. 3:18. His bloud will I will require of thee, &c. which is His spiritual killing of them; and here we are to understand their being killed with self-seeking and pride, and so to be dead while they were alive, 1 Tim. 5:6 and deadly to others also. In sum them, by the second trumpet we are to understand the corruption of the Government and Governours, who heightening their places beyond Christ order, and exercising that power, not for edification, but for destruction (contrary to its nature) in fiery contentions flowing from their pride and ambition, by which the eminency of the Church in that respect was dissolved in its Authority, and became low (as a mountain doth which is consumed by fire from within) whereby many dreadful effects tending both to the wronging of the Ordinances of Jesus Christ, and exceeding hurtfull to all the members of the Church who lived under them, were brough to passe and so the Churches life (as it were) brought into greater hazard, than under open Hereticks.
For application of this, we will find it suit well with the contentions that followed on the Councel of Nice, and then burst out amongst Church-men, exceeding hurtfully unto the Church: for clearing whereof, we may observe these things from the story of that time, 1. Divisions and contentions abounded, as is clear from the many complaints of Emperours and Fathers, especially Gregorius Naz. Who therefore took a prejudice at Councels, because so much contention followed that of Nice.
As also by the many countrary Synods and contests for precedency in them among Church-men, who countinued till the Bishop of Rome carried away the title of Universal Bishop, as will appeare more under the fifth trumpet, 2. The time of these contentions will agree to this; for this fire of pride was kindled and the foundation laid for carrying on these contests to that height from the former heresie; some acts were made, whereby some Bishops, especially they of Rome, were preferred to others, because they were more free of that infection, and were more able to help the truth and these who were persecuted for it in the East, as particularly that seventh canon at Sardica, overturned by Osius for that end, from which Rome took advantage afterward. 3. In these Councels upon this occasion the precedency of some Seas was established, and a foundation of the Ecclesiastick hierarchie was laid. First, The Councel of Nice appointed four Patriarchs, at Alexandria in Egypt, at Antioch in Asia, at Jerusalem in Syria, at Rome in the West, over all metrapolitans, who yet were independently of equal Authority within their own bounds, as is clear, Can. 6. Secondly, After that Rome was preferred in order to the rest, and Constantinople made second, not by any dignity of these Seas, but because they were the seats of the imperial Authority, as appeareth from Can. 3 of the second, Councel at Constantinople, confirmed, Can. 28 of the Councel at Chalceton, and the 36. Can. of the Councel at Trulos, where Constantinople is made second to Rome, because it was new Rome, and had the same civil priviledges with old Rome, which sheweth the reason why both these Sees were preferred, was built meerly upon civil priviledges, which also Balsamon upon the foresaid canons confirmeth upon Justinians Laws, Novel 130. 4. Rome took much occasion to plead its supremacy, partly from these constitutions, partly from the practice of men who still endeavoured to have that Bishop on their side as a great help to their party, and therefore fled to it for succour whether they maintained Truth or Error; partly, from this, that their interposing had great weight with others upon the former considerations, which they endeavoured afterward to impose upon other Churches as of due belonging to them, and therefore first opposed that act whereby constantinople was equal to them, and afterward pleaded for appeal unto themselves from the Churches of the east and in Africk, as appeareth by their letters to the Councel of Antioch, and their propositions made in the Councel of chalcedon, but more especially by their ambassages and letters to the Councel of Carthage, where these things are observable,
It is true, this supremacie was not pleaded from any divine institution (which at that time they did pretend unto) but only upon Ecclesiastick constitution; it is true also that what ever priviledges Rome claimed by Constantines donation, or any canons, of the Councel of Nice and Sardica, are also attributed unto Constantinople by the Councels of Constantinople and Chalcedon, whereby its Authority and priviledges are every way equal to Rome in things Ecclesiastick, as it was equal to it in Civil things by the Emperours Laws; so that appeals were as warrantable to Constantinople as to Rome (as Balsamon also upon the former Councels alleageth: and therefore sheweth the priviledges of Constantinople and its Bishop out of the gift of Constantine, as it is called, to the Bishops of Rome.) 3. It is also clear, that there was no just ground, even from Ecclesiastick constitutions, for that which was pretended, and that these Fathers foresaid did neither credit the Bishop of Rome in asserting his own Authority, nor yet cede to him in the least measure when they had evidenced his alleageance to be false but, on the contrary, maintained their own Authority to be independent of him, and therefore do enact that from thenceforth none of their number should appeal beyond Sea, to wit, to Rome) Can. 31 and that none should cite another of their number thither, Can. 126 under pain of Excommunication; and did write back to Bonisace, and after to cælestin (Zosimus being dead ere the answer from Egypt returned) expostulating with them for the marring them in the exercise of their due Authority, and pleading that none, censured by them, should be heard by him, or received into communion with him; and did also refuse to loose the sentence of the foresaid Apiarius (whereupon he afterward left his dependency on the Bishop of Rome and submitted to his own Synod) I say, though these things be true, and it might be thought that the supremacy of Rome had no great advantage from them, yet from this we may see that Church authority was abused by the pride of Church-men, even at that time; and that, upon the occasion of the former heresie, grounds were laid, from which the Bishops of Rome drew encouragements to prosecute their supremacy, & upon which they continued to build it up, till it came to its height, for still there were debates about it, especially between them and the Bishop of Constantinople (who, in the Emperour Manritius his time, assumed first to himself the title of Universal Bishop and precedency beyond Rome, because then the Emperour lived at Constantinople) untill Antichrist was discovered. By which we may see how hurtful that contention was to the Church, and how far it contributed in the event of it for the advancing of Antichrist, which is the main plague intended in these trumpets, and therefore not unsuitably taken-in under this second trumpet, as being agreeable with the scope, type, time, and other reasons alleaged in the application of the former trumpet,
Observe, 1. What an evil thing pride is, especially when it entereth among Church-men: O how evil a thing is it! it is the inlet of all confusion, it openeth a door to it and every evil work, and hath a special hand in overturning of whatsoever is beautiful in a Church, James 3:14, 16. Therefore it is no wonder Satan seek to destroy government and unity, when he would destroy a Church; and no wonder Christ so much commend humility and unity to his followers. 2. The more eminent folks be in place or power, they are the sooner kindled with the fire of pride; the higher mens places be, they are the readier to grow proud; mountains sooner than valleys, men of gifts sooner than others, they have sewel to this fire that others do want, and are more obnoxious to blasts; partly, the things being excellent they have in their hand; and partly, they being eminently and highly planted, pride hath the more matter to work upon, and satan hath the readier access and occasion to blow them up; it is a rare thing to be eminent and humble; to be great in prosperity, & yet to be lowly: prosperity & gifts are a snare to many, it had been advantage to many they had never had them, considering how they have been abused by their pride and other corruptions. 3. Pride is especially incident to Church-men: which might be cleared both in the Old and New Testament. They are as cities set on an hill Matthew. 5. The Church is a mountain that is eminent, and Church-governours are eminent above others: and therefore liable to manifest tentations, being about the most eminent things, the devil setteth on them most, knowing what advantage he hath when he hath gained ground among them, and Christ had to do even with his disciples in this, Matth. 18. vers. 20. 4. It is a great plague and judgement, and bringeth great hurt to the Church: when this fire of pride and contention entereth and kindleth among the Officers of the Church, it spreadeth, marreth and corrupteth all; it is the rise of much ill, and abusing of the power that God hath given: Diotrephes, loving the preeminency, put all in confusion; it began soon in Johns days, 3 Epist. Job. and it is opposed to the receiving of the Gospel, and accounting of the Apostles. This is no matter of laughing to you, however ye look upon it as if ye were not concerned, no, it is your plague, as if a fiery mountain were tumbled-over on you. This should make us all respect unity and peace in the Church, and watch against pride and contention that marreth it. 5. There are sour ills in this text that follow on pride and contention among Church men, 1. It weakeneth and bringeth down Church-authority, when this mountain taketh fire, it falleth. 2. It spreadeth, infecteth, and kindleth others, it goeth among the people, I am of Paul, and I am of Apollos, and they become carnal and factious, 1 Cor. 1:12 and 3:1, 2 and the life of Religion is eaten out amongst them, seing from, the Priests prosanness spreadeth through the whole land, Jer. 23 and so do pride and contention; kindle the Officers, and the whole Church will be in a fire. If we looked on it rightly, we would think the rise of contention a terrible plague, and people would beware of adding sewel to this fire, and labour by all means to quench it; because it is hard to know where it may end. 3. It corrupteth all, first, the Doctrine; secondly, the Practice; thirdly, Discipline and Order, and then cometh confusion and every evil work. 4. Many are stumbled and Spiritually slain when these waters become bloud; so that corrupting of Government and Governours is no small judgement whereby we may know why Satan aimeth so much at this, and why we ought to be the more watchful against it.
THe Church being before defaced by gross Hereticks and Errours, and kindled within by pride and contention: for, the Goverment amongst its Governours, is now set upon by an other mean, the rivers and fountains that were a little clear before, and these streams whereby the waters of life are conveied, are made bitter, and, in stead of life, they convey death by being now corrupted.
In this trumpet we are to consider these three, 1. The judgement or ill that followed the Angels founding. 2. The cause, I mean the instrumental cause, or rise of it, whence it flowed. 3. The effects of it.
The judgment or ill is, The corrupting of a third part of the waters, fountains and rivers. By fountains and rivers (which are the object) are understood the Doctrines of the Gospel, or the Covenant of Grace and Christs Offices, and the way of conveying aud communicating the same to sinners by the Ordinances of the visible Church, called the wells of Salvation, Isaiah 12:3 and called springs, or well springs, which GOD hath placed in his Church, and which are no where else, psal. 87. ult. because there, and by it, the righteousness of God is revealed from Faith to Faith, Rom. 1:17. And in Ezikiels vision these waters are said to stream and flow from under the altar, and out of the Sanctuary, Ezek. 47:1, &c. and may well be compared to fountains, as the Church is called (Cant. 4) A spring shut up, a fountain sealed, and a fountain of gardens, because of these waters springing in it, and because of the nature of them, which is clear, single, sweet and refreshing, as usesul and necessary to spiritual life, as waters are to the bodily; and as having that use in the religious world, (which this is) which waters have in the natural; and also in respect of the manner of dispensing Grace in the Gospel so largely and so freely, wherefore it is compared to an open fountain to all Nations, zech. 13:1 and so, frequently folks are invited to drink freely, Isaiah 55:1 and Revel. 22:17, and to wash. By rivers, we understand the preaching and dispensing of this Gospel, whereby it is holden forth, and (as it were) floweth to others, which two, are often put together, when the spreading of the Gospel is prophesied of, I will open rivers in the wilderness, and fountains in the desert, Isaiah 41:17, 18 probably referring to the spreading of the Gospel amongst the Gentiles: so, corrupting of this word; is compared to mixing of liquor with something that is not of its kind, nor so good, as Vintners do adulterate wine, 2 Cor. 2:17. opposit to the single and pure preaching of Christ which Paul used.
The instrumental cause of this which maketh the waters bitter, is set out three wayes, 1. It is more generally called a Star, and a great star burning like a lamp. 2. It is shown from whence this Star fell. 3. And more particularly, the name of the Star is called wormwood.
By stars (as we heard, Chap 1 ver. 20) are understood Ministers in the visible Church, who, by receiving light from Christ, should hold it forth to others: a great star burning like a lamp, is, one eminent for parts, gifts, place, or in estimation for holiness, making a great shew, yet not having much reality, but (as it were) a glancing counterfeit light, not proceeding from a right principle, as that of the Stars doth from the Sun, but Kindled from some external thing as that of a Lamp is, nor so solide as the former, though having more glorious and pompous appearance. 2. This Star fell from Heaven, that is, made defection from the visible Church and the straight and pure preaching of the Gospel, and corrupted these fountains and waters; Errour bringeth folks low, even from Heaven to Earth, as prosanity doth; when this wild fire of self-seeking is by pride kindled, and by parts and gifts without grace entertained, it soon bringeth down the greatest Star that taketh not its light from Christ. The word is, it was falling, not altogether fallen, as is spoken, Chap. 9:1 to signifie a begun decay, or fal, which afterward John discerned more clearly when it was fallen and come to its height, or rather lownesse of a ful decay: by it is shewed, that this plague is promoved by such as by their parts or former estimation have been eminent in the Church.
It is said to fall on a third part of the waters; either, 1. Because it was not a full defection from all truth, some were by Gods goodness keeped clear. Or, 2. That this gross errour, or this heresie, though it spread far, yet it did not infect all men; some prime men and Churches were keeped free of it. Or, 3. Defection in these truths, was not then at its height, but growing. The effect is, many men died, &c. which is to be understood of spiritual and eternal death, following on the former corruptions, by which many were destroyed, like that which is mentioned in the former trumpet.
To come to the application of this, We, 1. take it for granted, that some Church-defection is Signified by this, rather than the overturning of the civil state of the Roman Empire; for, the falling of the Roman State is not actively the cause of its own bitterness, that State being passive in its being overturned; and the bitterness floweth not from it as an agent, yet it is clear here, that this falling Star is the active agent, or instrument of imbittering these waters, as the hail and the burning mountain was in the two trumpets before: also the title Star, and the effects (as they are used in this prophesie) will agree best to Church-men and affairs, beside the scope whereof we have spoken.
This judgement differeth from the former two, 1. In its object; more immediatly it stricketh at the way of the Gospels manifesting grace. 2. In its rise; it is from some eminent preacher carrying it on with more rational eloquence, seeming reason, and pretext of holiness, or by moe preachers together. 3. In the manner of it; not by bloud, nor mixing in perfection, as the former two had waiting on them, but by making the waters bitter, turning them into wormwood, which was by the infecting of them with the errour it self. 4. That it falleth not on the earth, as Chap. 9:1. because yet it was but working, and that Star not fully discovered as yet by this fall, and so here its a great Star; but (Chap. 9:1) a Star, only because he lost much of his splendor by the first fall, though we think it is the same fall begun here, and perfected there.
We take it for granted also, that this trumpet in its rise belongeth to that time that succeedeth the former contentions in the Church, when the Bishops and Clergie of Rome especially, were kindling both the Churches of the East, and in Asrick, for their supremacy. This will be in the fifth Century a little after the 400 year: we may apply it generally to the state of the Church during that fifth Century, or particularly to some Hereticks in it: generally, Doctrine then was corrupted, not only by pelagius, Anno 413. Nestorius, 429. Eutyches, about 448 and other gross Hereticks, and there errours exceedingly fomented by the powers of the world, especially that of the Eutycheans; by Anastasius the Emperour, and a second Counsel at Ephesus, called prædatorium, because of its insamous proceeding against Flavianus, and in favours of Eutyches, by Dioscorus means Bishop of Alexandria; for which it was protested against as no Synod by Anatolins, and Severus, Bishop of Antioch. But, which is more, though there were many eminent men who stood against these errours, yet a great decay of true doctrine crept in amongst good men, that never did wear out again, but grew still more in the Church, to wit, about satisfaction, pennance, free-will, merit of works, possibility of fulfilling the Law, holy dayes, &c. This application in this last respect, we suppose safest, as foreshewing the Church, or Church-men generally to fall from true light, and to be kindled with zeal for superstitions, and though it did not in this age universally corrupt the Church in that height that followed, but a third part, i.e, many were keeped free; yet, way was made to it, and the Churches declining, and fall was begun, which stayed not till afterward it came to its height. This agreeth to the story, confidering the Doctrine of the Church at that time; and to the scope which sheweth the Churches decay by degrees, and Antichrists gradual rise, his Doctrine (though not his Supremacy) got much footing in this age; and also with the type here, 1. of a Star falling, which we will find as fallen, Chap. 9:1. 2. It corrupteth fountains and streams, insensibly, not striking so directly at the foundation as the former particular heresies did, but keeping the doctrine of the Trinity and Person of Christ pure, as Gregorius Roma. did, but miscarrying in the nature of his Offices, and his executing of them: it corrupteth mainly by adding unto, and mixing somewhat with truth, yet such addition as altereth the nature of them; such are the Popish additions of merits, pennances, indulgences, mediators, and intercessions of Saints, and Angels, &c. whereby that which was, is not removed, but by this addition corrupted. 3. It cometh from stars in heaven, and riseth more from within than the former: thus being applyed, it relateth to no particular heresie, but to the general decay of the Church. If it be necessary to be applied to one, I incline to apply it to Pelagius and his heresie more than any other, for these reasons. It agreeth, 1. In the time; he began under Arcadius and Honorius, about the year 415 or according to some, 405. 2. He was of great parts, and was once thought a good zealous man, and was advanced to Ecclesiastical orders. 3. The nature of that Heresie was not against Christs Person, but his offices, teaching corruptly of Nature, Sin, Grace, Faith, Justification, Election, &c. subtilly undermyning grace. 4. It spread exceedingly through Italy, Britain, France, Asrick, and the eastern Empire, &c. yet some were keeped free of it, and great Lighrs set themselves against it, as Augustine, Hieronymus Prosper, Optatus, &c. 5. It entered and continued in a great measure in the Church of Rome, and the dregs of it sticketh to the Popish writers in their free will, perfection of righteousness, &c. to this day: for, though the natures and person of our Lord be keeped free by them; yet their Doctrine enervateth his Offices, and maketh them bitter to all that would drink thereof, which are the special springs of Grace in the Gospel; they put in other satisfactions, other mediators, others with Authority to add and diminish from what he hath commanded, other Officers to teach, and other matter to be taught, than he hath instituted, as traditions, &c. which being the rise of much Antichristian Doctrine still retained by them, it agreeth best with the scope to be thus applyed. Hence,
See here the nature and usefulness of puce Doctrine, and what men ought to think of it and how to use it; to drink it in as fountain water, and to wash and make clean at it, it is as profitable to souls, and they cannot live without it; and when they want it they want that which both purgeth and maketh them grow. Observe, 2 the ill of errour; it corrupteth the Truths of the Gospel, and maketh the sweetest, and best things bitter, it removeth them not prosessedly, but poisoneth them so, that it is better to forebear than to drink in such waters. 3. See what the nature and native office and place of Ministers is, and what advantage they are, while they keep their station; they are like stars and great Stars, exccedingly useful and profitable in their place. And upon the other hand, what a fore judgement and plague is it, when Ministers fall from receiving light from Christ, and are infected, they are most hurtful. 4. The moe parts and the better mens life be that are infected, they are the bitterer, and do the more wrong: as the corruption of the best things is worst, so is the corruption of eminent men, 2 Cor. 2. ult. 5. Errour venteth not still after one way; now it corrupteth more subtily than it did in the former trumpets; there is no blood nor fire here, though it be as dangerous: often contentions for dominion in Government have more fire and heat than disputes about more fundamental truths. 6. There may be much glancing, false, and counterfeit light, both among Ministers and Professors; where there is little solidity: it is not all gold that glisters in them; It is good light that cometh from a right principle within; it is good when a mans works shine, as his gifts shine. This would teach us not to admire gifts; many make a fair shew in the flesh, and if their light and parts were well tried by the effects, they might be called wormwood that imbittereth the waters; torches that do glance, but not stars. observe, 7. That men of great gifts, fair professions and blameless lives, may fall very soully, while they are not solide and sincere, they may fall as it were from heaven, so may particular Churches: there is no state nor degree of any state exempted when errour breaketh in. Therefore the moe gifts and parts men have, they have the more need to be humble and to fear and tremble confidering many experiences both of former ages and of this, which should make us take heed left we fall, and infect or be infected, such were once Pelagius, yea, Socinus, Swenkfeldius, and Arminius, thought to be. 8. Error when it infecteth Ministers, or Professors, bringeth death with it, as well as prophanity; when this star falleth from heaven, and poisoneth the waters, many die: he that teacheth men to break the least command, shall be least in the Kingdom of heaven, Matth. 5. O that men in this time thought on this, that errour bringeth to hell, as well as Adultery, that it is like rebellion and witchcraft; It is like the grossest evil, and worse: it inciteth, teacheth and incourageth to break the commands of God, and there is much cruelty done to souls in tolerating of these. 9. The Church sustaineth no greater prejudice often, in corrupting of her Doctrine, than by the falls and slips of eminent men: these spots are hardly removed, because they sink deeper. 10. Every corruption and plague hath its degrees and steps. 11. It is a signe of a decaying Church, when eminent men fall, and it is a great judgement to others.
THe fourth Angel with his trumpet, bringeth the last of the four lesser woes (it is greater than the former, yet lesser than these that immediately ensue) which clearly doth relate to that age immediately going before Antichrists discovery, and so falleth betwixt this time and the fixth Century. This is set down, ver. 12. And the 13. ver. is a preface and introduction to the three great woes, which the last three Angels bring.
There are but two things mentioned in this fourth trumpet. 1. The judgement or type, It is a sniting of the third part of the Sun, Moon, and Stars. 2. The effect of this judgement, is a following darkness suitable to it, and the day shone not for a third part of it, and the night likewise: because the Sun that giveth light by day, and the Moon and Stars that give light by by night, they were all darkened and smitten. There is no word of any particular cause, or mean, whereby the Sun was smitten, as under the former trumpets was mentioned. By Sun, Moon, and Stars, we understand, and comprehend under them, light of all forts, such as is the purity of Doctrine in the Word, compared to light, Psal. 119:105. And 2 Pet. 1:19 the Word of prophesie is called a light that shineth in a dark place: and so it may be, seing Christ who is the Sun of Righteousness shineth therein, Mal. 4. And by the spreading of the Gospel, is said to arise, for the direction and comfort of his people, (see also Matth. 4:16) or also, the light of order, comliness, and a good conversation in the power of godliness, as Phil. 2:15 and Matth, 5:17. So the Church (Cant. 6) is called fair as the Moon, and the Ministers compared to Stars, and the general beauty of the Church is prophesied of in these terms, Isa. 30:26. The light of the Moon shall be as the light of the Sun, and the light of the Sun as the light of seven days: and consequently, the diminishing and contracting of these lights, must be the declining and decaying of light in the Church, both in respect of purity of Doctrine, when it is darkened, and simplicity of Worship and Power in practice; these by humane traditions and ceremonies and superstitions, are quite dimned, ecclipsed and darkened. A third part is but smitten and darkened, and shineth not, which is in comparison of the total ecclipse following under the fifth trumpet, when the Sun is wholly darkened, Chap. 9 ver. 1 this is higher and of larger extent than the former, yet less than these that follow in degree, but little odds in kind from the fifth. It differeth from the former as being of larger extent, affecting the Sun and light is a greater degree; also, in respect there is no particular instrument named; the reason is, because it relateth to no particular heresie, or defection, different from the former, or that which followeth, nor to no particular heretick, but is a further and higher degree and step of that same declining, flowing not from without, but from within, insensibly growing by a general declining till it come to the top in the following trumpets.
The reasons why we apply it to the sixth Century, are from considering of the story, where it is clear, that in hat age light was exceedingly (though not fully) darkened: and many things remarkable suit this type. As 1. that there was no particular herefie, nor prime heretick in all that Century, though former herefies (as that of Arius, Entyches, &c.) spread more, yet yet there was no particular heretick that arose to be instrumental in this darkening, as in the former there was, to wit, Pelagius, Nestorius Bishop of Constantinople and Eutyches. See Cent: 6. Preface, and Cap. 1. 2. That though there was no heretick, yet there was a great & general decay of simple purity, both in Doctrine, Worship, Government and practice (as in that Century may be seen, In Gregorius his life by Platina) monasteries, superstitious dayes, doctrine of works, and traditions encreased, &c. See Cent. 6. cap. 1 & 7 where the building of Abbacies, deserting of Marriages, even by Kings and Queens for devotion, is mentioned. 3. That light and knowledge was very low now in the Church; few able men are marked to have lived in this Century: which certainly sheweth great decay of light, they being lights to the world: There are but two eminently marked, Falgentius and Gregorius Magnus, who though in some things against the Arians and Eutycheans, &c. they do well; yet in many things their infirmity and declining from purity, especially of the last, appeareth, and yet never was there in Rome be far such a Bishop after him in any respect; he is called the worst of these, who went before him, and the best of these who followed. 4. That old heresies by that occasion did thrive well, the Eutycheans especially. 5. Anastasius the Emperour he countenanced this heresie, and though before his coronation he subscribed to the Nicean and chalcedon faith, whereby this heresie was condemned; yet after he retracted, and became a great persecuter, banishing and cutting off many able honest Ministers, especially Euphemius who crowned him (because he refused to give back his subscription, and would not admit him to Communicate, as infected with heresie) and also Macedonius his successour and sundry others, for not admitting the αμνησια he had appointed; some acriter impugnantes, alii imprudextius defendentes Concilium Nicænum, faith the story. He would not have had that Councel mentioned, because it condemned his tenent. 6. This age is remarkable from the pride and practice of John Bishop of constantinople, who, by the consent (as it seemeth) of Mauritius the Emperour, and the Bishops of the East, took on him the name of universal Bishop and Patriarch: and what followed upon that, may be seen at large in the writings of Gregorius Bishop of Rome, Where these things are clear, 1. That there was a decay of zeal and humility amongst Bishops, by their bussying themselves in things of the world. 2. That the title of universal Bishop, was accounted a fure mark of Antichrist, derogating from all other Bishops, as if one only were a Bishop, and a stile that no Apostle, even Peter did ever assume. 3. He concluded, that Antichrist was near, seing a Priest so exalted himself, and (which is hard to be said) he should have an Army of Priests ready to advance him: for (faith he) what is Antichrists exalting himself above all that is called god in this world, and sitting in his Temple as God, but a Priest lifting up himself above all his fellow priests, which is to take Christs Chaire? as by considering these places is manifest, 4 Epist. 32, 34, 35, 38. ad Johannem Constant. where these words are, Rex superbiœ prope est, & quod dici nefas est, Sacerdotum præparatus est exercitus, quia cervici militant superbiœ, &c. And again, lib. 7. Epist. 30 ad Mauritium Aug. Ego autem fidenter dico, quia qaisque se universalem Episcopum aut Sacerdotem vocat, vel vocari desiderat in elatione suâ, Antichristum præcurrit, qui superbiendo se cæteris prœponit. And (as he said, Epist. 34. lib. 4. ad Constantiam Augustam) he imitateth the devil in seeking to be above his Collegues. These things belonging to the same time that series of the prophesie falleth into, and agreeing to well to the type in the Text, and to the succeeding trumpet, It seemeth clearly applicable to it, especially considering that these debates made way exceedingly for the Bishop of Rome, and stepping up where the Bishop of Constantinople would have been, and endeavoured to be.
In the 13. vers. before the fifth Angel found, there is a little interruption made to John, to prepare him for it, An, Angeling through the midst of heaven, that is, so as he might be best heard, having a sad proclamation wo, wo, wo, repeated thrice according to the number of the Angels that were yet to found that every one of them were to bring an harder and greater wo to the men of the earth, than any thing that had besalien them under the former four: and whether we take these woes, as denouncing judgement, or as lamenting over the earth for what was coming, as if he did say, Alace, alace, alace, it turneth to one thing, there were great woes coming. It is clear here. 1. That interruptions for John’s clearing, are not inconsistent with this prophesie, 2. That there is an order of time in the woes of the trumpets; these three have order, and follow the former four. 3. That the next trumpet is not the Saracens; neither do the former look mainly to the Goths, &c. because it will appear in story, that the Empire suffered more from the Goths, and these other barbarous Nations, than i.e. did from the Saracens, as they are distinguished from the Turks: so in that way of interpretation, there is not that remarkable and palpable gradation to be found, which is implyed a mongst these woes. Some apply this to Gregorius, because of his prediction foresaid, and the words agree well to his time: but this Angel foretelleth three woes, and he did but foretel one at most. It is like therefore that no person is signified by this Angel in particular; but, the Lord by it giveth John, and by him, others, warning, that there were sadder things coming after the first four had come. Hence,
Observe, 1. The nature of Truth and Error; the one is like light, the other like darknesse; the one comfortable and profitable, the other comfortlesse and hurtful, obs. 2. The nature of declining among Ministers and Professours in a Church is such, that, when once begun, it groweth. Obs. 3. The nature of judgements, when once inflicted they ordinarily pursue a person or people, and the greatest come last: when people abuse the light, it draweth on the darkening of it by degrees, and it resteth not till it come to a height. Unthankfulnesse for the Gospel, and not receiving the Truth in love, provoke God to give up to strang delusion, to believe lies, 2 Thes. 2:11, 12. Obs. 4. God was of dealing with His people, in giving warning before the judgement come, that these three great plagues come not on them unwares; He warneth, that folks may repent, and His own may be armed ere judgement come. 5. The Angel pronounceth a wo thrice, Observe, That spiritual judgements or offences have many woes in them; and warnings against them would be doubled, and tripled, and cryed with a loud voice: for, when once such judgements sease upon people, they get not easily out from under them, and are not easily affected with them Therefore is the wo proclaimed thrice and so loud.
