PuritanSearch

LECTURE

CHAP. X.

Vers. 1.

ANd I saw another mighty angel come down from heaven, clothed with a cloud, and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire.

2.

And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot upon the earth,

3.

And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.

4.

And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven, saying unto me, Seal up those things which the seven thunders uttered, and write them not.

5.

And the angel which I saw stand upon the sea, and upon the earth, lifted up his hand to heaven,

6.

And sware by him that liveth forever and ever, who created heaven and the things that therein are, and the earth and the things that therein are, and the sea and the things which are therein, that there should be time no longer.

7.

But in the days of the voice of the seventh Angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

8.

And the voice which I heard from heaven spake unto me again, and said, Go, and take the little book which is open in the hand of the angel which standeth upon the sea, and upon the earth.

9.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up, and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

10.

And I took the little book out of the angels hand, and ate it up, and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

11.

And he said unto me, Thou must prophesy again before many people's, and nations, and tongues, and kings.

T He sixth Angel having sounded, whereby the second great woe is brought into the world, it might be expected that the sounding of the seventh should be immediately set down, but, as after the opening of the sixth seal ( Chap. 6.) there is something necessarily premitted for the consolation and confirmation of the people of God, before the seventh seal be opened, Chap. 8. even so here, there are two material consolations laid down ( Chap. 10. and 11.) before the seventh trumpet sound, for the comforting of the Elect in reference to the sad estate of the Church formerly prophesied of • for, the visible Church now being darkened, and drawn into defection by Antichrist under the fifth trumpet, and a third part thereof being destroyed by Muhammad's followers under the sixth; and withal considering, that the rest did not repent of, but did continue in, their former abominations, it might be the occasion of many sad fears and doubts concerning the Church of God, both before and during that time; and what that defection and impenitency should turn unto. In reference to these fears, there is one consolation laid down in this Chapter. In sum this, That that darkness shall not continue, but, at the peremptory appointed time, Antichrist should be destroyed, and the purity of the Gospel again brought to light, which is divers ways not only asserted, but confirmed in this Chapter, for strengthening the faith of God's people in the hope of an outgate. And, 2. Because that outgate cometh not till the seventh Angel sound (which yet seemeth to be for a long time delayed, considering not only the interruption put in here before its sounding, which yet ought to be observed, seeing it soundeth nor immediately upon the back of the sixth, as the other did upon the back of each other) but the many sad effects also which are to be performed by the fifth and sixth trumpets, which do necessarily imply the continuance of a long time for the bringing of them about, and therefore the People of God might have a new doubt and fear concerning the state of the Church, during all that time that Antichrist and Mahomet were in their height, and the sounding of this trumpet delayed. In the 11. Chapter the Lord obviateth this, by describing a Church and Ministry to be reserved for Himself during that time, who (although few in number, and poor in their outward condition) should continue unpolluted by the corruptions, and undestroyed by the tyranny of these times, until their testimony should be finished, and the days of their prophesying ended: upon the back of which, the seventh Angel bloweth, verse. 15. by which the former promised outgate beginneth to be accomplished. This we conceive to be the native scope of these two Chapters 10.11. And hence, ( Chap. 11. verse. 14.) it is observed, that the second woe is past ; thereby implying, that what hath been formerly spoken since the sounding of the fifth and sixth trumpets, is to be taken as contemporary with them, and belonging to one of them.

In setting down the first consolation ( Chap. 10.) we have, First, the description of the publisher of these glad tidings, intermixed with some circumstances, set down in the first four Verses, which do not a little contribute to the consolation itself. Then, 2. The sum of the seventh Angels Commission is set down, and the event foretold, is certified by the publishers oath, verse. 5, 6, 7. 3. The effect of the seventh Angels sounding, to wit, the reviving again of a Ministry, and public preaching of the Gospel, after that darkness is both expressed and confirmed by John's eating of the little book, and the word added, that he must prophesy again (as it were, be revived) after such a sad interruption. This is verse. 9, 10, 11.

The publisher is four ways described, 1. He is called an Angel, and a mighty Angel, to difference Him from these that sounded the trumpets: we conceive it to be understood of no created Angel, but of Jesus Christ the Angel of the Covenant, as the description following will hold Him forth. 2. His clothing and appearing are set down in four particulars, 1. He is clothed with a cloud ; often applied to God, and only to Him, in the Psalms and Prophets, whereby the inconceivable, and inexpressible Glory, and Sovereignty of God is pointed at. 2. He is said to have a rainbow upon His head ; so is the Lord's Throne described, Chap. 4.3. and Ezek. • .28. which is marked here, not only to show the Glory of our Lord Jesus Christ, but that as the Rainbow ( Gen. 9.4.) was a sign, and a Sacrament (as it were) of the Lord's Covenant with Noah, of not destroying the earth again by water; so our blessed Lord Jesus, being often suspected to be forgetful of His Covenant, and being now to give warning of the deluge of wrath which was to come upon the Antichristian world, He doth thus appear, to evidence His mindfulnesse of His Covenant both in the overruling of the Churches affliction, and His enemies ruin. His face and His feet are described as formerly they were, Chap. 1.15. whereby it appeareth to be one and the same Person.

The second Verse hath the third thing whereby He is described, He had in his hand a little book open, some way like Him that sat upon the Throne, Chap. 5. only with this difference, that there it was in the Fathers hand, here in Christ's; there it is called simply a book, here a little book that was sealed, this is open: what is meaned by His appearing with the book in his hand, will appear from the end of the Chapter. It holdeth forth here our Lord Jesus Christ to be the sender of the Gospel through the earth, and the having of it, as it were, in His hand to send in a manifest and clear manner, even then when it is most obscured and darkened in the world; for which cause, this book is open in His hand, when the Temple and Ordinances were shut up amongst men as we may gather from the last verse. of the 11. Chap.

It is much debated what this little book is; whether it be the same, mentioned, Chap. 5. or, any distinct book, containing distinct prophesies from what was in that book, as if what followeth in this prophesy were revealed to John by his eating of this last book, as being contained in it. It is not necessary much to debate this, considering, that it is represented to John in vision, and for another scope than the present furnishing of John for completing of this prophesy. It will therefore be more suitable to say, that this book is the same mentioned, Chap. 5. as now in the hand of the Mediator, and opened by Him, and now called little, because so much only may be accounted, as hath not been by the former prophesies discovered; or, we may take the type of the open book to signify the preserving of the Doctrine of the Gospel, as if it were written on record, and keeped in the hand of the Mediator, and therefore can neither of itself be vitiate nor destroyed by Antichrist or Mahomet. This, the scope, and the commanding of John to eat it, seem to favor; but, that it should contain prophesies, different from what was contained in the former book, Chap. 5. so that the former prophesies belong to that book, and what followeth this Chapter, to this book, mentioned here, we cannot assent to, 1. Because all the trumpets belonged to the first book, as being comprehended under the seventh seal of that book, Chap. 8. but the seventh trumpet followeth in the close of the eleventh, and is further explicated to the end of the book: Therefore all these prophesies are contained in the first book, mentioned Chap. 5. 2. This Chapter and the next, unto the 15. verse. do belong to the second woe; and therefore must be supposed to be contained in the same book with the first part, Chap. 9. Again, 3. if that series laid down in the preface to the 6. Chap. hold, that the seventh seal comprehendeth the seven trumpets; and again, the seventh trumpet, the seven vials, Then the seven vials are comprehended under the seventh trumpet, and so both vials and trumpets under the seventh seal. Beside, if this following part of the prophesy were compared with the former, we see no reason why it should either be called little or open, more than the former; The reason why this book is open in the hand of Christ, we conceive to be, (beside what was above hinted) 1. To show Christ Jesus His acquaintance with the mysteries of God; this book is open to Him, and therefore that we may trust Him in the revealing of the secrets of God. 2. To typify the future spreading of the Gospel, and to confirm it upon this ground, that as Jesus Christ had prevailed to open the book of the secrets of God, when it was sealed, and none was found able to open it; so might it be expected from Him, that the Gospel should be again brought to light, notwithstanding that during the reign of Antichrist it seemed to men impossible.

4. The posture wherein this Angel was, is observed, He s • tteth his right foot upon the se • , and his left foot on the earth : by which is set out His Sovereignty over both, and so that He hath Authority and Power to make out what He now pronounceth. Or, this setting his foot on the earth and upon the sea, being compared with the first part of the 1. verse. I saw a mighty Angel come down, it may look to be a type of Christ's coming to take possession of the earth again, who, during Antichrists reign, seemed, as it were, to be keeped in Heaven; yet afterward He shall come down and establish His Government through the earth, and by His Power bring under the greatest and most raging enemies. This suiteth with that expression ( Chap. 11.17.) of His taking to Him His great Power, and reigning as if there had been an interruption of His Kingdom formerly; which place is the fulfilling of what is here prophesied of.

Before the Angels words be set down, several circumstances are marked for making this Proclamation the more observable, v. 3. He cried with a loud voice, as when a lion roareth : which holdeth forth seriousness and Authority in Him who goeth about this work, and that he purposeth to have what He hath to say, taken notice of. The second circumstance, is an intervening effect before His words be marked; seven thunders uttered their voices.

We may look upon what preceedeth this, as preparatory, and take up what followeth in the Chapter in three distinct principal parts, yet all tending to one scope. The first is expressed by these seven thunders uttering their voices: wherein we have, 1. the voices of these thunders. 2. John's practice, he was about to write what they uttered, which supposeth that he understood it. 3. There is the inhibition whereby he is restrained from that. We may look upon this, 1. generally, as prognosticating sad judgments to come upon that unrepenting world; for, by thunders, such are often signified in this prophesy, as Chap. 11.19. (thundering in itself being an evidence of God's dreadfulness) and though this general may be gathered safely, yet it is like the Lord intended not (at lest in this place) particularly to set them forth, which we are to reverence, and not to seek any new mystery from these words, but what elsewhere may be gathered, till the event speak. Or, 2. seeing they had intelligible voices, and were of concernment to the Church, which made John aim to write them, and so not like to have been for no purpose at first revealed (with reverence) they may be conceived to hold forth the same seven judgments, which are executed by the seven vials following. For, these seven thunders signify future judgments, and most probably must hold out the third and last woe which is yet to come by the sounding of the seventh Angel; especially considering, that ( Chap. 11.19.) thunderings and earthquakes are marked to follow upon that Angels sounding, and these seven vials are the same with the last woe. Beside, the number of the vials being seven, and the seven last plagues which followed these thunderings in the event, we conceive it not unsuitable to take these seven vials, as the fulfilling of what was more generally hinted at by the thunders: And seeing we seek no new mystery out of the words, but rather do bound curiosity, and do content ourselves with what is afterward revealed, we conceive there is no danger to say, it is either thus, or it is nothing, which we can or should search into.

John as he had formerly done he goeth about to write, but is inhibited by a voice from Heaven, saying, Seal up these things which the seven thunders uttered, and write them not. He intended presently to communicate these things to the Church; and, no question, sincerely, from which yet the Lord restraineth him. This • aith, Ministers ought to live in great dependence upon the Lord, not only for obtaining, but also for venting of light when it is obtained. It will not be warrant for them enough to communicate anything, because they know it and understand it, there will need also a warrand for this; and it is no little part of wisdom, not to preach simply what they know, but what they know to be edifying, pertinent, and profitable to be brought forth, and so as approven by Him. It is not simply necessary to expound this inhibition of sealing, as perpetual, but as temporary, till some other visions were inferred, or till he had that matter expressed in other types; in which sense we will find the like inhibition, Dan. 12.4. as also, Dan. 8.26. But in this we conceive it not material to insist, providing we keep off the groundless mysteries, which some dig from these thunders.

Now he cometh to show what the Angel published, and the manner of his doing it, verse. 5, 6, 7. First, he prefaceth (as it were) with a solemn oath, which tends to make the people of God give credit to his message, who, it is like, at that time would be much oppressed with misbelief: the manner of proceeding to the oath, is solemn, with hands lifted up to heaven ; and by the true God, described by His Eternity, him who liveth forever ; and by His relation to all creatures, as being Creator of them: not only in general, to show how solemn a thing an oath is, and how reverently we ought to assume the Name of God, especially in this piece of Worship; but also to difference the true God and the right way of swearing, from the Idolatrous oaths used under Antichrist. Beside, this posture and manner of swearing, do fully agree with that, recorded, Dan. 12.7. After he hath made faith in the thing, his deposition (to call it so) is set down more generally, verse. 6. and more particularly explained, verse. 7. It is first expressed in few words that he doth swear, that there should be time no longer. What this short negative doth signify, is positively expressed in opposition to this, verse. 7. But in the days of the voice of the seventh Angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Where we have these three, 1. That time should be no longer, is expounded by this, the mystery of God shall be finished. 2. This mystery is described to be that same which was declared to the former Prophets. 3. The time of finishing this mystery is set down to be the sounding of the seventh Angel : and so we must gather the interpretation of this mystery, and what this is, that time should be no longer, from the events following the seventh trumpet. The mystery of God, (the opening whereof will clear all) is three ways taken in Scripture, 1. It is taken for the end of the world, 1 Cor. 15.51. This was also spoken of by the Prophets, Isaiah, Daniel, &c. This place so being understood, the meaning is, the end of the world shall be hastened, and time (properly taken) shall be continued no longer: But the resurrection of the dead, formerly declared to the Prophets, shall be accomplished, and the effects following upon the sounding of the seventh Angel shall bring it about. This is truth: for, though at the sounding of the seventh Angel immediately time endeth not; yet the seven vials being the last plagues, have no temporal judgment succeeding to them, and immediately upon the sounding of the seventh trumpet they begin, and go on to put an end to time. And it is not unusual among the Prophets to say, such an event is fulfilled, when the mean, having influence upon the fulfilling of it, is certainly and speedily driving it on. 2. By the mystery of God, is understood the spreading of the Gospel, and in-bringing of Jews and Gentiles after the days of Antichrist, as it is expressed by the Apostle, Rom. 11.25, &c. which also was not unknown to the Prophets, as the Apostle proves in that same Chapter. Thus the finishing of the mystery of God, will signify the removing of Antichristian darkness, and the spreading of the light of the Gospel, that Christ Jesus may have a flourishing Kingdom again in the earth, as hath been prophesied of: and that time shall be no longer, that is, though this be for a time suspended, yet after the sounding of the seventh Angel, it shall no longer be delayed. The words being thus understood, are the same with Christ's taking to Him His power and reigning, Chap. 11.17. and the opening of the Temple in Heaven, verse. 19. 3. By finishing the mystery of God, may be understood God's bringing down the Roman Antichrist, (as the building up of that Kingdom, is called the working of Satan and mystery of iniquity) thus the meaning is, although the mystery of iniquity now be at a height; yet, saith he, God's design of bringing him down shall be accomplished, and this ruin shall be begun when the seventh Angel shall begin to sound. This exposition is necessarily implied in the former, the exalting of Christ's Kingdom, having the overthrow of Antichrists carried along with it. This agreeth also well with the scope, which is to strengthen God's People particularly against his tyranny. And, 3. If we look to the event of the seventh trumpet, ( Chap. 11.17.18.) it is the same for which the Saints give praise that God hath destroyed them, who formerly destroyed the earth. We conceive all these, three expositions may well stand together; for, the hastening of the day of Judgment, supponeth the preceeding of the other two; and the finishing of these two, to wit, the setting up of Christ's Kingdom, and bringing down of Antichrist, doth infer the hastening of the day of Judgment: which is also marked in the event, Chap. 11.18. The understanding of them also jointly, doth serve to the same scope, to wit, the comforting of God's People in the faith of an outgate from Antichrists tyranny. And, 4. We will find them all particularly observed in the song which is sung upon the sounding of the seventh trumpet, which is the fulfilling of the event prophesied here; and therefore we conceive all these three may be taken in, but most properly and directly the last two, especially the middle acception, as coming nearest to the immediate scope of the place: and therefore time shall be no longer, is not to be understood simply, but comparatively, in some respect, i. e. of such time of darkness, ignorance and persecution as then it was, that time should be no longer when Antichrist should continue to prevail, and the Saints to suffer; Thus it may relate to the forty two months afterward set for his reign, which cometh to an end at the seventh Angel his sounding.

The third part of the consolation, or confirmation, followeth, from verse. 8. to the end. Wherein, 1. there is a type, and 2. the exposition of it, verse ult. The type consisteth in a twofold direction given to John, and his obedience to both, verse 8, 9, 10. though at first, it is like he knew not what was intended. The type serveth both to illustrate, and confirm what was formerly said, and alludeth to that, Ezek. 2. ult. and 3.1, 2. where eating of the book, signifieth God's instructing the Prophet for the work of prophesying when He sent him out, and His confirming of him by that sign: The effect of his eating, is, sweet in his mouth, and bitter in his belly : to show, that communication of light from God, is in itself pleasant to Ministers; but, in respect of the difficulties that they meet with in their exercising of it, or in respect of the sad messages they carry, it is in its digestion sad and bitter to them, however they must carry it; and John neither scareth at it before, nor complaineth of it after he had eaten it.

4. ( Verse 10.) There is John's obedience: though it was told him it would be bitter, yet he took it, and ate it up, and found as it was told him in the event or effect of his eating, whereby he might be the more confirmed in the truth of what was typified by it. What is meant by John's eating of the book, is expressed to him in plain words, verse. ult. he went on st • l, not disputing, nor asking what it meaned till He show him who gave the command; Thou must (saith He) prophesy again : intimating by this speech, 1. That there had been prophesy. 2. That some intermission had interveened. 3. That it should be again revived. 4. That it should be spread again before Kings, Nations, Tongues, &c.

If it be questioned, whether John be to be looked on here as getting a new commission for himself only, or as being a type of God's raising the former decayed pure Preaching of the Gospel, and furnishing, or commissionating of Ministers for that end after that darkness should be past; for, we will see ( Chap. 11.) Ministers may live, and prophesy in their successors, when they are gone? Ans. I conceive both to be meaned, but the last principally; and John's eating, and commission that he getteth to proceed himself in this prophesy, to be but a type to represent the other, and a sign to strengthen him and others in the faith of it; that as truly as God setteth him on work again to prophesy, and maketh him eat an open book which before was sealed, So will He do in reference to that He hath promised in the former part of the Chapter, in bringing the Gospel again to light after Antichristian darkness. Reasons of this, are, 1. It is most agreeable to the scope of the Angels appearing, and this little book open in his hand, which is, to comfort particularly in reference to the strait the Church was then in. John had no other use of eating the book; for, his commission was clear before to write what he saw and heard, and all his visions afterward are what he saw without respect to this book, as if he had not eaten it. Neither was there any such intermission of John's prophesying, to say he must again prophesy, nor did he ever actually, first or last, prophesy before Kings, &c. But this being a main part of the prophesy, must certainly be of larger use as it is prophetical, than to stir John up to a particular duty. It must then be understood especially of the revealing of the Apostles Doctrine, which was to be for a long time almost buried, yet was it, even that same Doctrine, again by the Lord to be revealed, in which John was again to prophesy in his Doctrine, or when this Revelation, especially by events, should be made more plain, then it cometh again (as it were) to the world and spreadeth amongst Nations, Tongues and Kingdoms: and this agreeth also well with the event which followeth on the seventh trumpet, Chap. 11. and is in its scope a confirmation of what was said by the Angel in the Verse before; first, expressing it in a word, and confirming it by oath in the first seven Verses of the Chapter. 2. expressing it in a type, and confirming it by sign in the rest; which is well consistent with the former, seeing the Angels appearing with this book in his hand, and what followeth, do aim at the same scope.

This which was represented to John in type, we see through God's blessing in some measure fulfilled in our eyes, the Gospel is again revived, and the fulfilling and finishing of this mystery (which beginneth in the enlargement of the Gospel, and shall go on in calling in of the Jews, and end in perfecting the Bride, when she shall be made ready for the Bridegroom) is already begun; which proveth us to be under the seventh trumpet.

In this tenth Chapter we may observe from its scope in general, 1. Our Lord is tender of the consolation of His people, and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties; therefore is consolation laid down before hand in reference to this. 2. The Lord's people are often suspicious of Him in their affliction, and although it be most groundless, yet is He thought to have forgotten His promise, Psal. 77. and scarce will His word at sometimes get credit by them; therefore doth He swear here to put that suspicion out of their hearts, which needlessly He would not do; for this cause hath He also sworn His Covenant, Heb. 6. here Grace someway contendeth with our suspicions; therefore the Lord so condescendeth to our weakness, as to give us for our security that which one mutable creature useth to rest in from another, as the yondmost of what can be attained. 3. Our Lord Jesus is a most stately and glorious Person, and it is not the least part of this consolation that He is so; therefore this glorious description is begun with, to show that there is such a connection between Him and His people, that if He be glorious, they will be so, and He is glorious even then when the world seemeth most to slight Him. 4. The ignorance of the excellency of Christ, doth much increase His people's discouragements; therefore is this description laid down as the remedy thereof, showing also that the right uptaking of Christ in His excellency, and in respect of His Covenant-administration whereby His faithfulness appeareth to His people, is a main foundation by which the daily comfort of His people is sustained: if this were thoroughly believed and improven, there would not be such room to confusion and profanity in evil times. Obs. 5. Men ought reverently to speak and make mention of the Holy God: when this mighty Angel speaketh so of Him, verse. 6. what ought we to do? If we heard the holy Angels speak of Him, and to Him, we might be both instructed in our duty, and ashamed of our practice in reference to this, which is no little evidence of our Atheism. Obs. 6. Time certainly shall have an end; every purpose that the Lord hath concerning His Church shall be accomplished. This is here confirmed by this mighty Angels oath, and this end will be shortly; what therefore is bounded within time, is not much to be valued. Obs. 7. It is none of the least of the consolations that God's people have, that time speedily passeth away, and so, what ever is promised hasteth to be performed. This is the end why this is set down here: the men of time, who have but their portion in this life, and all their projects within time, will have a poor bargain when time shall be no more, and then the great consolation of the people of God is but beginning.

Concerning Prophesying.

THere is much spoken of prophesying in this Book, and of Prophets, Chap. 11. and Jezebel ( Chap. 2.) is reproved for taking to her the name of a Prophetess; and here the reviving of prophesy is spoken of in this Chapter: It may be inquired then, how these places are to be understood? and if prophesying may be now expected in the Church? or, if that gift hath now fully ceased? or, in what respect?

We may consider Prophesy or Prophets in a threefold consideration, 1. In respect of the matter that is brought forth: which is either, 1. some general truth not formerly revealed in the Word. Or, 2. some particular contrary to what is formerly revealed there either in Doctrine or practice. Of this kind might be the Israelites their borrowing of Jewels, Abraham his taking his son to sacrifice him, and many such practices which cannot be condemned, yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage. Or, 3. it is some particular neither formerly revealed, nor yet in itself contrary to the Word, but that which concerneth some particular event or personal duty allanerly.

2. We may consider it again as it holdeth forth an ordinary or extraordinary way how these things, or anything else, come to be known although the matter be a truth formerly revealed in the Word, such as the matter revealed to these Prophets, 1 Corinth. 14. which was to be tried by the Word.

3. It may be considered in respect of the proposing of what is revealed to others, to be a direction, or, to rule them in their practice, and that either by recording it as Scripture, as some of the Prophets of old did, or by taking on an office or authority, and by virtue of that to do it. Or otherwise, we may answer in these Assertions.

Assert. 1. There is now no gift of prophesy, either for the bringing forth of any truth not formerly delivered, nor any gift to warrand one in a particular simply condemned in the Word, as to take another's goods, life, station, &c. so as to be warranted merely by such a Revelation in things otherwise unlawful, as it is like prophetical men of old in some of their practices were, which to us are no precedent for our warrand; which appeareth, 1. Because now the Word is complete, furnished with truths, to make the man of God perfect for every good work, and that in respect of the last administration of the Covenant; there is therefore no access to the adding of any new matter. 2. Because if any other Gospel, or duty contrary to this Word which we have received, be preached, we are not to receive it, but to account him accursed that carrieth it, under whatsoever pretext he do it, if he were an Angel; and this leaveth no place for admitting, either of truths, or duties contrary to the Word, Gal. 1. 3. The commination added in the close of this Book ( Chap. 22.) confirmeth this, there being the same reason against adding unto, or detracting from the Scriptures in general, or any part of them, as there is in reference to this Book, all of them being of the same Authority, yet is it not without weight added to this as the close of all. 4. The gifts of prophesies, being now generally ceased (as afterward will be clear) and the Lord having thought good more mediately and solidly (as it is called a more sure word of prophesy, 2 Pet. 1.19.) to feed His Church, to wit, by His Word; and He having given now much more Scripture under the Gospel than under the Law, to supply the want of immediately inspired Prophets; and considering how rare the examples of God's calling for duties seemingly contrary to Moral commands, are, and what absurdities would follow, if now any such gift should be pretended unto in reference to such matter, We conceive it therefore safe and necessary to conclude, that there is now after Reformation no such gift of prophesy, or Prophets to be expected or admitted, who may add any new truth to the Word, or command any new duty contrary to it, by arrogating to themselves, or imposing something as duty on others which the Moral grounds of the Word do not allow of; and it is confirmed by this, that we are commanded to try the Spirits ; and even the Revelations of the extraordinary Prophets (1 Corinth. 14.) were to be tried and judged: which can be by no rule, but by the Word. It followeth therefore that no Revelation, containing anything contrary to the Word, is to be admitted or received as from the Spirit of the Lord.

Assert. 2. Yet is it not altogether to be denied, but that the Lord may in particulars of the last kind sometimes reveal himself to some by foretelling events before they come, such as the famine that Agabus foretold of, or Paul's imprisonment, were: of such the story of the Martyrs and Saints do sometime make mention; and particularly, Athanasius is often advertised of hazards, as is recorded, and in their verity cannot be denied: and of this sort there were many at the reviving of the light of the Gospel, who by foretelling of particular events were famous, as John Hus his foretelling within an hundredth years after him to follow the outbreaking of Reformation; such, it is like, was Hieronymus Savonarola, who was burnt by the Pope, not, as was pretended, for foretelling of events, as they imputed to him, by unlawful means, but for faithful reproving of his faults, as he is described by Philip de Cumius and other Authors: of such many were in this Land, as Master Wishart, Master Knox, Master Welch, Master Davidson, &c. And this cannot be said altogether to be made void: for, although God hath now closed the Canon of the Scripture, yet that He should be restrained in His freedom, from manifesting of Himself thus, there is no convincing ground to bear it out, especially when experience hath often proven the contrary in the most holy men. Yet, 1. this is not habitual or ordinary to any, but is singular at some few times and in some few cases. 2. Every persuasion of mind before the event come, and answerableness in it when it cometh, will not be sufficient to make it pass for a prophetical foreknowledge, more than when in dreams it may often so fall out. 3. This will not denominate one to be a Prophet, although in some singular events, God maketh this use of him. Nor, 4. can such predictions warrand any to do a thing as a duty, which otherwise would not be warrantable unto them. 5. There is difference to be put betwixt the simple foretelling of an event, which may be of God, and a conclusion which may be drawn therefrom; this may be of ourselves, as we may see in the predictions of these ( Act. 21.) who foretold Paul's Imprisonment at Jerusalem, yet was not that to divert him from his going there, as many collected; that therefore was not from God, as Paul's pressure in the spirit to go notwithstanding, doth clear; every such prediction therefore cannot be made a rule of duty, seeing the Lord may have other good ends of trial, advertisement and confirmation in it. And we will not find that any have made use of such particular revelations, as from them to press a duty upon others, that would not otherwise be warrantable, although when it concurreth with other grounds, it may have its weight for swaying in lawful things.

Assert. 3. Prophesy taken for an immediate revealing of Gospel Truths and mysteries, such as that, 1 Cor. 14. and what was frequent in the Apostolic times, is now ceased; and there is neither such a gift, nor such an office. 1. There is not such a gift; for, it is not common to all that are renewed, it was not so in the Apostles days, there were diversities of gifts, and this gift is distinguished from saving grace, 1 Cor. 12, and 14, &c. neither is that particular gift of Prophesy continued; for, there is no other gift continued, as these of healing, tongues, and interpretations, whereby men may come in an immediate way to the exercise of these: And, 2. experience showeth, that that hath ceased, and God calleth men to the use of ordinary means for the attaining of the knowledge of His will; and there being now no such gift that will abide trial, there is therefore no such office to be pleaded for, that followed upon that; yet even these Prophets in the matter prophesied by them, were to be tried by the Word and judged; and in the gift, if it were a revelation indeed, 1 Cor. 14. Now there being none such who can abide that proof, we are not (at least) without that to acknowledge such a gift, or such an office.

Assert. 4. Yet if we take prophesy for the understanding of God's mind, and for attaining to be well acquainted with the mysteries of God, by a mediate way; yea, and that beyond the applied means, or to have a gift and capacity for discerning of these things with little pains, and that beyond what some others can attain unto by any labor, we conceive that in this sense Prophesy and Prophets may be said to be continued in the Church; and such God raised up in the time of Reformation, men singularily gifted with a Prophetical spirit in this sense, which may be the fulfilling of this prophesied of in this Chapter.

Assert. 5. No gift of Prophesy now can warrand one authoritatively to set down his light, although it be truth as Canonic Scripture, or as of equal authority from itself with the Writings of Moses, &c. and other Scriptures, That in the first Assertion was casten, though one by his gift may reason from, or genuinly open these Scriptures by writ, as by word.

Assert. 6. No gift can warrant one to take on him the office of an authoritative Preacher, even though in some particulars God's mind extraordinarily should be revealed to him; for, it is not the gift that giveth the authority of an office, but God's authoritative mission; otherwise a woman (as Philip's daughters) might be an Officer in the Church, and have public access to preach and teach, which yet the New Testament admitteth not, even when it speaketh of this gift of Prophesy, 1 Cor. 14. and ordereth the practice of extraordinary Prophets; there, this inhibition is inserted, and elsewhere; yea even in these primitive times there was a trial of the spirits and gifts by the Prophets, before any was to be accounted such: beside, one may have a particular event revealed to him, who yet may be more unacquainted with the mystery of the Gospel than others, who by God's blessing have attained to knowledge in an ordinary way; and if it cannot warrand an office to such, neither will it do in this case: there is now therefore no Prophet by an immediate Call.

Assert. 7. Yet we say, that as God by gifts may furnish some in a more than ordinary way; so may He, and useth He to thrust them out in a mixed way to the exercise of these for the edification of His Church, and make the seal of His Call extraordinarily ratify His sending of them, that is, as He may furnish men partly by means, and especially by His blessing extraordinarily accompanying them, so may He send them out partly in a mediate way by men's opening of the door, partly by His more than ordinary thrusting of them out, making up so what was defective in the mediate Call by some extraordinary concurrences of impulse and gifts within, of circumstances of providence without, and of efficacy upon, and acception of it amongst others, whereby it cometh to be ratified. This the Lord fulfilled at the entry of the Reformation, raising up men comparatively extraordinarily furnished and commissionated for His work, yet still Ministers of the same Gospel, and walking according to the common rule with others in their ministerial charge. This is not ordinarily to be imitated, but where the like cases, call, and circumstances concur; and thus the Lord in old stirred up men at times of Reformation to take on them the furtherance of His work, who yet were not properly extraordinary Prophets or Officers, or Levites, nor ordinarily called Magistrates, as Nehemiah, Ezra, and others, who did both differ from Haggai, Zechariah, and such who were properly Prophets, on the one hand; and from Joshua, Zerubbabel, and such who were ordinary and properly Priests and Magistrates on the other; which yet in ordinary and settled conditions was not done.

Concerning a Minister his particular Message to a particular Auditory, and if it may be again and again insisted-on and repeated?

BEsides what is already said, there are two things in this Chapter which we may consider a little further. And, 1. from verse. 4. we may see there is no less Spiritual wisdom and dependence on Christ called-for in the venting of light and in bringing forth of what we know, than there is diligence required in searching of God's mind that we may know; and it is not warrand enough for Ministers to communicate that to the Church at all times which they know, because it is the Truth of God. For, John knew that these seven thunders were such, but there is a more special warrand to be looked unto. We mean not that there should be some extraordinary thing here: but as from John's call, in general, we may gather the necessity of a call to the Ministry; so from his being commanded to write this and not that which was also revealed to him, we gather proportionably, that Ministers ought to try what in such and such a particular case is called-for to be communicated unto people as God's message at such a time to them, seeing everything which he knoweth cannot be delivered at once; something therefore is to be chosen, and that upon such consideration as may be sufficient for his peace who conscientiously aimeth to follow God's mind: in reference to which, we may adventure to propose these generals, 1. That men would not look for any extraordinary impulse in swaying of them to the choice of Texts or Doctrines, it will be safest to walk by reasons that will abide the trial, especially where that which the impulse driveth at, doth not appear upon rational grounds to be so edifying indeed, where any extraordinary offer of a Text and solid reason from the conveniency of that matter concur, in that case it is not to be neglected; yet now seeing God hath not left men to an immediate way of attaining to the knowledge of the Gospel preached, but doth require of them the use of mediate and ordinary means, so also are men both in reference to their calling in general and to particular messages, to collect His mind more from solid sanctified reason than from a mere internal impulse, left thereby God be tempted, and Satan get occasion to insinuate himself too much in our choice, or at least to confuse us by proposing one thing after another, that so he may indispose for all; reason therefore would fix the determination, and and even sometimes against the apprehended inclination, and once being fixed, would not easily or rashly be altered, lest thereby one be brought to question one place after another, and so fall into confusion, and anxiously consume the time in choosing of a Text which might other ways be more profitably employed.

2. Although God be not tied to any immediate or extraordinary pointing out of such a particular subject or condition of souls, yet is He not to be slighted, but humbly to be depended upon, and seriously to be prayed unto for guidance and signifying of His mind in that, either by some inward leading of the mind to that which may be profitable, or by enabling of us singly to discern and conclude from rational grounds what may he called-for by Him, that so His pointing at someone thing beside another, either by inward stirring, or outward circumstances, be not despised, but at least brought to trial if it be found fit; and we are sure if it be of God, the more it be tried, it will be found to be the more suitable.

3. In this trial, not only the matter is to be considered as it is truth, but also if it be edifying and profitable as lying near the great end of the Gospel, to wit, the engaging of souls to Christ, and conforming of them to Him, Christ being the end of the Law, and the foundation which the wise Master-builder layeth and buildeth upon among a people, 1 Cor. 3. and all builders are to take heed not simply only how they build, but how they build thereupon, ibid. verse. 10. left they build hay and stubble thereon instead of gold; and all truths, that, considered in themselves, are more remote, are to be squared by, and lavelled so as may further this. 2. If it be pertinent to the present Hearers and their present case, either for convincing, comforting, or instructing, &c. as we would conceive Christ would do, if He were writing from Heaven to such a people as he did once, Chap. 2. and 3. and to the seven Churches. 3. In this choice, even the temper and disposition of the people is to be considered, and so what may most edify these who are so qualified, in which a Minister is neither to seek to be pleasing unto them, nor yet needlessly to irritate, but so to lavell at edification as he may most probably gain the end on such; for, as in bodily diseases, Medicines are not to be given alike to all persons for the same diseases, but respect is to be had to several constitutions, and accordingly applications more strong or more gentle are to be prepared; so here, some are more sharply to be dealt with, and contrarily: order also is to be observed where several things are necessary what to begin at, and how to proceed and prepare them so as they may be received and admitted; for, as the most healthful Potion cannot profit the Patient except he receive it, and it be so prepared as he may not utterly nauseat and loath it; so is there often no less dexterity called-for in the managing and ordering of a fit matter, &c. and in the choosing of an apposit mids and gaining manner, that what is useful for reproof, conviction, &c. may without prejudice from the way of propounding it, be accepted and digested, than there is faithfulness necessary in aiming at that scope.

4. In all this, there is much need of singlnesse, that the conscience may have a testimony of its aiming allanerly at edification, when it is searching to discern what is mainly calledfor; neither will it be unuseful to observe what Doctrines occur, to which of them a door is opened, making the enlargement thereof the more easy, which of them have the most pertinent uses natively flowing from them; This is a main rule to be observed in the making choice of Doctrines, and in choosing upon these and the like grounds the conscience may have quietness; for although they be not sufficient to sway one simply to the choosing of any matter, yet where the question is betwixt things equally pertinent and profitable, at least where the difference is not so easily discernible, they may have weight comparatively to sway to one more than to another: and although, especially where there is occasion, Ministers ought deliberately to choose their purpose, and know it is truth even from the place they are to speak of before they go to public, that they may in Faith assert that to be the meaning of the Spirit, and with the greater boldness go to speak when they are clear of their warrand; yet we conceive, that Ministers would not peremptorily limit their message to what matter or expressions the Lord shall furnish them with in their private study, so as to repel every motion that may be suggested to them in the time of delivery: in this indeed men had need to be sober, and to fear, lest in hunting after other Doctrines, or by their negligence or presumption needlessly they tempt God by slighting the ordinary means when they may use them, much less would they accept of every motion of every matter, as coming from God to them to be brought forth at such a time; for, if these motions be dangerous, and not always safe in private, as was formerly hinted, • uch more have they need to be adverted to in public before one forbear the following of some digested purpose to insist on some other thing but presently occurring, yet where some outward providence changeth the case from what it was in the speakers apprehension before his coming to public, or where the matter suggested is pertinent both to the place of Scripture and pressing of the same purpose which the Preacher aimeth at, so as if it had offered in private, he would have embraced it before some things he had thought of, and the matter being such that he is not altogether unacquainted with, but hath clearness in the thing which is now presented before him; if also it hath with it some convincing proof and weighty expression of the thing which is in itself profitable; we conceive that that is not altogether to be slighted and neglected, but may warrantably and in faith be yielded unto, and embraced, as if it had been formerly thought upon, especially when the Lord hath been sought in private, and diligence hath been used; yet it hath there been a restraint as to the Lord's furnishing of some apposit message till then there can no reason be given why the Lord may not suspend the answering of these prayers till the speaker come to public and then do it; and except this were, Ministers should never go to public how ever necessary their Call were, till first they had satisfaction about their particular message in private, which were too great a limiting of God, and unbecoming that dependence which His Ministers ought to have on Him, which daily experience doth prove not to be in vain; and seeing the message must come from the Lord, is it not alike as to the thing itself, whether He give it in private or in public? neither can this he called a leaning to immediate and extraordinary inspirations, because by this, there is neither any new Doctrine approven, nor any new way of attaining the knowledge of the Lord's mind commended, but only this, that Truths mediately revealed in the Word, and upon the matter known to the Preacher with the grounds and the reasons thereof, may be sometimes brought into the mind of the Preacher in public, which he did not think of in private, yet when presented to him they are in themselves as clear to him to be the truth, and able to bide the trial of the Word, and also fit and apposit for his present purpose as much, and it may be, more than what he had thought of in private; and can he be denied freedom now to choose to insist on these which he would have accounted a favor to have had presented to him in his secret Chamber? Sometimes also the Lord will think mere, that the Minister prosecute some point in its application beyond what he purposed in his private thoughts, and will put in edge upon him and give him liberty in the delivery thereof beyond ordinary, and furnish him with expressions suitable for the following thereof, and shall he straiten his own liberty which all Ministers are to pray for, and shun the pressing of that which is profitable upon his Hearers, even when he is fitted for it, because that was not presented to him in private? It cannot give him peace to despise that motion, when the judgment is convinced of the soundness and edifyingnesse thereof: for, in such things as are most profitable to people, and which therefore the spirit doth suggest, there is to the intelligent Minister an unquestionablenesse; and the question is not here, whether such a thing be truth or not; for we suppose that it is obvious, and if it be not so, there is then good ground to lay it by till in a due way it may be tried (for it is not like that at such a time the holy Ghost will propound matter, which is debatable, to be the subject of a Ministers present message for the edifying of people;) but the question is, whether the bringing forth of this truth now presented, the reproving of this sin, the pressing of this duty, &c. be pertinent and may not more usefully be brought forth at this time than suppressed? we conceive there can be no such difficulty here in this, but the decision thereof may be easy. Sometimes also a matter studied, may in the Lord's wisdom be forgotten, and some other profitable matter offered in the room thereof, by which He sometimes necessitateth the insisting on this which may be by His blessing more useful than the other; It is recorded of Augustine by Poss. in his life, that being extraordinarily cutted short in his memory from his intended purpose, he was led abruptly and with vehemency to insist against the Manichean Error contrary to his purpose, and that palpably both to his own observation and to the observation of others, which made him thereafter at dinner express his confidence, that the Lord would evidence some design of His in that particular, which accordingly came to pass; for, a Manichean, beside Augustine's knowledge, being a Hearer, within some few days openly disclaimed that Error, and acknowledged that disgression by the Lord's blessing to have been • he mean of his conversion. And many such cases there are wherein the Lord may signify His mind of a message to a Minister at the instant of speaking, which ought not to be despised by him.

5. There is much help in this debate, when a Minister who hath ordinarily the same hearers and no extraordinary occasion intervening, doth settle on an ordinary, either in respect of purposes to be gathered from diverse Scriptures, or of one portion of Scripture continuedly together; in which case the general at first is to be chosen according to the former grounds, which also will warrand in the following thereof, although no such explicit debate be about every part; and this is neither unuseful to the Minister or People, because in Scripture, and Epistles, the Doctrines that suit Persons and Churches, are wisely and compendiously often compacted together; and the following of the method of the holy Ghost, and the dependence that one thing hath upon another, doth both contribute much for the bringing forth of His mind in the Word, when it is followed in the order proposed by Him without diversion and interruption, and also maketh it more weighty to the hearers, and more native, and to be digested with the less prejudice, when they see such doctrines and purposes so linked together by the holy Ghost, and obvious without any immediate choice of the Minister himself, whereas often people are ready with more prejudice to look on particular Texts made choice of by the Minister, as having more of men in it than in the former way; and certainly the holy Ghosts putting of purposes together, sometimes in one method, sometimes in another, is not to be despised, although Christian prudence would choose what matter and method doth more suit the case of such a people than another, and accordingly to fix on the Scripture that is most agreeable to that. It seemeth also that among the Jews, order in reading and expounding of the Law was observed, and we see it for the most part ordinarily followed by the Ancients in their Sermons; yet, in this way every Verse or every Doctrine is not to be equally insisted on or prosecuted in the Application, but these are to be chosen which make most for the edifying of the present hearers, seeing now it is to these we preach and not to the Romans or Galatians, &c. and therefore are especially to insist on these truths, duties, sins, &c. which concern most the present case; thus one may insist on some things that are less touched in these Epistles, they being more necessary now, and pass more shortly these questions that are most insisted on in these Epistles, because now not so edifying; and in so doing, the intent of the holy Ghost may be nearest attained, because it was upon that account of edification that Paul insisted much on some things because then their case required it, when he did more shortly pass over other things: in this also a Minister may have some respect to his own gift, as its most fitted for explaining of difficulties, instructing in positive truths and cases, convincing, wakening, or comforting, &c. and so one may more ordinarily follow one strain which would not be so pertinent to another, as it seemeth there hath been a difference in this respect between the sons of thunder and the son of consolation.

Further by occasion of this Angel's saying to John, thou must prophesy again, &c. It may be inquired if preaching over and over the same matter be allowable and useful? For answer we say, 1. That the end of preaching being edification, we conceive it is not unsuitable often to insist in the same things, even though they be known and understood by the hearers; because the end of preaching is not only to inform the judgment, and always to bring some new increase to that, but to further conversion by the espousing of hearts to Christ, and holiness, by pressing the practicing of known duties, and eschewing of known sins; and this being certain, that many who know the Doctrine of Faith and Holiness also, are yet defective in their practice, There is need therefore both in invitations, exhortations, expostulations, reproofs, &c. often to come over the same thing, especially where the Truths are material and concerning in their use, and the duties are slighted, or the sins followed in the place. In that case it ought neither to be grievous to the Minister to insist on the same things, as the Apostle speaketh, Philip. 3. nor yet be stumbled at by the people, although it will require deniednesse in both; yea, sometimes it may be more difficult for a Minister to get over his own inclination that aimeth to carry some new thing, and not again to carry the same message, which may both relish now less to himself and to the hearers than formerly it did, yet ought he not to think it grievous if it be safe for them. This we see the Prophets of old did with their hearers, using the Word as an hammer (as it is called by Jeremiah, 23.29.) by doubling strokes to bear that in, which at first took no impression: This way also the Lord followeth in the Gospel; How often presseth He the necessity of Repentance, the difficulty of enterring to Heaven, what concerneth the abounding and hazard of hypocrisy, the necessity of His own suffering, of self-denial and bearing the Cross and other Truths, in themselves needful, and to the present hearers useful? This is also used by the Apostles, who in their Preaching and Writing, insist again and again in the same things: and although often hearers itch after some new thing, yet are Ministers not to feed that humor. Chrysostom hath a notable expostulation with his hearers to this purpose on the 2 Thess. Chap. 2. hom. 3. saith he, some hearers say, why should we come to Church, to hear the same things over and over ? to these he saith, Are ye not ready to go to Theatres to hear the same things, to the running of horses to see the same things? &c. doth not (saith he) the same Sun rise again, and its light is not the worse? do we not use the same food for our bodies, and they are not the less wholesome? Or, if ye have often heard them, ought ye not then to profit by them, and the better to know them? Others again (saith he) when inquired in anything, were ready to reply, we heard it but once : whereby he would bear out the necessity of repeating the same things, and the inexcusablnesse of a people that yet could neither endore it, nor profit without it. 2. We say, Ministers would do this, so as it may neither foster their own laziness nor become trivial and less savoury to the hearers, but in respect of his own liveliness and the weightiness of the manner of his proposing it, and in respect of these expressions and manner of following it, it would be so convoyed as being indeed a new Sermon, though an old matter: hence we set, that in the same matter our Lord Jesus multiplieth parables, and sometimes one way and sometimes another way presseth the same thing, as we see by the parable of the sower, Matth. 13. of the laborers, who were in their opinion first, yet made last, Chap. 20. of the marriage supper, and wedding garment, Matth. 22. of the foolish Virgins, Matth. 25. and many other ways. Paul also, Philip. 3. prefaceth to this, and giveth the reason of it, thereby to remove tastinesse and itching from the hearers, or any prejudice against his practice which might mar the weight or fruit of the thing which he is to insist on; which practices, no question, may be laudably followed by Ministers both in the matter and manner; and Truths so preached ought to be received by the hearers as healthful to them to feed upon the second or third time, as if they had never formerly heard them; yea, thereby they ought to gather the necessity of their use-making of these Doctrines, Reproofs, &c. more now than if once only they had heard them, lest they constrain the proposing of them again unto them, and draw on more guilt by not making use of them now again and again repeated and pressed, than if they had heard them but once.

LECTURE I.

CHAP. XI.

Vers. 1.

ANd there was given me a reed like unto a rod, and the Angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

2.

But the court which is without the temple leave out, and measure it not: for it is given unto the Gentiles, and the holy city shall they tread underfoot forty and two months.

T He Lord hath discovered the first part of the consolation against the two first woes, to wit, a comfortable outgate which the Church should have from under them, and a reviving again of the Gospel after that: a type and confirmation whereof, was John's eating of the little book; but seeing this is suspended until the sounding of the seventh trumpet, and it might be a doubt, what became of the Church till then, or if there were any during the time of Antichrists prevailing, In this Chapter to Verse 15. the estate of the Church in reference to that time, is particularly described: wherein is shown, that even then there should be a Church provided for by God, and that there should be Prophets and Preachers of the Gospel, although both Pastors and People should be few and in a low estate outwardly.

That this doth relate unto the condition of the Church under Antichrist, and belongeth to that time as contemporary with the fifth and sixth trumpets, will appear. 1. This belongeth to the state of the Church immediately preceeding the last woe, or seventh trumpet, by which Antichrists fall beginneth; and it doth describe the estate of the Church for the forty two months immediately before his fall: and therefore must necessarily contemporate with his dominion and height, which doth immediately also for the same space of time precede the seventh trumpet. 2. This part of the Prophesy holdeth forth that trial of the Church, when her Prophets prophesy in sackcloth, and have war with the beast: which trial endeth with the beasts prevailing over them, and their rising again and being taken up to heaven; but that trial, in the continuace of it, a thousand two hundred and threescore days, is the same with the beasts dominion, Chap. 13. and closeth with his begun fall: and therefore must belong to the same time. 3. These times of forty two months, one thousand two hundred threescore days, time, times, and half a time, &c. five times mentioned, Chap. 11, 12. and 13. being all of equal extent, must be understood to be contemporary one with another; for, that successively they should follow one another, cannot be thought, beside the agreeableness of the same matter and state of the Church under all of them, and the common beginning and rise which all of them have: but it is certain, that forty two months ( Chap. 11.) relate to the Antichristian tyranny: therefore we must understand this giving of the outer Court to the Gentiles, and this prophesying for the like time, verse. 2. and 3. of the same also. 4. The measuring of the Temple and treading of the outer Court, do contemporate and belong to the same time; for, when the Temple is to be measured, the outer Court is cast out, & contra, the outer Court is left out, when the Temple is measured: and therefore seeing the leaving out of the outer Court belongeth to the time of Antichrist, That part of the measuring of the Temple must contemporate with it also: for, the describing of the Church, by comparing it to the Temple and to the outer Court, is not to distinguish the visible Church in respect of time successively; but to distinguish some in it at the same time from others, that should be really differenced before God, as the Temple and outer Court used to be in respect of the ceremonial differences that were between these two; Beside, the scope formerly laid down, and other circumstances of the exposition being well considered, it will be found that the intention of the spirit is not to delineat the Christian Church from its beginning, but from this time of Antichrists rise, that contemporateth with the Prophets their prophesying in sackcloth.

The state of the Church then is two ways set down, First, More generally in respect of the condition of the Church herself, verse. 1, 2. Secondly, More particularly in respect of her Prophets, unto verse. 14. That by putting these two together, it may be seen what posture she was to be in. Both these descriptions are set down with allusion to phrases in the Old Testament. The state of the Church in respect of herself, during that time, is again two ways set out, 1. With reference to the true worshippers, verse. 1. 2. With reference to false and hypocritical corrupted worshippers, verse. 2. That we may understand it, there is a threefold allusion in the words. The first, is to the description of the material Temple, where there were (as we may gather from 2 Chron. 4.9. and what goeth before) three several courts, the one called the most holy, into which the high Priest, only once a year entered. The second without that, was called the court of Priests. The third is called the great court, or court of the people, which was without all, and next to the city: unto this court the multitude of professing worshippers had access at their solemn times: and this allusion holdeth forth, that as the inner court, being compared with the outer, was small: and as many had access to this, which were not admitted to the former; so, during this time, the number of true worshippers shall be few, though the multitude of nominal Professors shall be great, because the Lord will set apart some few to himself, and disown the rest, even as if under the Old Testament he had appointed the outer court to be divided from the inner, the greater part had been rejected, but the better part reserved; so shall it be in the Gospel-church at that time, some few like the Temple shall be ordered and set aside for himself, and the visible body of Professors left out without any such special care: which leaving, or casting out, we conceive to be the same, as not to be sealed, and so taken notice of by God, Chap. 7. And this measuring will be sound to belong to the same persons who are sealed.

The second allusion of measuring respecteth that vision, Ezek. 40.41, &c. And it may signify, 1. the Lord's putting a difference amongst Professors of that time; and that profession will not be sufficient to make men pass, but they must be tried and put to the touchstone; and that the Lord will do so. 2. It holdeth out the Lord's setting apart of some for himself in opposition to others who are neglected; thus the land was to be measured, Ezek. 47.18. and for this cause Israel is often called the rod of God's inheritance, Psal. 74. 2. Ier. 10.16, &c. as measured by to him, in opposition to all other Nations. 3. It signifieth a care and special oversight of the Lord's in reference to these in the Temple beside others, as if he were building and preparing a house for them, even like a little Sanctuary to rest in during that time. Thus, measuring of the Temple here is opposed to the casting out of the outer court to the Gentiles, which is not to be measured, or so taken notice of by the Lord; and this agreeth with that, Chap. 12.14. of providing a place for the woman ( i.e. the Church) during the same time. And lastly, this measuring of the Temple, is opposed to the opening of it, Chap. 15. And opening of it there being to be understood of an enlarged estate of the Church, and bringing of the Gospel to open light, This here must signify a secret retired state of the Church wanting that splendor and visibility of Ordinances which it had before this time, and which after the seven trumpets sounding it was to have.

A third allusion is unto Daniel's prophesying of Antiochus his making desolate of the material Temple, Dan. 7.13. and so the meaning will be, That as the Church of the Jews and their Sanctuary was tread upon, during such a time under Antiochus ; so shall the visible face of the Church be abused and overrun by Antichrists followers during his tyranny over the same. Yet still will the Lord preserve a remnant as in that former case.

Vers. 1. Now it will be easier more particularly to clear the words: Wherein there is, 1. Something done. 2. Something said. And there was given unto me a reed like unto a rod. A reed is used in measuring, either to find out the quantity of a thing, or the regularity of a thing, or for the dividing and setting apart of it. It is given to John, not only to signify the smallness of that number which should be set apart for God, (for as numbering importeth fewness, so measuring doth smallness) and the regularnesse of their worship beside all the rest of the world; but to show, that the Church during this time was not to be reckoned by the multitude, but that the rule behooved to be applied for discerning of it, and these who were furnished by a measuring reed should find it out and none other. That which is said, may be taken up in these three, 1. What he should measure. 2. What he should not measure. 3. Why? His direction what to do, is, Rise, and measure the Temple of God, and the altar, and them that worship therein. The Temple here, is that which we called the Court of Priests, where the altar stood; it is opposed to the outer Court in the following Verse. These that worship therein, point out true worshippers, who rest not in the outer Court with the multitude (to whom they are opposed, verse. 2.) but like Priests to God they worship him in the Temple where the altar is, signifying the continuance of the prescribed worship in opposition to the will-worship of others, particularly their continuing to make use of Christ's sacrifice, which is signified by the altar which the multitude did not inquire for. These are to be set apart (after they are tried and found) for God Himself. The second part of the direction, is, what should not be measured, and that is the Court without the Temple, leave or cast it out, and measure it not, saith He: by which is understood the visible face of the Christian Church, which in respect of external Professors is like unto the outer Court, during the Jewish service. This not measuring of it, implieth a slighting and misregarding of it, and not setting it apart as the former, as the following words do clear. 3. The reason of this, is, for it is given to the Gentiles, and the holy city shall they tread underfoot forty and two months. Where, 1. the state of the outer Court is set down to be given to the Gentiles. 2. The height and continuance of their tyranny is expressed, the holy city shall they tread underfoot forty and two months. By the Law, Gentiles were inhibited the congregation and assembly of the people in this outer Court; so this giving to the Gentiles, must suppose a profaning of the visible Church, and corrupting and mixing of public Ordinances and Worship, even as admission of Gentiles to the outer court would have been under the Law; for which Paul was complained of, Acts 21. By Gentiles is to be understood not properly Pagans, for they are not capable to possess the visible Church, and to partake its name: for, it continueth to be the outer Court, even while it is given to them, and is tread on by them. Beside (as was hinted) the time of their treading of it, will fall under the time of Antichrists sitting in the Temple of God, and therefore it must be understood of his vassals and followers. They are called Gentiles in this respect, that although they seem to bear the name of Christians, and so did not destroy, but possess the outer Court, and retain the name of the Christian Church; yet in respect of their defection from the purity of the Gospel, and of the superstitious and idolatrous worship propagated by them, they are rather to be accounted Gentiles than Christians; in which respect, their head Antichrist ( Chap. 13.) is said to have a name of blasphemy, even as the Pagan heads had which went before him. This is further explained in the following expression, the holy city shall they tread underfoot forty and two months. What he called the outer Court formerly, here he calleth the holy City, to wit, the visible Christian Church, whereof Jerusalem (called the holy City for the Ordinances of God in it) was a type. They shall tread upon it, that is, shall possess it, brook the name of it, pollute it, marring the beauty of it, and that with an high hand, as the Temple was polluted during Antiochus his tyranny.

3. What is meaned by the time, forty and two months, is not so easy to determine: we think in all this there is an allusion to Dan. 7.24, 25, &c. where Antiochus his trampling Jerusalem, was limited to a time, to wit, one year; times, to wit, two years; and the dividing of a time, to wit, half of a year, or some odd time more than three years: which holdeth forth in general, that as Antiochus got great power over the Jews and their Temple, so Antichrist shall get great power over the Church. 2. That as the people of God, His Ordinances and Service were brought very low by him (who may well be Antichrists type) so shall the Church be by Antichrist. 3. That as that cruelty was limited and bounded for years; yea, for days, so shall Antichrists be, who in many things is described from Antiochus for that end, as changing times, having a mouth speaking blasphemous things, &c. And that there is an allusion to this time of Daniel in all these times, Chap. 11.2, 3. 12.6. and 13.5. it appeareth by Chap. 12.14. where, what was spoken ( verse. 6.) of the woman's flying, by days, he expresseth thereafter in Daniel's words, time, times, and half a time, &c. all coming to one sum. So that as Antiochus for so long, till the time set of God expired, trod on Jerusalem, Temple and Ordinances, so shall Antichrist during his appointed time: with this difference, the inner Court is reserved from Antichrist; though he cometh very near it, yet he wasteth not all: even as in Iezebels persecution (which probably was three years and an half) there were seven thousand reserved. The reasons moving us to expound times throughout this prophesy by a general indefinite time, rather than particularly to determine, are, not because they are not determined by God, for that is meaned certainly; But, 1. because He hath reserved the discovery of times and opportunities especially in His own power, Acts 1.6. neither think we it edifying so much to insist in these. 2. Because there are so many difficulties in applying them particularly; for, it is not certain how many days ought to be assigned to every month, if to all thirty, after the Grecian account, or to some thirty one, after the Julian account, which goeth to make up the year to us: yet that doubt is helped here by the alteration of months into days, &c. 3. Because Historians differ in their setting down of events and matters of fact, some ascribing them to one year, some to another, whereby application particularly must be exceeding various, as men choose what history to follow or whose reckoning to lay weight on. 4. In taking times definitly, it will be very hard to agree men with themselves, as, whether to take them all literally and properly, or all prophetically and improperly: For, the thousand years in the 20. Chap. is by the most part taken literally. Again, 1260. days is expounded for so many years; and why it should be understood properly in one place and prophetically in another, is hard to give the reason, especially considering that these places, Numb. 14. and Dan. 9. and Ezek. 4. whereon this opinion of days for years is built, seem not sufficient to bear it; for, these places are particularly expounded by the Lord to signify so many years, and so to be understood, and so cannot be a precedent except in such cases, where by circumstances we may evince the same to be intended in that particular application: yea, by this opinion, it will be hard for a man to reconcile his thoughts, as, compare this time of Antichrists reign with that of the devils restraint, Chap. 20. it is hard to say the devil is restrained when Antichrist his special Minister and Mahomet prevaileth, and he in them reigneth, yet there cannot be so many years as to allow strictly to each of these so long a time by particular application, except they fall in one time together; for, it would take 2260. years successively. If it be alleged from the common rule, that whole, complete, and even numbers in reckonings of this and other prophesies, as ten days or times, two hundred thousand thousand horsemen, Chap. 9. and the like, are to be taken indefinitely, but not so of broken numbers as 1260. days, three days and an half, &c. Ans. 1. What reason can be given from the Scripture to prove the one is definite and not the other, 1260. more than ten days. 2. All odd times may be resolved in some whole, odd years in whole months, or in days or so many hours. 3. Why rather are forty two months here to be understood prophetically than five before, Chap. 9? and why not five there, as seven, Ezek. 39? 4. Even many odd numbers are indefinite in other things, as seven thousand men were killed, verse. 13. a thousand six hundred furlongs, Chap. 14. yea, of broken times, Chap. 8. half an hour, and 144000. that were sealed, are odd; even these who make the rule take sometimes unbroken times definitly, as that of the thousand years, Chap. 20. And can there be a solid application of three days and an half, in which the witnesses are dead, to any definite time, more than to show a short time in comparison of their prophesying? yet, that all is determinatly known to God, is not to be disputed: yea, why the number of days more than the number of horsemen, armies, spirits, &c. so frequently mentioned in particular numbers in this Book, should be definitly taken, will not easily appear? Beside, if all these numbers were definitly to be taken for so many years, then supposing the beginning of them to be known (which seemeth possible, other ways the particular determination of the time would be for no end) it would follow that men might know to a year, month or day, the continuing of Antichrists reign and the performing of other great effects mentioned in this prophesy, which yet seemeth not usual to the Lord in such prophesies, who even in this respect hath reserved times in His own Power, as was said. If anything were objected from the Lord's determining seventy years for the captivity by Jeremiah, and such like. Ans. That is in a particular, and was rather to dash the presumptuous expectation of a sudden delivery, and therefore was particularly and plainly revealed for that end. All which maketh us account it most safe to hold in the indefinite which is certain, and to gather the definite time rather from other grounds laid down in this prophesy, especially compared with the event and numbers here mentioned, than to settle upon them alone. And therefore because this number (which is so often repeated here in so various terms) is not altogether to be slighted, we shall show what seemeth most probable to us on the matter afterwards.

Only, if any ask, why forty and two months or three years and an half is pitched on rather than any other time, for all these troubles of the Church, the Prophets prophesying, Antichrists reign? &c. Answ. That time is pitched on with respect to former trials of the Church, and includeth this consolation, That as God limited such and such enemies, and closed such troubles, so will he do this. Antichrist is compared with Antiochus, the Churches hiding to Elias fleeing while seven thousand were hid, See I am. 5.17. The Prophets prophesying alludeth to Christ's performing His Ministry for three years and an half, His suffering and rising the third day; so it is with them, their suffering shall have an happy outgate also.

From which allusions we may gather, 1. That the Church during Antichrist shall be in a very mean outward condition. 2. That yet there shall be some pure Professors reserved by God. 3. That there should be a great multitude professing the name of Christians and claiming the title of the visible Church, yet exceeding gross and superstitious in their worship. Lastly, That for all their confident asserting themselves to be the only true Church, yet even then should they indeed be disclaimed by God, and as the outer court, being possessed by Gentiles could not ground an interest in Him, so neither should an external profession and pretension to the visible Church be a ground of any real interest in Christ to these pretended Christians.

LECTURE II.

Vers. 3.

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days clothed in sackcloth.

4.

These are the two olive trees, and the two candlesticks standing before the God of the earth.

5.

And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.

6.

These have power to shut heaven, that it rain not in the days of their prophesy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

THe second part of the description of the Church followeth. John describeth the state of the Church at this time from her Ministers; and this is set down in three steps with the several circumstances. First, Their prophesying, till verse 7. Secondly, Their death and killing, till verse. 11. Thirdly, Their restoring, from verse. 11. And as it is not to be supposed, that these same were the witnesses that were raised, but others in their spirit and power (as is said of John Baptist, Mal. 4. with Luk. 1.17.) preaching the same truth, and pursuing that same Antichrist; so it was not to be thought, that the same witnesses should live and prophesy all that time: but that there was, and should be a succession of them some after others, so that they should never be wanting altogether till their testimony were finished. The Churches state is especially set out by the state of her Ministers, because they are linked together, so that it ever appeareth in them how it is with her. If persecution be, they are first in it, if it be hard with them it is not well with her and contrarily.

The Prophets are particularly described, verse. 3. 1. By their special work, to witness and give testimony for Christ against the corruptions and usurpations of these times; so Ministers, are called Christ's witnesses, Acts 1.7, 8. their work should be to be witnesses for mistaken Truth, and against Antichrist. 2. Their number is set down, to wit two, a definite for an indefinite number.

They are said to be two, 1. because two witnesses are the least that confirm a Truth, but they are sufficient; so it importeth they shall not be many, yet sufficient to testify against these evils fully. 2. Because of allusion in the words following, where something of three couple of famous witnesses is attributed to these two mentioned here; in allusion (I say) to God's way of making use of two in all dangerous periods of the Church, to wit, Joshua and Zerubbabel, Moses and Aaron, Elias and Elisha, in respect to which three couple, the following description of the witnesses here is holden forth in the effects of their prophesying both to friends and enemies; to wit, 1. they are as Zerubbabel and Joshua, two olive trees, Zach. 4. 3. from whom droppeth the oil to keep light and life in the two Candlesticks, that is, the Churches which are now few in number; and it is not by might nor by power, but by the Spirit that they prevail. 2. If any will oppose them, fire proceedeth from them, as Elias destroyed the two fifties, 2 King. 1.10. so their enemies shall be destroyed as surely, and their word and threatenings shall take effect on them. 3. Their power is described by other effects, that as Elias by prayer prevailed to shut Heaven, that it ruined not, and Moses and Aaron did turn waters into blood, and wrought other wonders in plaguing of Egypt, So shall they have. But all this in a spiritual sense (to denounce judgments which shall truly take effect) as appeareth by this, That the city spiritually is called Sodom, so all is spiritually to be understood. They have the power of the keys. Discipline and Doctrine, ready to be applied when they find ground to revenge disobedience. And this is no less terrible than outward judgments are, that they Preach freely and authoritatively, and that for many days, 1260. extending, according to thirty days in the month, to forty two months. In a word, all the time of the Antichrists reign, God shall have a Church though she be little, and Ministers though they be few: so long as he usurpeth, so long shall they testify; and though he may fight with them, yet till they have done what the Lord had commissionated them for, he shall not prevail. 4. They are described in their mourning-weed or habit. They prophesy in sackcloth : when many idle bellies were well fed, and clothed richly, they were thus clothed; partly, to show their outward, poor, contemptible and despicable condition in the world. There are not great rich men made use of for this service; partly, to show how deniedly now under the cross they went about that employment, in heaviness, mourning for that declining generation that they lived in. In a word, it showeth their condition to be the cross, and their carriage and courage to be suitable to it.

If it be asked, why the same time is changed from days to months, and from months to years? Ans. 1. To show it is numbered to a month, to a year, to a day; yea, to an hour, as it is Chap. 9. v. 15. 2. To show, that their prophesying was a daily work and task. 3. To show, that it was a work of the day, as treading underfoot is a work of darkness, therefore counted by months which the Moon ordereth. 4. It is years, to show it will be of a considerable continuance; It is days and months for encouragement, that they may know these evil times shall have an end. 5. The alteration of months into days, will help to discern how many days are to be assigned to every month, for making up the total.

Lastly, It is marked, that it was given to them thus to do, verse. 3. which holdeth forth the special commission they had, and that not only to enter that station, but also to continue therein, implying withal assistance and success beyond what could be expected in the discharging of their testimony.

This power looketh especially to the Authority that God hath given them to denounce His judgments against Antichrists followers with the certainty of the event thereof, and that both temporal in due time to be fulfilled, but eternal always according to that denounciation, Chap. 14.9.10. As often as they will, is not to be understood as if they had it committed to them at their abitrement to use the keys (even extraordinary Prophets did not work miracles and prophesy in foretelling of events at their pleasure, or by any habitual power, but when and where it pleased the Lord so to bring forth such effects) but it holdeth forth the supremacy and independencie of their power as to men; they were in the exercise thereof no way subordinate to that beast, which the world admired: and it holdeth forth the respect and Court (to speak so) which they have with God, He will refuse them nothing, and make good all His word spoken by them, as He had done in the persons of Moses, Elias, and these alluded unto; for which cause, these expressions are especially used. Iustus Jonah useth such an expression of Luther's effectualness in Prayer, that quicquid voluit pot uit, which is upon the matter, agreeable with what is said here.

This prophesy of the witnesses, is foolishly applied by Papists to Enoch and Elias, as if they were to come in person and prophesy against Antichrist, with a number of vain circumstances: It is enough to say of this, 1. There is no shadow from the word of any such application to Enoch and Elias ; and therefore more easily may be rejected than affirmed. 2. It no way contributeth to the scope, nor is consistent with what here is intended, which is to show the low condition of the Churches visible estate in her ordinary Ministers. Nor, 3. can it stand with what is said of these two their glorified estate, and that both in body and soul, and of Enoch that he was translated never to taste of death, Heb. 11. it were strange to bring glorified persons from Heaven to suffer, and to make them die most shamefully, whom yet the Scriptures exeem absolutely from death: and although some persons have been brought to life whose souls were glorified, while their bodies were in the grave, yet where body and soul are both completely glorified, that can in no ways be asserted, more than to be immortal as to the body, as well as the soul, and to be mortal, can stand together. There is another application no less strange, whereof Grotius is the author, of applying this to two Bishops of Jerusalem their testifying against Simon Magus. This is also destitute of reason, there being no evidence of the thing: beside, John is here prophesying of an event to come, and that of great and universal concernment to all Tongues, Nations, &c. and that of Simon Magus, was past, and of no such consequence: beside, the particular exposition of these witnesses killing and their being raised again visibly, will be enough to confute that opinion of itself. And the title of witnesses can no way be astricted to these two Bishops, supponing such to have been; for, there were still many moe testifying even against Simon Magus ; and rather Paul and Peter should be by eminency accounted witnesses against him, they living in his time, and encountering with him; yea, he being destroyed by the Ministry of Peter, if history be to be credited in this, and yet all the Lord's witnesses, the Ministers, are represented by these two, and their estate described by theirs in opposition to the beasts followers, and all the rest of the world which rejoiced in their sufferings: it is a wonder how such an invention could be entertained by learned men, which to the most gross Papists is ridiculous.

If it be moved who these are, that the Lord acknowledgeth here for His Prophets, or how any could be so accounted of then who had one common call with Antichrists followers? Ans. 1. They are certainly ordinary Ministers, continuing faithful witnesses against Antichrist, as the scope of the place, and the opposition cleareth; for which the Lord calleth them my witnesses : and although the difference of the call be not always discernible to us, yet it is not impossible, but as there was distinct Professors, and for a time (at least) particular Churches, so might there also be a distinct succession of Ministers; for, this is certain, that the Waldenses in Bohemia at Merindole, Pedmont and other places, had their own distinct Ministers without dependence on the Church of Rome ; and Sleidan and Thuan make mention of two of them who were sent to Luther at his first appearing. But, 2. although that were not clear, yet one, called by that ordination that was continued in P • perie, having the Lord's seal put to it, by an inward fi • ting and disposing of him for that work, and blessing him in it, may be accounted the Lord's Minister, as Baptism continued amongst them, was enough for initiating of one to be a visible Christian, and if abstracted from their corrupt practices, was enough with sound faith and a holy life to make a man to be accounted a true Christian, so was their ordination enough for the external part of a call; and a man having it, and being furnished with gifts and inward zeal to exercise them for Christ and not in a dependence on the Roman antichristian Hierarchy, as such at least, not for promoving of their errors, but the edification of souls it was eneugh to make a man to be accounted a Minister of Christ, and not of Antichrist, even as the Scribes and the Pharisees, as such, and as following their corrupt traditions and opposing Christ, were no Church-officers, nor plants of the heavenly Fathers planting: yet, if sitting in Moses chair, and preaching his Doctrine, they were to be accounted builders; so, much more here are these, seeing by their way there is a stated contest between them and Antichrist. The reason is, because Antichrist, and the most of his worship are accidents that intrude on the Church and the worship of Christ; he fetteth himself in the Temple, and therefore his corruptions and additions, being removed, the worship is not his but Christ's, even as if wholly he were removed the Church and Temple would still be the Lord's; for, Baptism is not antichristian, nor doth of itself initiate any in his Church, but as men by their after carriage devote themselves to him, and take on his name or mark : and therefore when one disclaimeth what is antichristian, his Baptism is to be accounted the Lord's Ordinance; so ordination and appointment of some for the Ministry is the Lord's Ordinance: the restriction of ordination to such persons exclusively, and the adding of many ceremonies with rules for them to teach but so and so, that is Antichrists addition, and may be removed from the former, so that one may have been ordained by them and yet become a Preacher of pure Doctrine, even as they might be baptized by them and yet become Professors of it; And therefore no doubt many, in all that time, were called to the Ministry by the Lord through these ways of theirs, who did prove faithful witnesses for Christ against Antichrist even unto death; they cannot therefore be accounted antichristian Ministers who do not own that hierarchy, but, are to be accounted Ministers of Christ: for ordination simply doth not flow from Antichrist, but as it standeth in a subo • dination to him, and is a step of that Hierarchy, and not in a subordination to Christ; now these not being in subordination but to Christ, are to be accounted his. Indeed it may be in respect of the ordination itself not discernible for the time, whether such a person be a Minister of Christ's, or Antichrists; and it may be for some space one may mistake his master and continue in Antichrists camp, not knowing what his commission leadeth him unto, yet when in effect it is discovered, and he made to take up his task and to walk according to it, and the Lord evidently sealing his call to him, he is then to be accounted a Minister of Christ, when all accessory dependence on Antichrist is cast off. We do therefore say, that it is not the ordination of that time simply that was sufficient to make one a Minister of Christ, but ordination going alongst with Christ's call, and dispensed according to His allowance (though it may be the dispensers intended no such thing) and having an after carriage suitable to a Minister of Christ: and therefore it will not follow from this, that all that were so ordained, as to the outward ceremonies and manner, are to be accounted Ministers of Christ, except they have Christ's call concurring and evidenced in their fitness for it, and conscientious discharge of it; now, this being certain that for the most part in Popery such were ordained whom the Lord never called to it, and who in their carriage never walked by His commission or owned Him as Master, Therefore are not these to be acknowledged as Ministers of His, but of Antichrist, whose design they drive, and whose orders they obey; and therefore as on the one side, that ordination alone cannot constitute and evidence one to be a Minister of Christ's if he walk not accordingly, so cannot their additions that are mixed in therewith prejudge the Ordinance itself, when in so far as it is from Christ it is owned, and when what in it is from Antichrist is disclaimed, even as it will not prove one of their members to be a true Christian that he is baptized, if his way be antichristian, yet where a Christian conversation, as to faith and manners, doth concur, it will be sufficient; and the additionals that are amongst them in the administration of Baptism, cannot in that case prejudge that Ordinance, So is it here.

If it be asked why they are not only called the two olive trees ( verse. 4.) but the two Candlesticks also, which ( Chap. 1.20.) are expounded to be the Churches and not Ministers? Ans. We conceive they are so to be understood here also; and it is done, not to confound Ministers and Churches, which in Chap. 1. are distinguished; but to show the sibnesse that is between these two, and the likeness that is in their case; so that we may gather the implied case of the Church, from what is expressed of the Ministers, which is the scope here, to wit, that the Church should be few in number and low in her outward estate, as these two Prophets are: and they are two Candlesticks, to show that proportionablnesse which is between the increasing and decreasing of the number of Professors with the number of Ministers. By some this is taken to be an hebraism, as if it were to be rendered, these are the two olive trees, wish or beside the two Candlesticks, the copulative in the Hebrew being sometimes to be so rendered. But the scope is clear, to wit, that under that type of two Prophets prophesying in sackcloth, is holden forth both the low condition of Minsters and Churches; and this showeth the absurdity of both the former misapplications. And the Churches estate is rather described by her Ministers, than by her Professors, because in that time the continuance of Truth is more discernible in the Preachers than in the Professors thereof, who may be very obscure in respect of any combined profession; and because also the violence of Antichrist will be especially bent against Ministers, yet the Lord's continuing of these two olive trees doth infer the being also of two Candlesticks whom they are to furnish with their oil, and to give light unto. Hence Observe,

1. As our Lord Jesus hath a Church, so hath He witnesses in it: these two are ever inseparable, the Church and Witnesses; He may have Saints where He hath no Ministers, but He hath never a politick body of a Church without Ministers. There is in this Book a strange connection between a Church and Ministers; the Churches are the Candlesticks, and the Ministers the Candles; they are the olive trees that entertain oil in the lamp; They have a special influence in keeping life in the Church, as the one is up, so is the other, and when the one is down, so is the other. It is a strange Religion that speaketh of doing for Saints and to promove their interest, and yet hath little respect to Ministers. 2. As Ministers meet with opposition, so doth the Church; and as the Church meeteth with opposition, so do her Ministers. 3. Ministers ought by their place especially to witness for Christ against corruptions. 4. When Ministers have most to do and meet with most opposition, God often furnisheth them accordingly with more boldness, gifts and assistance than ordinary. 5. Christ's witnesses are a terrible party: for as few as these witnesses are, none of their opposites do gain at their hand; whoever hurteth them, shall in this manner be killed. Though they be despicable in sackcloth, yet better oppose a King in his strength, and giving orders from his Throne covered in clothe of state, than them: though they may burn some, and imprison others, yet their opposers will pay sickerly for it. This is not because of any worth that is in them, or for their own sake; But, 1. for His sake and for His Authority that sendeth them. 2. For the event of their word, which will certainly come to pass, and that more terribly, and as certainly as ever any temporal judgment was brought on by Moses or Elias. Fear to come in tops with this word, it is a sword with two edges, and will kill these who oppose and do not submit unto it.

LECTURE III.

Vers. 7.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit, shall make war against them, and shall overcome them, and kill them.

8.

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom, and Egypt, where also our Lord was crucified.

9.

And they of the people, and kindreds, and tongues, and nations, shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.

10.

And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another, because these two Prophets tormented them that dwelt on the earth.

FRom the seventh Verse he proceedeth to describe the Churches estate in the condition of her Ministers. The first step whereof, i.e. their prophesying in sackloth, contemporary with the Gentiles treading the holy City underfoot, is past: now follow other two steps further, 1. What was the low condition they were brought unto, and the beasts prevailing over these witnesses, killing and murthering them, to verse. 12. The last step is their Resurrection, and the making of them and their testimony and the state of the Church more glorious and visible than before.

Their low condition is set out, 1. in their death. 2. What went before it, verse. 7.8. And, 3. in what followed after in the enemies insulting, verse. 9, 10. set forth in several circumstances.

The first circumstance, whereby this is set out, is the time of their killing, verse. 7. When they have finished their testimony, or were about to finish their testimony ; for, it is within the term of Antichrists height that this is done: what was called prophesying before, is called their testimony here: because for that end they were to testify and preach. It is called their testimony, to set out that peculiar task which God had given them as their work and earand that behooved to be done and ended, even as it is said of John, that he finished his course, Acts 13. •• and so Paul speaketh of himself. 2 Tim. 4:7. Thus was it with Christ, He preached about three years and an half (who was the true witness) and could not be impeded till his hour came, and his testimony and work given him was finished, John. 17. More particularly, it will be found to be about the expiring of the forty two months, which is one with the beasts coming to an height; for, as we show before, these Prophets prophesying is contemporary with the beasts reign; their putting on sackcloth and mourning is occasioned by his rise; and so beginning together they go on in an equal length, and therefore must end together, that is, at the beasts begun fall, when they begin to put off their sackcloth. But the question thence riseth, 1. How can it be said, that their testimony is finished, and they are killed and reproached, when Ministers testifying is a continuing work? And, 2. how can it be said that the beast prevaileth more against the witnesses now at the beginning of his fall, than in the time of his reign? For answer.

1. Consider, That though now moe witnesses have appeared against Antichrist, whereby it cometh to pass that these two witnesses are about to finish their testimony, and as it were, to go off the stage, because God had now provided many for that task; yet the period of Antichrists absolute tyranny is not at a close, as we will find afterward. And the Lord wisely made His Church somewhat more visible before, that so this great act of his cruelty might be the more discernible, and that thereby marches might be the more clearly rid betwixt the period containing his height and that which immediately followeth, wherein is contained his decay and ruin.

2. Consider, these two witnesses testimony may be said to be finished when the manner of their testifying is finished or changed. That is either, 1. when their number is increased and God giveth moe witnesses, by bringing some others in their tour. Or, 2. When they then testify more publicly and boldly who were before hid and scarcely discerned, (as the Church while she was in the wilderness, now they appear and openly avow their Doctrine, and give a public visible testimony. Or, 3. When their sackcloth is something altered, and that contempt and reproach that was upon honest Ministers is somewhat diminished, and they begin to get countenance, (it may be by some great persons or Princes) their testimony may be said to be finished, though not simply, yet in some respect; for, this testimony of theirs seemeth to be especially intended as a check against Antichrists reign, when all the world should be going after him: Now, after such a long time, the Ministers step out more publicly to cry down Antichrist; he is irritated and fighteth and warreth against them, and by his discerning them better now than before, he cometh at them with outward cruelty more. And God having guarded His own testimony, and made the world more sensible of these evils by their public appearing and suffering, in His righteous judgment and deep wisdom He permitteth Antichrist to prevail, that this testimony may be sealed by suffering and blood, in which the sufferers are overcomers, as it is, Chap. 12.11. and Christ getteth no less testimony and victory in that.

The second circumstance, is, the party by whom they are killed, it is the beast that ascendeth out of the bottomless pit, to wit, Antichrist or the Pope: compare this with Chap. 13. and 17, 18. It is a beast making war with the Saints there, and here, who will be found guilty of their blood. First, He is called the beast, (as these in Dan. 7. and 8. are called) 1. For his power and greatness. 2. For his cruelty and inhumanity. Secondly, He is said to come from the bottomless pit, to wit, out of hell; So his Doctrine came from thence: Chap. 9.1. he is called the angel of the bottomless pit, and cometh after the working of Satan, whatever he pretend. Thirdly, He is said to be ascending, in the present time, 1. to show his propinquity, that in its first steps he was beginning to work, 2 Thess. 2. 2. That he rose insensibly and as it were by degrees till he was on his seat: and there is but one beast mentioned here, because these two, ( Chap. 13.) are indeed but one and the same.

The third circumstance is in the degree of this, in three expressions, to wit, make war, overcome and kill them. Quest. What? was he not making war against them before? Yes, his rage, hatred and persecution was always during these forty and two months. But, 1. It was not properly war; for, he had no considerable party to deal with, but some lurking hidden ones, he had all at will, treading underfoot the holy City at his pleasure, verse. 2. Now, they are a public party, and bide him some more contest. 2. His making havoc of Orthodox Christians, was now more palpable, and his rage and violence at a greater height, having more fear, and more matter to work on. 3. This rage pursueth till death; yea, continueth after it; yet, it is not only to be restrained to bodily killing, but it may take in excommunications, banishments, forfeitoures, proscriptions, and all these ways used to undo his opposites. In sum, it is here shown, that when Religion should get up its head, and Ministers begin boldly and openly to preach the Gospel, then he shall rage, and leave no mean of destruction unessayed, and shall in a great measure prevail to the outward narring of its liberty for a time; and more especially, vent this his malice on the Ministers of it, and take away the lives of many, which clearly in Charles the fifth his time, in the wars of Germany, wars and massacres of France, Martyrdoms and persecutions in England and Scotland after Religion sprang up first, may be said to be fulfilled. By all which, it evidently appeareth, 1. that after the forty two months immediately neither cometh the Church to peace, nor Antichrist to ruin, he fighteth and in part prevailed then. 2. That this prophesy belongeth and relateth especially and particularly to that time, when Reformation began, and the Popes Kingdom took a turn.

Vers. 8. Two circumstances of their low condition are further added, 1. That after death they shall not be buried : which cometh from two grounds, 1. from that beasts malice that was not content with the bodily death of Christ's witnesses, but followed them with contempt, and exposed them to opprobrie even after death, it being common and ordinary in the persecutions of France, England, Germany, Helvetia, &c. to keep the bodies, especially of Ministers, unburied after their death, long. So Zwingli, being killed by the Popish Cantons, was thus insulted over, and the Admiral of France and many others at the Massacre of Paris. Sometimes their bones were raised and burned after their burial, as Bucer's was in Queen Mary's days. However, it holdeth forth cruelty, even after death, seeking to shame and rub reproach upon their very names and works, when they thought they had their will. 2. It proceedeth from God's overruling providence, that will not have all memory of these witnesses testimonies buried; but though they be low, and as it were killed, and unburied, yet He maketh their enemies insulting over them in their low condition, the forefeiting, imprisoning, banishing and keeping of them under restraints, a mean to keep their testimony alive. So that though the witnesses be despicable to them, and they think now that they are down, and shall never rise again; yet there is a testimony visible, and they are witnesses above the ground still; and things are not desperate, but even these witnesses in their death, imprisonments, &c. witness and overcome.

The second circumstance in this Verse, is, the place where it shall be. It is in the street of the great City, spiritually called Sodom and Egypt : by this City is certainly understood Rome, yet so as it is not only meaned that Town, as it is within walls, but that Empire ( urbs and orbis being at that time when this was written almost equal) called the great City, Chap. 17. ult. that reigneth over the Kings of the earth; and the privileges of this City spread as far as their government did: in which respect Paul calleth himself a Roman born, as being born of a City or Parents privileged with that liberty. And it is observable when in this prophesy he speaketh of Rome, he doth it ever eminently, the great City, the great whore, BABYLON THE GREAT, Chap. 17.5. and 18.2. and of no other he speaketh so, save of the new Jerusalem in opposition to it.

This great City is set out in three properties, which are spiritually, that is, mystically to be understood; So, 1 Corinth. 11. they all eat that spiritual food, &c. that is, something represented by these names, which is to be understood in a spiritual sense and not literally, but as she is called MYSTERIE, BABYLON, &c. Chap. 17.5. because there is a mysterious resemblance, so here she is called spiritually Sodom, that is, for luxury, pride, fullness of bread and spiritual uncleanness, abominable, Ezek. 16. 2. Egypt, that is, having and exercising a spiritual tyranny over God's people, and abounding in spiritual Idols, as Egypt did in a more gross way, for which Israel could not sacrifice among them. 3. It is said, that our Lord was crucified there ; not literally, but spiritually, as the word before cleareth, and as that word also doth clear, that is, either not only was He crucified at Jerusalem, but also there, or it is spiritually Egypt, also spiritually our Lord was crucified there, which cannot agree to Jerusalem, neither to Egypt nor Sodom at that time literally taken; neither were it any mystery, or spiritually to be understood of Jerusalem (which never getteth the name of the great City) literally. And it is rather designed by that paraphrase, where our Lord was crucified, than by Jerusalem, because mystically the true Church is still in this Book set out by that. This part of the description agreeth to Rome, 1. In that under its dominion, Christ was crucified, and by its Authority, to wit, by a President of theirs Pontius Pilate ; for, He was delivered to the Gentiles. 2. In respect of His Members, Ordinances, &c. there He had been long persecuted and crucified in them and put to open shame, Heb. 6.6. In the street of this city, that is, publicly by their Authority, as malefactors used to be in the streets: this is not private murder, but open avowed persecution. See for this, Petrarcha, lib. Epist. sine titulo, Epist. 16. who wrote three hundred years since.

This is amplified in the 9, and 10. verse. In the 9. verse. 1. In the delight that all men shall take in the low condition of these witnesses, they shall see them, that is, they shall with delight behold it and hear it, and will not be content to have them buried; and this is done by all kinds, their hatred is universal. 2. The time is not long; and this sad condition of the Prophets, and mirth of this world, will change. It is but three days and an half, with an allusion to Christ's being under the power of death, and to keep a proportionablnesse to the three years and an half before, an indefinite time certainly, and cannot be three days; for, then all kindreds shall not have time to see them and so make merry. 2. It is not literally to be taken; for, they are said to rise again, and their death must be such a death, as is consistent with that, and with the manner of their rising. 3. It is not three years for days: for, 1. no considerable application can be given that agreeth with it. That which interveeneth between Charles the fifth his taking, and imprisoning the Elector of Saxon and Landgrave of Hessen ; and Maurice Duke of Saxon his making him again to flee, and the peace which was concluded at Paussow with Ferdinand, will in strict account be about five years and odds, to wit, from April 1547. to August 1552.

The third circumstance is verse. 10. their exceeding great mirth and jollity, which is aggreged from the reason of it, in the end of the verse. all that dwell on the earth, that is, all carnal Professors of that antichristian Kingdom (for the earth here, is opposed to the true Church which is called Heaven ) shall make such feasts and cheerfulness, and use all signs of joy, which men do in their greatest mirth and upon obtaining greatest victories. See Esther 9.18. after their delivery, and Nehem. 8.10, &c. These are the greatest tokens of mirth. Let us consider the victory which is the cause, These two Prophets that before tormented them, now they are rid of them and at ease. We shall inquire in the reasons of these, 1. Why faithful Preachers are often a torment and torture to the men of the world, who neither can abide their consciences to be stirred, their faults touched, their designs marred, or lusts restrained? &c. such Moses and Aaron were to Pharaoh, the prophet to Jeroboam, Elias and Micaiah to Ahab and Jezebel, John Baptist to Herod? &c. 2. Why a profane people will be so glad to be rid of honest Ministers, and yet well pleased with hir • lings? Ahab could abide four hundred Prophets of Jezebel, but could not endure one Micajab that spoke the truth. The world is now swarming with the supporters of Antichrist, who live delicately on the fat of the earth uncontrolled, yet two poor witnesses of Christ are unsufferable: And, 3. Why the Lord often upon the back of a begun rise of the Gospel will suffer an exceeding nipping storm to arise against it?

For the first, faithful Ministers, especially in times of declining, may be said to torment the earth these six ways, 1. Their word and testimony hath influence on the conscience, when it forcibly discovereth and reproveth the ill, which a hearer is guilty of: it is said ( Acts. 7.54.) that Stephens free witnessing, cut the hearers that were guilty, to the he • , that is, when they cannot get leave to quench all challenges, and to sleep on, but these witnesses, by the power and evidence of the Word and Spirit, do condemn their deeds, and consequently themselves, That galleth them, and wanteth not ifluence upon profane consciences, though they stop it, as Stephens hearers did their ears.

2. It tormenteth their will and affection, that when they would sleep on and delight themselves in these ways of their own, free preaching marreth their quietness, even as when Elias cometh to Ahab with this word, Hast thou killed and gotten possession ? and so proceedeth in the threatening, 1 King. 21. he goeth home sad and all the pleasure that he expected in his new garden evanished; so saith the same King of Micajab, that he hated him, because he never prophesied good to him, he was always thorturing him as Elijah did, and as Moses and Aaron did to Pharaoh.

3. It tormenteth their corruptions and lighteth upon their Idols, by discovering and reproving them, and so stirreth up their enmity, as John's free preaching did to Herod and Herodias ; they touch folks sores, and that tormenteth them, though it be tenderly done; yea, some good men, as Asa, (1 King. 16.10.) have been tormented with this and could not abide it; and when enmity and envy are wakened, they have a cruel torment, as we may see in Haman at Mordecai. There is no greater torment to a malignant heart, swollen with enmity against the power of Godliness in the Godly, than to have a faithful testimony against it: and this pain proceedeth not from any unskilfulness and untendernesse in the Minister, but from the desperatnesse of their corruption, which is like some grievous sore that cannot abide to be cleansed or purged by the most tender Physician.

4. It affecteth and tormenteth their credit and pride, when their Religion is called superstition, idolatry, and no Religion, they cannot away with that; to be called guilty of such and such crimes, men in nature and as such cannot digest it; and faithful witnesses must tell them when they go to the left hand; yea, and to the right also, and lift up their voice for that end like a trumpet: hence the Pharisees say, they will bring this man's blood upon our heads, Acts. 4.5. and that tormenteth them, to call the Pope, Antichrist; and Rome, Babylon, must be pricking. This hath ofen made faithful Ministers appear intolerable, when proud humors disdained to have them meddling with their actions, much less to condemn them.

5. Their testimony affecteth the ease and outward quietness of the world; for, men naturally love so much Religion as never putteth them to trouble; but where faithful witnessing cometh, it will not be content with a form, but it casteth their old ways, and bringeth in new (as they suppose) and that (ordinarily meeting with Satan's opposition in the world, and men's corruption,) bringeth changes, contests, wars and judgments for abusing this Word, which judgment the witnesses threaten: in this sense Ahab calleth Elijah the troubler of Israel, 1 King. 18.17. And the Apostles are said to turn the world upside down: and from this, many say it was a good world before, but since these Ministers arose, there is no peace: hence some places of the world; yea, some Pharisees have more outward peace with formal Ministers; yea, with Idolatry than when Christ is preached: therefore Christ saith, He came not to send peace, but a sword; and thus the world thinketh if they were quit of some heady Ministers, all would be quiet. It is no marvel then that worldly men rage at this, and that it torment these who have their portion here only.

6. Men in darkness have access to their private designs, but light crosseth their interest and so tormenteth them, for, the keeping of a good conscience, (which Ministers that are faithful must press) maketh folks inflexible to these crooked ends which the world cannot abide to have obstructed or crossed: thus the Prophet that testified against Jeroboam's worship, crossed his intent, and so marred the securing of the Kingdom to him, as Jeroboam thought, and this made him hate th • t freedom: This may in part vex all sorts, but especially it is intolerable to great men who fret to be bounded either in reference to end or midses, and cannot abide to be reproved, which was in Asa's case formerly hinted; we may see it also in the three Children, Dan. 3. It galleth the King that a pretext of conscience (as he thought) should impede their absolute obedience to him: Kings and great men think there is no living with such Ministers, they are pests and debauchers of the people, that wrong States, outward peace and all, keeping folks from their own mercies, so some men call temporal designs, and this troubleth them; especially, when no obligation whereby others are win to flatter them, and heal their wound slightly, will prevail with them to make them go alongst as others do; they are then accounted implacable, and but enemies to men's persons, when they oppose freely their crooked designs. Seeing then by these Prophets they were so tormented, it is no wonder they make merry: For, 1. now they suppose that they have much more liberty, so that they may speak and do and not be presumptuously quarrelled therefore. 2. Their enmity is delighted, which is like a wasp that feedeth on sores, counting that the time which they desired; and no good reason can be given for this, yet are they puffed up with it, as if they had obtained much. 3. They have now free way to their own designs: when John is away, none reproveth Herodias ; and Ahab stood some awe of Elias, and he might and would have gotten folks with him better, had he wanted Micajab, &c. Faithful testifying against Popery, struck at many men's particulars. When John, Duke of Saxon, did ask Erasmus concerning Luther's Doctrine, he answered, first, merrily, he had committed two unpardonable faults, which by all means should have been abstained from, to wit, 1. that he touched the Popes crown. 2. the Monks bellies: this faithful witnessing is like the Angel to Balaam, who would sain have been at the wages of unrighteousness and was tormented by his appearing to hinder him. The Apostle hinteth at this, that he and his Ministry was despised by many that counted gain godliness, 1 Tim. 6. and would not suffer for the cross of Christ, Galat. 6.12. This readily is a sore that tormenteth in all times. And here again, 3. further it may be asked, why the Lord suffereth His Ministers, and His Work (consequently in them) to be so soon trod upon, even when it is but beginning to peep out and appear; it seemeth that the Ministers and Professors of it, are then in a worse case than formerly? Or, what may be his ends, now to let the witnesses be trod upon, and all, as it were, to be cast in the hollow, even at the entry, so as in the event the Pope seemed to be more strengthened, and the Professors of Reformation to get a further dash than if Reformation had never been intended to be established? Answer, For these and such good reasons,

1. That He may make it appear, that it is neither might nor power, but His Spirit that beareth through His Work, which is then most clear when these fail, (as the Temple was immediately interrupted in its rebuilding, and partly for this very end) for then it appeareth to be He when nothing can do it, and yet the thing is done. 2. He will then appear in His glory, Psal. 102. and the lower the foundation be laid, and the greater difficulties appear, He getteth the more glory; as when Moses and Aaron go to Pharaoh ; and when they are upon the begun delivery, it fareth worse with them for a time, and not only Pharaoh and his Court, but even the Israelites, Exod. 5. and 6. are offended at Moses, and their burdens are increased, and Pharaoh venteth more malice, from which God getteth the more glory, and then the work is seen the more to be of Him, and He hath (as He must have) occasion of exalting His glory. 3. He doth it so soon, to be a confirmation to these witnesses and their successors in all their following straits: when He hath in His providence suffered them to meet with great straits at first, and hath brought them through them, these may in time to come be encouragements to them, as these miracles done in Egypt, were to be unto the people of Israel confirmations of their faith in following straits forever. 4. It is for His people's profit, they readily are carnal even at the entry of a good work, and almost think God engaged to own them, however they carry in it: the Lord by some such cross dispensation, curbeth or preventeth their presumption; thus Moses, in his going down to Egypt, is pursued and made to circumcise his son, to make him the more watchful afterward over his own particular carriage; and so possibly Elias is made to flee, even at his begun Reformation, 1 King. 18. lest he should think all done, or take occasion to sit down. 5. It is done for trial at the entry, for many false friends are soon discovered, that have had but corrupt ends; much corruption, fainting and fretting unbelief appeareth among the generality of the Godly, but especially the carnal hearted, they, like the Israelites, would be back again, and now they get time to discover themselves. And enemies at the entry by this occasion, or advantage, are the more hardened, as Pharaoh was to pursue on; and so God hath more occasion to glorify Himself. 6. By this the Lord saith, all that would follow Him, must take His way, and take on the cross, for whatever be in the end of the day the cross beginneth, and the morning is foul, and the wall is built in troublous times, Dan. 9. and He would not have any who engageth to be on His side, putting the cross far behind, but resolving at first to meet with it; these that have an expectation to eschew trouble by taking them to such a work, will be mistaken. 7. Ordinarily a people at the beginning of a work, and Ministers at their first setting to, (for, proportionally this agreeth to all that are sent, at their entry) are most tender, zealous, and have the warmest frame of Spirit then, and can abide, and will bear more then nor afterward, when that is gone: at the rise of Reformation, it is a wonder what zeal and boldness will be amongst Ministers and People, whereas often readily when either that temper of spirit is off people, or they sitten up and become cold, they would not endure such trials; and we may see it confirmed in our own experience. 8. Any opposition to a Reformation and some bringing of it low, maketh it often the more conspicuous and terrible when it is recovered again; for, now, all eyes are fastened on them, and looking to them, and when they see them rise while they expect it not, it doth the more affright them, as may be clear in the Verse following when these witnesses arise. 9. He bringeth all His works about by degrees and steps, that He may have out of every step multiplied and renewed evidences and occasions of His glory, as it were by so many several miracles on Egypt : Now, if there were no advantage at no time to enemies, there would be but one delivery, whereas thus one delivery is manifold. 10. There is ordinarily something of a temporal greatness affected at the beginning of the Gospels rising, which fault the Disciples fell into; that was also in Germanies this Christ not only curbeth with the Doctrine of the cross, but with the cross itself also, that they may be brought to deny themselves, and as He saith to Baruch, Ierem. 45. not to seek great things for themselves. All which are good ends and profitable to His people, and may make us all reverence His way, although it look strange-like unto flesh.

LECTURE IIII.

Vers. 11.

And after three days and an half, the Spirit of life from God entered into them: and they stood upon their feet, and great fear fell upon them which saw them.

12.

And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud, and their enemies beheld them.

13.

And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.

14.

The second woe is past, and behold, the third woe cometh quickly.

ANtichrist and his Kingdom are now very glad, supposing the witnesses to be quite overthrown never anymore to appear in opposition to them; but that mirth lasteth not long, after three days and an half they are revived, and the public face of affairs quite changed; for, God taketh this opportunity of the low estate of this Church to manifest His work, and bringeth the preaching of the Gospel and the prosperity of its Preachers to a more conspicuous visible condition, than they were into before, by giving these witnesses (supposed to be killed) a visible and glorious Resurrection: which is set out in these two steps, 1. Their reviving from the dead, verse. 11. 2. Their glorious condition after they are risen, verse. 12. and 13. Both which are set forth by several circumstances going before, accompanying, and following after them.

By Resurrection here, we are not to understand literally the rising again and taking to Heaven of men once really dead; the frame of all the prophesy which is figurative, and the scope of this, will not admit that: but this Resurrection of the witnesses, and their glorious condition after it, is to be looked on as holding forth a more visible profession of the Gospel, with a greater number of Preachers following their footsteps, and taking up that same testimony which these few oppressed ones under Antichrist did formerly bear witness unto. In this sense they are said to rise again, because their testimony reviveth, men coming with that same Spirit and Power, as if these were again brought to the world, as is spoken of John the Baptists coming in the Spirit and Power of Elias, Matth. 17.11, 12, 13. That thus it must be understood, appeareth, 1. This Resurrection is so conspicuous and evident that the enemies behold it, verse. 11, 12. which looketh liker a public change of affairs than what particularly concerneth two persons, especially considering (as was hinted before) that the low condition of the Church is described by the low condition of the witnesses; and therefore a change of the Churches estate to the better must be described by the raising up of these witnesses. 2. It is such an exaltation as worketh fear upon all the opposers. 3. It is accompanied with a great earth-quake, and the ruin of a considerable part of Antichrists dominions, verse. 13. which showeth it must be such a change as proveth prejudicial and destructive to that Kingdom. 4. It is a Resurrection and good condition, in opposition to their former death and low condition, But that consisted mainly in the bearing down of their Doctrine and Profession; this must be therefore in the vindicating of both. Lastly, This change is that which followeth and is expounded by the seventh trumpet, that the Kingdoms of this world are become our Lord's, &c. which we will find to hold forth a more free and glorious manifestation of the Gospel, after the darkness of Antichrist shall be over, and the Temple of God again be opened in Heaven, &c. all which do more particularly explain and prosecute what is generally summed up and begun here.

The first step of this change, is set forth in these circumstances, 1. In the time of it, after three days and an half, &c. a definite time for an indefinite, it is like, alluding to Christ's lying in the grave, and signifieth this, that within a little time after Antichrists seeming to suppress the Truth and the Preachers of it, God shall again wonderfully bring it and them to light, as if they were raised from the dead. 2. The mean and manner of their reviving is expressed, The Spirit of life from God entered into them. It is like, this alludeth to the Lord's creating man at first when He breathed the breath of life in him, Gen. 2. and to the Lord's reviving the dead state of Israel, Ezek. 37.4, &c. which showeth, that however it looked impossible-like to men, yet was it not so in itself, because God, who at first made man, was to be the worker. And, 2. that the great mean effectuating it, was not human might or power, but the Spirit of the Lord, which He hath to communicate to such instruments, and at such times as He shall find expedient for promoving of His work. 3. It is said, they stood upon their feet, and that so conspicuously that their enemies saw them: whereby the efficacy of the Spirit of life, and the reality and certainty of the effect following, is signified; so that instruments for promoving of the Gospel shall unexpectedly appear when the Lord shall pour out His Spirit, as if dead bones would stand up to resume their testimony: which is in sum the same with that type, Ezek. 37. 4. The effect, is, great fear fall upon them which saw them: the world a little before was insulting to look upon them, now their rejoicing turneth to terror: for, the more powerful, glorious and unexpected the restauration of these witnesses is, who formerly tormented them, the greater is their fear now, when their expectation of getting them suppressed faileth, and nill they, will they, this Gospel will come to light. The consequent of diminishing their greatness and interrupting their peace, proveth terrible to them.

Their glorious condition after their Resurrection, is further expressed, verse. 12, 13. in these circumstances, 1. There is a call given them. 2. Their obedience, or the consequent following it. 3. Some effects are marked to accompany and follow their ascending. The call is several ways set out, 1. It is from Heaven : to show a divine warrand, and an extraordinary call of God, which the first Reformers after Popery should have. 2. It is called a voice, and a great voice, to signify the distinctness and clearness of their warrand, and the weight it had on them for putting them to this duty, either by some external Authority, provoking them to it, or (which is most probable) some extraordinary instinct and impulse of the Spirit constraining the Preachers and Professors of the Gospel now to a public separation from Rome more than formerly was. 3. And they heard it : whereby is shown, that though God had given many commands of separating from Antichrist, and of coming out of Babel in the former ages; yet were they not heard nor understood, even by many Godly then living in that fellowship, and burdened with their superstitions, but now God giveth these revived witnesses at the beginning of Reformation to heat, and distinctly to understand His mind in this particular: and it doth imply also, that though many saw their practice, yet was not their call cleared to all, possibly alluding to that of Paul, Acts 9. where though many saw a glimpse of the light about him, yet he only heard the voice that spake to him. 4. The great thing in the call, is, the duty called-for, Come up hither, that is, to Heaven, as the words following do clear. That the term from which, is the antichristian Church and World, and the low condition that Christ's Servants had by her means, is evident. The term to which, to wit, Heaven, we conceive is not properly to be understood of the glorious seat of the blessed, but of a glorious visible Church-state upon earth (it being ordinary especially in this Book to set forth the visible Church under this name) and so the meaning is, they shall not continue in their former sackcloth-condition, but God shall erect a visible Church distinct from Antichrist, which shall be, as to the purity and beauty of Ordinances and to freedom from Antichrists tyranny and persecution, in comparison of what formerly the Saints were obnoxious unto, like an ascending to Heaven. That thus it must be understood, beside what was said at the entry, appeareth, 1. It is a Heaven in opposition to the world formerly mentioned, which was that of Antichrist. 2. It is an happiness, opposit to their former low estate: now when they are revived, they are not permitted to live within the precincts of Antichrists dominion, and under his tyranny as before, but are called up from without his reach. 3. It is the same Heaven mentioned under the seventh trumpet, verse. 19. that is, where the Temple, Ark and Covenant is; and their ascending is the opening of that Temple, &c. 4. It is such a Heaven as that ( Chap. 12.) that Satan is cast down from, as that the Man-child is taken up into, verse. 5. and 8. and such an Heaven as the everlasting Gospel is preached into, Chap. 14.6. and that after the beasts begun ruin; but all these are to be understood of a visible Church-state. Therefore this must be so also, especially considering that these witnesses are called Stars, they are now fixed to shine in this Heaven of a visible Church-state, as put on a candlestick that they may give light to the world more than formerly they were in capacity to do.

Their obedience followeth, they ascend up to Heaven, &c. meaning their taking on them that public owning of the Gospel which they were called to, and the certainty of the effect, following the former call, such a condition followed indeed as they were called to. 2. The manner of their ascending, was, in a cloud, that is, gloriously and safely, as the Lord is said to be clothed with a cloud: their glory and safety is by divine Power; it is like with allusion to Christ's ascension, Acts 1. both these Resurrections being by one Power. It is said also to be in a cloud, because though it were discernible to onlookers, yet was it mysterious and dark to them, who could not discern, (through the many reproaches and imputations put upon the first Reformers,) the beauty of the work in their hand, and the glory of God's dispensation to His Church in them. 3. It is marked that their enemies beheld them : they saw them dead, they saw them raised to their feet, and now they behold them ascending; which showeth still a visible and remarkable change in the steps and progress of His Church, and the reality and greatness of it, which could not be marred by their opposers though they beheld it; which certainly would provoke their enmity, and increase their envy the more. They are called their enemies, not for any particular wrong these witnesses had done to them, but, for the work in their hands, these witnesses should still have enemies retaining their enmity, yet were restrained from marring their exaltation, which showeth that the reviving of the Gospel and down-bringing of Antichrist will be by degrees. In short, these two verses say, that the Gospel shall again flourish, and the witnesses thereof shall be placed in a honorable condition suitable to their profession, in despite of all their opposers.

In the 13. verse. this glorious condition of the witnesses is set out by four glorious concomitants going alongst with it, or consequents following upon it, 1. And the same hour was there a great earth-quake. By earth-quake, Chap. 6.12. and verse. 19. of this same Chapter is understood great and sudden temporal mutations. By this we understand the great commotions which usually accompany Reformation, whereby Kingdoms are put in an uproar, Satan and his instruments wakening up enmity against the Gospel, and the Lord powerfully carrying on His design, maketh the earth, as it were, to shake till He accomplish it. This did really fall out, (and it may well be thought to be the fulfilling of this prophesy) in Germany, France, Holland, England, Scotland, &c. when at first the witnesses were brought to a visible Church-state separated from Rome.

The second effect following upon the former, is, a tenth part of the city fell. It hath no name here, and therefore must be understood to relate to that called the great city, verse. 8. that is, the city having dominion over the Kings of the earth, Chap. 17. verse. 18. that is, Rome, to be taken not strictly in respect of that particular Town, but more largely in respect of its Empire and Dominion, as was formerly said. It is said, a tenth part of this Dominion falleth, because by this public preaching of the Gospel, and the witnesses separating of themselves from her, a great and considerable part of that Dominion is diminished and brought down: or, as Chap. 14. by that expression, Babylon is fallen, is fallen, is set forth not the destruction of a City alone, but the ruin of Antichrists Kingdom; so here, by the fall of a part of that City, we are to understand the begun ruin and destruction of that Kingdom, which was to accompany the reviving of light in the world, as is said, and was actually fulfilled in the withdrawing of England, Scotland, Denmark, Sweden, and a great part of Germany, France, Helvetia, Polland, Low Countries, &c. from their former dependence upon the beast.

The third effect following on this, is, a great number of men, even seven thousand men were slain. In the Original it is Names of men, pointing at some more eminent than others in this City: the meaning is, that as by the sudden ruin and fall of Cities, especially by earth-quakes, many inhabitants usually are destroyed; so by this begun ruin of the Romish antichristian Dominion, many of her followers shall be destroyed, and that of the most eminent and renowned among them: which may be fulfilled, partly, in the overthrows and defeats of Popish Armies, but especially the overturning of Abbayes, Monasteries, Cloisters, and religious Orders, whereby indeed a great part of that Dominion was eclipsed, and many of Babylon's Citizens were cast out, and their habitations destroyed and brought to naught.

The fourth effect followeth, And the remnant were affrighted, and gave glory to the God of Heaven : which is not to be understood of a real work of Repentance upon all the remnant of that Kingdom (for Chap. 16. even when the vials are poured forth, we find they repent not) but as at Christ's crucifixion ( Matth. 27.54.) God's hand was so discernible that it made many onlookers smite on their breasts, and acknowledge something of God to be there; so this sudden begun overturning of Antichrists Kingdom, and particularly the pulling down of Monasteries and Abbayes (formerly so sacred) shall be so remarkable, that many of that Kingdom shall at least in profession renounce fellowship with it, and others be made to acknowledge something more than human in this business. The scope is, to show the extraordinarinesse of God's appearing, and the impression which it should have upon many formerly friends to Antichrists Kingdom.

This 14. verse. ( The second woe is past, and behold, the third woe cometh quickly ) is to be expounded as verse. 12. Chap. 9. By it the march of the seventh trumpet is cleared to be at the begun change of Religion in the world, and to show that what formerly hath passed, doth belong unto the former trumpets, tending to that scope, that John and the people of God might be comforted against the sad things foretold by the fifth and sixth trumpets: therefore, that which formerly was under a type revealed to John, Chap. 10. is in this Chap. by word (for his greater confirmation) renewed and repeated.

Before we leave this part of the prophesy, it will be needful to inquire, 1. If these 1260. days of the Gentiles treading underfoot the outer court, and the Prophets prophesieing in sackcloth be expired? and if the killing of the witnesses be past? 2. How, or what way this prophesy is fulfilled? that so we may take occasion to consider this time more particularly, and compare the event in story with this prophesy. In clearing of the first, we would not be understood as supposing all the trial of the Saints and Ministers to be past, or that, by analogy from these witnesses killing immediately after the finishing of their testimony, it might not be gathered that the work of God often suffereth great obstruction even after its begun rise, and that the saints and witnesses are most subject to great difficulties and straits, when the Gospel in their hands is even come to the birth, and bringing forth, as in the examples of Moses, Elias, Zerubbabel and the Apostles may be seen: we grant, that by proportion, such doctrines may be raised from this prophesy; yet, if we will more seriously consider the particular event and time prophetically aimed at by the Spirit in this place, we will find that these days here intended, are expired, and that this killing of the witnesses is fulfilled, and so that the seventh trumpet hath sounded, and our time is to be reckoned as under it: for making out whereof, we offer these considerations,

1. The sounding of the seventh trumpet, and closing of the second woe, do immediately, or without long interval, follow the absolute and uncontroverted dominion of Antichrist, and his treading underfoot the holy City forty and two months; So that the controverting of Antichrists power, and diminishing of it, must necessarily infer the expiring of these forty and two months, and the sounding of the seventh trumpet. Now, any acquaintance with the state of the Church during these 100. years past, in comparison of what it was before, will evidence Antichrists power to be in a great measure shaken, and his kingdom to be eclipsed, and that this cannot be called the time of his absolute and universal tyranny, and therefore must be subsequent to it.

2. It is clear, that this ruin of Antichrist, is not instantly brought to a height, but is perfected by seven vials, Chap. 16. whereof the seventh trumpet is a sum. Seeing then the expiring of these 1260. days of his domineering, cannot be restricted to the time of his total fall; because at the close of these days he maketh war against the witnesses and prevaileth, and not the whole City, but a tenth part thereof by their Resurrection falleth, and the seventh trumpet followeth whereby his ruin is accomplished: It will therefore follow, that we must reckon the fulfilling of this prophesy of the expiring of these days, and the raising of the witnesses from the begun decay and the ruin of Antichrists Kingdom by the vials: and it being certain, that the vials are already begun to be poured forth, and also certain, that these vials belong to the seventh trumpet, which goeth alongst with, or immediately followeth after the witnesses ascension, It must also follow, that this time falleth under the seventh trumpet, and so is beyond these former events, and supposeth them to be fulfilled.

3. That time, when Nations become the Lord's, and when the Temple is open, and the Ark of the testimony is seen therein, doth belong to the seventh trumpet, as the exposition thereof will clear, it being supposed that before the blowing of the seventh trumpet, and during these 1260. days, that the Kingdoms of the earth were not the Lord's, that the Temple was shut, and that the Ark of the testimony or Word of God was not seen into it; and it being now clear, that these events are fulfilled in our days, we must therefore look upon this time as belonging to that trumpet.

Before we confirm it further, we would remove some-what objected against the fulfilling of this prophesy by some Learned and worthy men, ( Mede and Roberts upon the place) endeavoring to prove this prophesy of the witnesses killing to be yet to be fulfilled, and so those 1260. days not to be expired.

The 1. Object. is, This prophesy cannot be fulfilled so long as Antichrist continueth in such power, and reigneth with such freedom: Therefore the fulfilling of it is yet to be looked-for. Answ. This supponeth the fulfilling of this prophesy to depend upon Antichrists complete destruction, which being carried on by many degrees under the seventh trumpet, as is said, cannot be granted. And therefore we say, the fulfilling of this prophesy, and Antichrists absolute dominion, are not consistent; this is granted: but the fulfilling of it, and his begun ruin, though continuing to reign in part, may stand together, and must go together, as it said. Now it is granted by the same reverend Authors, that the ruin of Antichrist is begun, and, Therefore this prophesy must be fulfilled also. Otherwise we must say, that this begun ruin, and his height can consist together.

2. It is objected, That the fall of this tenth part of the City is the same with the overturning of the seat of the beast under the fifth vial, Chap. 6. But that is not yet fulfilled; Therefore neither this prophesy. Ans. This objection is grounded upon an unwarrantable supposition: For, 1. the City here spoken of, is not properly the beasts seat or Rome itself, but the dominion thereof, as it is expounded by that same Learned Author, upon verse. 8. preceeding. 2. The expression here of a falling of a tenth part thereof, doth evidently and manifestly differ from that total overturning prophesied of by the fifth vial, it being certain that the overturning of the tenth part is here to set forth a partial, and so a begun overthrow, distinguished from a total overturning threatened by the fifth vial: and therefore cannot be understood of the same event; But here the rise and beginning of that ruin is hinted at, which is perfected by the seventh trumpet and vials following.

The ground of this their mistake proceedeth from this, that they make the vials, at least the first six, to be contemporary with the sixth trumpet, and not to be comprehended under the seventh. For clearing this therefore, beside what is said in the preface, Chap. 6. and afterward on the seventh trumpet and vials, whereby is held forth the successive dependence of the first vial upon the blowing of the seventh trumpet, We shall further add.

A fourth reason to the former three. That act of killing the witnesses, is the very last part of the height of the reign of Antichrist; for, he reigneth during the 1260. days preceeding, which is the time of their prophesying in sackcloth, and insulteth and rejoiceth in a most eminent way when these witnesses are killed, Therefore cannot that be contemporary with any of the vials which do succeed to Antichrists height, and successively carry on his ruin: seeing therefore it is granted by all, that Antichrists ruin by the vials is begun; and it cannot be denied but Antichrists triumphing over the witnesses, is, as it were, the last part, and very Crisis of his uninterrupted tyranny, and so inconsistent with his decaying Kingdom; It must therefore be esteemed to precede the vials, and so to be fulfilled. And therefore this being the last act of the sixth trumpet, wherein Antichrist is at his height; and seeing the vials each after other carry on his ruin, it cannot be thought that any of them, much less the first six, can contemporate with it.

5. It may thus appear, If the vials express a different estate of the Church (to wit, its flourishing and Antichrists weakening,) from that which the fifth and sixth trumpet expresseth (to wit, Antichrists height, and the Churches low condition) Then they cannot contemporate together, but the one must be supposed to precede the other; But this is true, that they hold forth different estates of the Church, as the exposition of them will clear, Therefore cannot fall in one time.

6. We may add, that by the same Learned Author the time of Antichrists full reign, and the Prophets prophesying in sackcloth, are demonstrated exactly to be contemporary, having one beginning and continuance: and the expiring of either of them will prove the expiring of both, and infer the killing of the witnesses, which is immediately upon the back of both. Now, the time of Antichrists absolute dominion being expired, as is said, it must also follow, that the other two events in the prophesy, to wit, the Prophets prophesying in sackcloth, and their killing, must be fulfilled also.

Again if these 1260 days be accounted for so many years, and the beginning of them to contemporate with the opening of the seventh seal and first trumpet (as the same Learned Author doth assert) Then it will follow, that they must be ere now expired: for we have formerly cleared the first trumpet, and opening of the seventh seal to begin about the three hundred year or thereby, and therefore these days cannot be running (according to these principles) till now: yea, from that first Author, these things are clear, 1. That the witnesses prophesying, the woman's flying, Antichrists reigning, and the treading of the outer Court by the Gentiles, do contemporate, and that with the first six trumpets. 2. That the woman's travelling, her bringing forth, and the lifting of her child to Heaven, Chap. 12. do contemporate with the first six seals. 3. He maketh ( Chap. 12.) that taking up of the child to Heaven to be fulfilled in Constantine's reign and his admission to the Empire, as also that the woman's flying and wilderness-condition (which to him speaketh out a freedom of the Church to Religious exercises though abused by her to much defection and idolatry, as was in the people of Israel's wilderness-estate after their delivery from Egypt ) doth take in the whole estate of the Church from the close of Heathenish persecution immediately till the seventh trumpet blow. And seeing both these will fall about the 300. or 310. year, It followeth that this prophesy in sackcloth must begin then also, and so cannot be continuing till now.

To be more particular in the application thereof, we think, that conceit or dream of the Papists expounding all so literally of an Antichrist who shall come of the Tribe of Dan, and that shall reign just three years and an half, sitting in Jerusalem, and building that Temple, and the two witnesses of Enoch and Elias. This dream invented by them to keep their Pope from being apprehended as the true Antichrist; this (I say) is not worth the insisting on to refute, as being so contrary to the frame of the prophesy past, and also of that which followeth concerning the beast, Chap. 13. for, certainly this trial being so long, as the great part of the Revelation is spent on it, and so many things to be done under it, it cannot be performed in so short a time.

In the application of it, we shall, 1. see what general characters may be drawn from the Text for helping us to fix the time. 2. See how the application may be made out.

In the first we intend not to be peremptory, yet these things may be concluded concerning it, according to the grounds formerly laid,

1. It is clear that the end of these forty and two months of the witnesses prophesying in sackcloth and Antichrists tyranny, is discernible, being so clearly evidenced by the witnesses laying by their sackcloth, their death and glorious appearance again in a settled and secure condition. This certainly will fall in about the time that Religion was reformed, and the Popes tyranny in a great part discovered and rejected. The forty and two months then must be acknowledged immediately to precede this time of Reformation. This also will be confirmed if we consider that the sounding of the seventh trumpet doth immediately succeed to that time, and that the vials which begin to be poured out upon the Kingdom of the beast, do immediately follow this his height, and begin the change; which doth also evidence, that this change must be reckoned from the begun fall of Antichrist; and so consequently his height and dominion during these forty and two months must be antecedent to this.

2. For its rise, we will find it immediately to follow upon the back of the Heathenish persecution under the seals, and to be reckoned from the sixth seal as immediately knit to it, for, this trial of the Church during these forty and two months under and by Antichrist, doth begin with the trumpets, and immediately succeedeth to the former trial she had by Heathenish persecution. Therefore during the sixth seal, before the seventh be opened ( Chap. 7.) provision is made against Antichrist by sealing the Elect, as it were, marking and setting a part some few to be keeped clean from his corruption: which sealing, being especially against Antichrist, and so solicitously to be gone about before the seventh seal be opened, or any of the trumpets found, it doth evince this, that we are to reckon the beasts rise (and so the beginning of these forty and two months) from the close of the sixth seal, and opening of the seventh or a little before: it doth also confirm this, that the beast, and the number sealed ( Chap. 7.) in reference to him, are wholly contemporarie; but that sealing contemporateth with the beginning of the seventh seal which succeedeth to the sixth, and continueth with the beast to the end of the sixth trumpet, as that Learned Author Mede, part. 2. Synchron. 1. doth demonstrate.

Again, the same thing is clear from Chap. 12. for the Churches flying to the wilderness and continuing there for 1260. days, is the very same trial, having the same rise and close with the beasts dominion, and the Prophets prophesying in sackcloth: Now from verse. 6. and 14. (being compared with what goeth before) we will find, that immediately this flying of the Church to the wilderness is upon the back of the Heathenish persecution, and the Dragons waiting to devour her; and immediately she getteth civil Authority on her side. From which grounds we gather, 1. That the close of these forty and two months of Antichrists absolute tyranny will fall in Anno 1559. or thereby, in which year by public Authority in a Diet of the Empire at Ausburg the liberty of Reformation and Religion was established, and the free profession thereof without any prejudice to men's estates, or civil privileges was enacted; for, though before that time Religion was practiced in many places of the Empire, and other Kingdoms of the world; yet was there immediately before that so great an eclipse in Germany, England, and other places, that we cannot reckon the witnesses to have ascended to Heaven before this. 2. Neither before this time was there public Authority for the profession of Religion, but profession was a crime, men's liberty and privileges were restrained by it, the Protestant Princes Commissioners were not admitted to the Council of the Imperial Chamber; which, after that this pacification was concluded by Ferdinand, was remeaded.

Again, it is most usual to count the change of periods in the visible Church by the change of events in the Empire, and also to account these from its authoritative conclusions, as we will see in the close of the first period of Heathenish persecution, and Satan's casting from Heaven, reckoned Chap. 12. following. Beside, it is not inconsiderable, that about this time Religion was again established in Britain by Queen Elizabeth's coming to the Crown, Queen Marie having begun her reign, Anno 1554. and continuing in it for five years and some odd months, died the same year. Also it was revived in Scotland the year before, as it was in France at the entry of Charles the ninth his reign, Anno 1560.

2. We gather that the rise of this forty and two months reign, is to be reckoned from the year three hundred or thereabout, when the Heathenish persecution ceased, and liberty was brought to Christianity, as was formerly cleared, Chap. 6. This upon the former grounds must be acquiesced in, for timing the rise of the Churches flight, and Antichrists under-hand working, whatever objection arise from the application itself, as being too soon; yet that flight of the Churches being the second period of her condition, and succeeding immediately to the first, must be contemporated with the trumpets. And now, having thus fixed its rise and close, we may gather the duration thereof, which being supposed to be from Anno 300. or thereabout, to Anno 1560. or thereabout, it will extend in whole to us to 1260. years. And although at first we did not think it convincing to build the account of so many years upon the number of so many days, for the reasons formerly mentioned; yet considering that this definite number is five times mentioned under the same exact account, though in diverse expressions, which seemeth purposely to point out one particular definite number beside others; and considering that the event answereth this, or cometh near to it upon the former suppositions, We think, in this place, it is not unsafe to account days for years, seeing by the former characters of its rise and close, it is indeed found to comprehend so many years. And although at first (as is said) we durst not lay the weight of this simply upon the number of days; yet, being expounded materially by these foresaid characters, to signify so many years, as that is more plainly interpreted, Ezek. 4. we think it is not unsafe to yield to the light of the former reasons in this, (beyond what at the entry we were convinced of) that the time is definite here, as also in any other place where the like grounds can be given from the Text, for demonstrating of the time, without laying the weight upon the particular number alone. There are two objections to be removed.

Object. 1. That this reckoning seemeth to begin the Kingdom of Antichrist too soon while the Church enjoyed great outward liberty and much purity also, And therefore it cannot be said, that she was tread upon, or did flee while she continued to be in so good a condition. Answ. This objection doth not arise from the Text, but from the seeming difference of the event in the application; and if it appear by the series of this prophesy, that the Church is no sooner delivered from Heathenish persecution, but she fleeth to the wilderness, and hath wings given her for that end, There is no seeming reason can have weight against that. 2. In the Scripture, periods of time are counted from the main, or last part of them, as when it is said to Abraham, Gen. 15.13. four hundred years thy children shall be strangers in a land that is not theirs, and shall be afflicted four hundred years; yet being compared with other Scriptures, we will that the continuance of the children of Israel in Egypt was not so long; beside, that for a time while Joseph lived, they were not afflicted, but well entertained. 3. It is often the manner of reckoning, used especially in this Book, to reckon a whole period of the Churches estate from what is most predominant in it: as for instance, three great periods of the visible Church are reckoned successively to each other in this Book. The first under the seals, is reckoned a time of persecution under Heathens; and the Church ( Chap. 13.) is said to travel all that time, although there were many and considerable long intervalls of peace. Again, under the vials, Christ and His Saints are said to reign, although Antichrists Kingdom and profanity continue long very high in the world, yet is it called the time of his reigning, and of Antichrists down-coming, because from the beginning of that period it tendeth to that scope: so here, the first six trumpets being accounted one period, and Antichrists tyranny being the most prevalent event under them, and his rise being long working under ground before it came to a height, even from the Churches first outward peace, if not before; we conceive, upon these grounds, it is not unsuitable to Scripture, or this Book, to reckon Antichrists rise from the beginning of that period wherein he riseth, cometh to his height and reigneth, which is during the prophesy of the trumpets. For this also more may be seen, Chap. 12. and 13.

The second Object. is, That even according to this reckoning there will not be found 1260. years, seeing Constantine's public peace will be about the year 310. and it would seem that some years would be allowed for the witnesses killing that followeth after the 1260. days and goeth before the settling of Religion by Authority, which is their lifting up to Heaven. For Answer, we say, 1. It will not be unsuitable to comprehend the witnesses killing within the 1260. days; for, it being the lowest step of their sackcloth and the highest step of the beasts tyranny, or at least of his success against them, it may well come in as the consummating of their trial, and last act of his absolute supreme tyranny; and it must be so, otherwise Antichrist will reign longer than forty and two months, if he kill them not for that time, Therefore some render these words, when they shall be about to finish their testimony, and go off the stage, then he shall kill them; which agreeth well with the Greek. 2. If Antichrists rise should be reckoned during the sixth seal, and so supposed to precede a little the first trumpet that giveth the allarm upon his approaching appearance, the odds will not be so considerable as to mar this calculation, though by the number of eight or ten years of so many it doth not jump: especially if we consider, that the Scripture, in the reckoning of years, striketh not so upon the particular time, but taketh some definite number near unto it, as if we will compare, Gen. 15.13. and Exel. 12.41. Acts 7.6. Gal. 3.17. In some of these places, the reckoning is 400. years, in others 430. Beside, however they be reckoned, the beginning of them must precede either the Israelites coming to Egypt, or their afflicted condition in it, seeing, Gal. 3.17. these 430. years are reckoned to interveen between God's Covenanting with Abraham long before his posterity came to Egypt, and the giving of the Law after their deliverance from it. However if the periods of its rise and close hold, there is the less cause to differ in the particular account of the years.

For verifying the event according to this exposition given, these things are to be made out, that the Pope (whom we take to be Antichrist) hath tread upon the Church, and that his followers have possessed the title of the visible Church during that time, which we may the less insist in, because it is gloried in, and boasted of by his followers; and as Bellarm. allegeth, lib. 3. de pontif. cap. 2. before the Pope was pointed at as Antichrist by us, he universally flourished, but since that time did never grow but decrease, and lost many Kingdoms, reckoned there by him. Beside, it is evident from story, that though Antichrists height be not reckoned so far up, yet that he came to tread all under his feet during that period, experience through the world can bear witness thereof.

The second thing will not need much clearing either, to wit, that the true Church was few, and in a great part latent, and where it was discerned, ever persecuted: That which especially is to be made out, is, 1. That though they were few, yet was there ever some Church and witnesses keeped pure from Antichrists abominations until Reformation was restored in the Christian world. And, 2. that about that time of the Reformations springing up, the Professors and Witnesses of this Truth were brought exceeding low for a short time, to their exceeding great contempt before the world, and to the exceeding great joy and insulting of the Popish party; which yet continued not long, but ended with a more full authoritative settling of Religion than formerly it had. The first, to wit, that there was still a Church and witnesses during Antichrists height, may appear from these considerations,

1. If we consider the particular catalogue of witnesses which God raised up one after another to witness against the corruptions of that time, whose names and testimonies are particularly recorded by several Writers, particularly, Illyricus, catolog, testium veritatis, Cent. Magdebur, Fox, book of Martyrs; Alstedii chronologia testium; Usheru • de succession Ecclesiarum Christianarum, and sundry others. And if so much be known, we may gather much more indeed to be, considering the darkness of these times, and the great propension there was to suppress all that tended there away. 2. It is made out by Master Fox, White in his Way to the true Church, Jewel, Usher, and others, that Britain received not the Gospel from Rome, and that in England there hath been always some opposing his errors, until the time of Reformation came. 3. This may appear by the confession of adversaries, They grant that the Calvinists now are the same called Waldenses and Berengarians before; but these they say have been ever most dangerous to the Church of Rome, 1. Because it is of longest continuance, being from the time of Sylvester, who lived in Constantine the great his time; yea, from the time of the Apostles themselves say some of them. 2. Because it was more universal, and almost in all the earth. 3. Because it hath a great show of piety, having a good life before men, and believing all things well concerning God, being only blasphemers of the Church of Rome, as Reinerius contra Haereticos, cap. 4. affirmeth. Inter omnes sectas quae sunt aut fuerunt, non est periculosior Ecclesiae Dei quam pauperum de Lugduno, tribu • de causis, 1. Quia diuturnior; quidam dicunt quod dur averit à tempore Sylvestri, quidam dicunt quod à tempore Apostolorum. 2. Quia generalior: fere enim nulla terra est quà haet secta non serpit. 3. Quia cum omnes aliae sectae immanitate blasphemiarum in Deum audientibus borrorem inducunt; haec, scilicet, Leonistarum, magnam babet speciem pietatis, • o quod coram hominibus juste vivunt, & been de Deo omnia credunt, & omnes articulos qui in symbolo continentur, solummodo Romanam Ecclesiam blasphemant ac oderunt, cui multitudo facilis est ad credendum. This Reinerius, as Bellarmine asserteth, praefat. ad libros de pontif. wrote above three hundred years before him.

If we look Bellarmine in that preface ad libros de pontif, and sundry others of their writers, we will find them very near draw a series of opposers of this usurped Authority of the Popes. It is true sometimes grosser faults are imputed to these Waldenses and Pauperes de Lugduno out of hatred, than they were guilty of; yet if we will consider Bernard's writings against them, Sermon. 65. and 66. in Cantica, and Epist. 240. it is evident that no manifest gross crime is imputed to these (beside their opposing the errors of of the Church of Rome ) but such as they were calumniate with by the ignorance or iniquity of these times, as the great Historician Thuanus doth vindicate them. 3. If we will look particularly to the Church-story, we will almost ever find some visible party stand against the Church of Rome : for, the Eastern Greek Churches did never fully submit till the second Council of Nice, (which was Anno 786. according to some, or, 789. according to others) Neither was that submission full without all contradiction, nor of long continuance; for, Bellarmine, in the preface formerly cited, reckoneth their secession or schism, as he calleth it, to have begun about the 800 year, and to have continued long after. In the year 1439. the Greek Churches being affrighted of the Turk, sent Ambassadors to treat with the Pope and these in the West for supply; and these to obtain it, condescended to some articles different from their Churches, as the acknowledging of the Pop's supremacy, the doctrine of Purgatory and procession of the holy Ghost, and the practice of unleavened Bread, for which they were Excommunicated by their own Churches, while the Council of Basil sat. About the year 1170. The Waldenses or Pauperes de Lugduno began, (before that close of the Greek Churches with the Pope) as Bellarmine, ibid. citeth out of Reinerius. The occasion was this, one Waldus being stricken with fear by the sudden death of one walking in company with him, was put more seriously to seek God, and make for dying; whereby he came to discover the vanity of Popery, as the badges of antichristianity, and so to drink in the sincere way of Faith in Christ: these who followed him, though exceedingly persecuted, yet continued in the Alps, and other mountainous places and in Province, at Merindol and the parts about it, from the year 1200. till the year 1545. These, after hearing of Luther's preaching and doctrine, sent two of their Ministers to him, with whom generally in their Doctrine they agreed. These continue also to this day in the valleys of Piedmont, Angrongue, &c. under the Duke of Savoy. After him followed the Albigenses in France, Anno 1190. according to some, who did both in their disputes and sufferings confirm that the Pope of Rome was the Antichrist, and that Rome was Babylon, and also sometimes by arms did defend themselves, as in the memorable seige of Toulouse, where God wonderfully protected many of them against great violence. After them arose John Wicklif, an Englishman, Anno 1370. ( Bellarmine calleth it 1390.) he revived the Doctrine of the Waldenses and Albigenses ; and it took such rooting in many places, especially in Bohem, Hungary, Germany, &c. that they came to have great Armies in the fields; and after that John Hus and Jerome of Prague, who came to the Council of Constance, upon the Emperor Sigismound his safe conduct, were contrary thereunto burnt; they brought great Armies to the fields under the command of Zizka, he would have had forty thousand men under him; he defeated the Pope, Emperor, and other Popish Princes in eleven several battles, although he had lost both his eyes: they continued also strong after him under one Procopius Magnus, and were called Thaborites. At the Council of Basil they had granted unto them the Scripture in their own language, Priests Marriage, and communion in both Elements, &c. All Bohemia were divided in three sorts, one acknowledging the Pope fully, another seeking Reformation in some points of Doctrine, the third accounted him Antichrist. They continued till after Luther's days, who wrote to them to confirm them, as Sleidan recordeth, lib. 3. pag. 34. neither was their former courage daunted till division fell first in among their own Ministers of the new and old City of Prague, and afterward among the Soldiers.

Lastly, Although we could deduce no such thing by story, yet being here asserted to be during that time, we are to believe that it was truth, even as there were seven thousand during Iezebels persecution who had not bowed their knee to Baal, who yet possibly might be unknown to others, as to Elias, till the Lord revealed it to him in the general, without showing their names or where they dwelt.

It remaineth that we should make some application of the witnesses killing and their Resurrection afterward, which according to the former grounds falleth immediately before the year 1558. in which time we will find these things to fall out.

1. Anno 1546. Began that war between the Emperor and the Duke of Saxon, Landgrave of Hessen, and other Protestants in Germany : the year thereafter the Duke is defeated and taken prisoner; the Landgrave is shut up in prison, the whole face of affairs is changed, Protestant Magistrates exauctorated, many hundreds of Ministers banished, and others put in prison, if they did not receive the interim, which with a safe conscience they could not do: so that the face of affairs was very sad, the Protestants were made a prey, their Castles demolished, a great and incredible number of Cannons, and other Arms taken from them, and they, and prisoners with them, sent out through several corners of Europe, as trophees of the Popes absolute victory and subduing of Lutheranism: whereupon great insulting followed through the Popish world. At this time also persecution was at a great height in France, in the Netherlands under the Duke of Alba, and in England, during the reign of Queen Marie which began in the year 1554. It is marked by some (to wit, by Alstediu • , Chron. restium ) that from the year 1540. and some years after there were 900,000. Christians massacred for the cause of Religion, so that the Professors of the Gospel had not suffered more than they did immediately before that year 1560. having standing Laws in all Kingdoms against them, forefeitours, proscriptions, banishments, death, &c. exercised for the destroying of them, and they as infamous made incapable of all privileges and dignities. We may add, that about the same time, Anno 1545. fell out the great massacre of the poor Waldenses, in Provence in France, the burning of Merindol and other Cities where they lived, and the total destroying of their Country by the Lord O • e • s means: which, though it had been often formerly assayed, yet till this time could they never get it effectuated. Beside, at this time also was the persecution by the Duke of Savoy in the valleys of Piedmont : considering therefore the great and universal persecution rising at one time and with such success; considering also the persons upon whom it especially ceased, being either these called Waldenses or Albigenses, who being the stock of these who witnessed against Antichrist in much suffering and sackcloth whiles there were no other, may well be accounted eminently the Witnesses; considering also that this persecution ceased especially upon Ministers, who by their office are witnesses, the heat of it was against them; Bohem, being of these Albigenses, lost two hundred it alone, so that none were admitted to stay, but such as by receiving that interim gave submission; considering also the time that this is trysted in, being immediately at the height and turn of Antichrists absolute tyranny; and considering the great insolency and joy expressed by the Popish world with many indignities and reproaches against the poor witnesses of Jesus Christ, which were evidenced by their solemnities and the reproaches that in write were put on all that were called Protestants, and many other ways, as story holdeth it out: And lastly, considering the great, universal and unexpected reviving that the work of God had, and the happy condition that His Ministers attained immediately after these overthrows and that insulting; partly, by the change which Maurice, Duke of Saxon, made in Germany, with the edicts and statutes that followed thereupon, as was formerly hinted; partly, by Queen Marie of England her death, and other means trysted by God together almost at the same time throughout the Churches: I say, upon these considerations, it is not unsuitable to apply this killing of the witnesses to these persecutions; and their rising again and ascension, to the happy estate which the Church was immediately advanced to after that, and hath been since in some measure continued in, which, though it be not every way so glorious and prosperous as to be absolutely free, yet being compared with the former state thereof, may well be said to be in Heaven in respect of it, and we may warrantably conceive, that such extraordinary events trysted together would not be passed by the holy Ghost, and are not for no purpose timed so in this prophesy. Hence Observe,

1. Neither the sufferings of the Godly, nor the joy and insulting of the wicked are perpetual, but both have an end, and that speedily. Three days and an half is here the term of the wicked's joy; it is not worth the having. 2. The joy of the wicked doth ever end in more shame and confusion to them, and the low condition of the Godly hath ever the more glorious outgate to them. 3. Oftentimes the wicked are surprised when they look least for it, and God taketh opportunity from the lowest condition of His people to work their deliverance and to get Himself glory in the doing of it. 4. When God hath any singular thing to do, He will not only singularly fit persons for it, but extraordinarily or eminently call them, as it were, with a voice from Heaven to it. 5. When God mindeth the promoving of the Gospel, no enmity or opposition of enemies can mar it, though they be onlookers upon it. 6. There will be great odds between the success and respect that Ministers will get at one time, and at another: these Preachers who were formerly in contempt, are now in credit; this floweth not from the efficacy of men's gifts, nor dexterity in managing things, but from the Lord's call, designing some for suffering at one time, and others or possibly the same for the active promoving of His work at another.

Concerning the Waldenses.

HAving made mention of the Waldenses from the testimony of two Authors, it may be not impertinent to insert a little word more concerning them; partly, because the Books may not be at hand to everyone, and partly because some Jesuits, and particularly Gretserus in his preface to Reinerius, imputeth (though injustly) to Illyri • s, that he had mutilated this Author in his edition of him: and he doth also impute many absurdities to them which we will not own, and therefore cannot claim them as witnesses: he denieth also, that these who were persecuted at Merindol, and the places beside were of that stock, we may therefore lay down more largely what the forecited Authors say, whose testimonies they cannot refuse. That Gretserus, in the fourth Tome of the Bibliotheca Patrum, doth insert several Writers their writings against the Waldenses ; to this purpose, as he saith, That the latter Heretics may be confuted not only from new disputes, but from old writings, (and if there were not a likeness between their tenets and outs, this end by this could not be expected) amongst these are Reinerius, who, as he writeth himself, Chap. 3. was often upon the inquisition of these Heretics, Petrus de Pilichdorf, Lucas Tudensis and some other writings, and catalogues of their errors, without the names of the Authors. In the 4. Chap. Reinerius hath these words that were formerly cited, so that it may be a wonder how they could be charged with heresy and so persecuted as they were. Again, Chap. 5. He draweth their errors to three heads, 1. De blasphemiis, quibus blasphemant Romanam Ecclesiam. 2. In their errors concerning the Sacraments and Saints; 3. Notat detestationes quibus omnes honestas & approbatas Ecclesiae consuetudines derestantur. A taste of all may be given shortly, 1. They say the Church of Rome is not the true Church, but Ecclesia malignantium ; and that it began to decline in Sylvesters time, when poison was poured in the Church; they say that they were the Church, because they followed the Doctrine of Christ, of the Gospel and Apostles, both in word and deed; that the Roman Church is the whore in the Revelation, and these who are in her almost none of them keepeth the Doctrine of the Gospel; that they care not for the Pope and his statutes, but accounteth him the head of all errors; that none ought in the Church office; to be above another, or (as the next catalogue hath it) that Pope or Bishop had no dignity above the Priest by the Word. For the second sort of errors, they overturn all Sacraments: First, they say that the additionals profit not, the exorcisms and benedictions they reject; but never rejected the Sacrament itself. 2. The Sacrament of the Eucharist is denied by them, because transubstantiation sit in manu indign consicienti • , sed in ore digne sumentis ; they reject the canon of the Mass, and repeat Christ's words in any language, the other five Sacraments they expunge. The third sort of errors about the customs of the Church, are, in general, that what they read not in the Gospel they reject; as festum luminum, palmarum, &c. festa Sanctorum, the adoration of the cross; and use to work quietly on the feast days. All consecrations and benedictions of candles, fleshes, palms, fire, wax, agui paschatis, and such numbered there, are derided by them; that prayers are not of more worth in a consecrated Church than in another place; they called Images and Pictures Idolatry, and many such like; they reject Indulgences, Peregrinations; Soul-masses of the dead, Relics, visiting of Sepulchers, &c. are in nothing profitable for souls but for gain to the Clergy. When he hath laid down all these, he giveth this for the reason of them, because, saith he, they deny Purgatory, saying, there are but two ways, one of the Elect to Heaven, another of the damned to hell, and where the tree falleth there it will lie; and that all sin is mortal. He addeth in the close these three errors to them, 1. In that they would not swear, though some of them would do it when they were constrained. 2. That they condemned all Magistrates and Church-judicatories especially which were for gain. 3. All punishment of Malefactors. But in these we will find them calumniated: for, rash swearing, only then in common use, they abhorred; the Magistrates and Clergies practice of that time they condemned, but not their places; for, still they were obedient; and that revenge which they did condemn, seemeth to be the rigor of Church-men's persecution, otherwise it is known that themselves used defensive Arms, and were in subjection.

Chap. 7. He characterizeth them how they may be known; by their manners, saith he, and their words: their manners are compositi & modesti ; they have no proud clothing; they abstain from merchandize for eschewing of lying, swearing and deceits, and live on the work of their hands, and therefore their Teachers work; they multiply not riches, but are contented with necessaries; they are chaste, especially, Leonistae ; temperate also, they go not to taverns and dauncings, and they restrain anger,

Their words are precise and modest; they eschew scurrility and detraction and lightness in word, and lying and swearing; they account Vere and Certe to be oaths, &c. These seem not to be heretical characters; Yet, Chap. 10. they are four ways to be punished, 1. To be excommunicated. 2. To be deposed from whatever dignity Civil or Ecclesiastic. 3. Militari persecutione and manu armata, all that they have are to be taken from them. If they turn, their goods are not to be restored except on grace. And lastly, if they have vassals, they are loosed from their obedience; if they be under Superiors, their Superiors are to persecute them under pain of excommunication, and having their Subjects absolved from their obedience to them, and their lands are to be given to, and may be occupied by the Catholics; and for these he citeth many decrees of Popes: yea, the sons and the children of their favorers are not to be admitted to any office, as the decree that is at length set down there doth bear.

In the other Treatises, the same things are insisted on, that they derived their original from the Apostles, and said that the Church had begun to make defection in the days of Sylvester ; and, in a word, that they disclaimed the present Church of Rome, and said they were few that would go to Heaven, and though they mention community of goods, and impute that to them; yet story is clear, that they had their own distinction in their possessions and riches, &c.

Again, if we consider what the famous Thuan (whose testimony cannot be refused, being a popish President at Paris of great esteem) doth write of them in the sixth book of his histories; we will find, first, that he deriveth these at Merindol and other places formerly mentioned, from the old stock of these Waldenses : to whom he attributeth out of old Authors (particularly one Perpinianus, who was an inquisitor in them) these tenets, 1. That the Church of Rome was the Babylonish whore; because she had forsaken the Faith of Christ, that therefore the Pope and Bishops who sustained her, were not to be obeyed; that the Monastic life was a corruption of the Church; that the orders of their Clergy were marks of the beast mentioned in the Revelations that the fire of Purgatory, worshipping of Saints, Purgatory sacrifices for the dead, and such like, were inventions of the devil: to these, saith he, their certain Doctrines, some others were without ground added and imputed to them, he (meaning Waldus ) left his own Country and settled in Bohem, where to this day, these who embrace his doctrine, are called Picards ; he had a companion, one Arnoldus, who, taking another way by Alba Augusta, descended towards Toulouse : for which cause, these that followed him were called Albigenses, or Cathari : unto whom, saith he, these in England, who are called Puritans, are answerable: he doth also show how when Cassianus minded to extirpate these at Merindol, Alentus a noble man, who was also a good man and learned, did dissuade him from it, because they were diligent worshippers of God, obedient to Magistrates, and no ways guilty of the gross things imputed to them; whereupon enquiry was made in their lives, that the King might be certified of the truth thereof, which he compriseth in this sum, That these whow ere called Waldenses, 300. years before that, had gotten the possession of some barren parts which by diligence they had made fruitful, they were patient to labor, abhorring strifes, towards the poor liberal, in paying tribute to their Princes; and giving their Landlords what was due, exceeding faithful, assiduous in the worshipping of God, by Prayers and innocence of manners; again, that rarely they entered the Temples of Saints, except for their affairs of merchandize or other business they were out of their own bounds, and when they entered they did not fall down before the Images, nor offer wax candles nor any gifts to them, nor did entreat the Priest to sacrifice for them, nor did they sign their foreheads with the cross as the manner of others is; when it thundereth, they sprinkle not themselves with holy water, but direct Prayers to God; they go not for Religions sake to Peregrinations, nor discover they themselves before these Images of the cross as they go, they perform their holy things in another manner, and in the vulgar tongue: and lastly, they give no honor to the Pope nor Bishops, but do choose some of their own number for Pastors and Teachers; This is the sum of that which was sent to Francis the first: after this, saith he, two Commissioners were sent from them to the Parliament at Aixe, to whom they gave a confession of their faith, agreeing almost with the Doctrine of Luther. This was sent to King Francis, who having given it to the Cardinal Sadulit to be examined, the said Cardinal returned this report to the King, that he ingenuously confessed that what was imputed to them beside these things, was merely done to make them odious without any just ground, as he by his inquiry had certainly found; and that though there were shortly some things set down in it, and other things more sharply against the Pope and Prelates, yet could he not advise to any rigid course against them: he saith also that the former Commissioners desired a hearing, and that they should not be accounted Heretics before it was disputed and they convinced; and, saith he, though for a time this sisted the persecution, yet by the hatred of Cardinal Turon and others, and by a forged calumny that the Waldenses had gathered 16000. men together, and were intending commotions, they procured letters from the King to proceed in the intended persecution, which Mi • erius Lord of Pedar (as this Author calleth him, whom Sleidan called Odep ) did cruelly execute in the most heinous and abominable manner that hath been heard of; which afterward the said King exceedingly repented of, leaving it in his last commands to his son Henry to inquire in that cruelty; which in part was done, especially on a Monk who had invented new torments for them; and although, saith he, some by the prevalency of some Courtiers, especially the Guisians, were keeped from condign punishment before men, yet were visibly pursued by God, as this Author doth observe, pag. 122. From which we may gather, 1. the conformity betwixt their Doctrine and the truth which we do now profess. 2. How maliciously slanders are invented by Papists against these who maintain the truth, and how little weight is to be laid on their testimony in that respect. 3. That this opinion of the Churches begun defection in the days of Constantine is no new thing. 4. The horrible cruelty and unreasonableness of the Popish persecutions against these innocents that are so well testified of, which can be no other thing, but the cruelty of the beast here mentioned.

LECTURE V.

Vers. 15.

And the seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign forever and ever.

16.

And the four and twenty Elders which sat before God on their seats, fell upon thrir faces and worshipped God,

17.

Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.

18.

And the nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great, and shouldest destroy them which destroy the earth.

19.

And the Temple of God was opened in heaven, and there was seen in his Temple the ark of his testament, and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

THe Lord, having cleared and confirmed his people in reference to the fifth and sixth trumpets, He now proceedeth to the blowing of the seventh, which bringeth the last great woe: for understanding of it, there are two things to be observed,

1. That it dependeth upon and immediately succeedeth unto the second woe, so that where the second woe hath its accomplishment, there this third taketh its beginning. Now, the the second woe, having its end at the earthquakes shaking of some of the Romish Dominion, the same hour when the witnesses are taken up to heaven immediately after Antichrists absolute domineering, this woe cometh quickly upon the back of that, verse. 13, 14. and so must contemporate with the breaking forth of Reformation and its establishment in the Empire: we conceive therefore Antichrists height to be the march between these two trumpets, the sixth leaving him in his last act of supremacy at the very turn, and the seventh carrying on his ruin; for, these events of the witnesses ascending to heaven, a part of Rome's falling, and this seventh trumpet, are not linked together as successive one to another, but as contemporary one with another, the same hour, there being an hint given of that under the sixth trumpet, which is carried on and perfected by the seventh, to show where the march is to be fixed. Beside, the height of Antichrist and ruin, being woes of a distinct and contrary nature, it is not like that any considerable part of both should be comprehended under one trumpet which containeth but one woe; and therefore it is certain, that his dominion belongeth to the sixth, and his ruin to the seventh: we think therefore it is safest to begin the seventh at the beginning of his ruin, especially considering that by this trumpet cometh the news of the Kingdoms of the earth their becoming the Lord's; which consideration doth also confirm what formerly we laid down of the vials their being contemporary with the seventh trumpet, and none of them with the sixth.

2. We would observe the sibnesse and identity of this trumpet with the seven vials, Chap. 15. and 16. So that (as we conceive) these seven vials do more particularly in several steps declare the same events which are more generally here comprehended, which will be clear by considering, 1. The nature and titles of both: this seventh trumpet is called a woe, and the last woe; these seven vials are called plagues, and the last plagues of God; which is, upon the matter, the same with the last woe. 2. They have one object and earand, and effects common to both, to wit, the executing of God's vengeance upon Antichrist and the Kingdom of the beast, the destroying of them that formerly destroyed the earth, and the bringing Religion to light from under Antichristian darkness. 3. The rise will be found to be at one time, the seventh trumpet beginneth immediately after Antichrists begun ruin, as is said; and ( Chap. 16.) we will find the first vial to be poured on these that have the mark of the beast, whose Kingdom is not yet fully overturned until the sixth; and therefore must be in strength when the first beginneth. Beside, Chap. 15.2. they succeed immediately unto the victory of the sealed number, Chap. 7. and there is, upon the matter, the same song as is here: whereof see more, Chap. 6. preface. 4. By comparing this with Chap. 15. which is as a preface to the seven vials, it will appear they are exceeding parallel, yet one and the same, as the exposition of particulars going through all the parts will manifest: which ground being laid, will be of great use to understand, 1. this seventh trumpet. 2. the prophesy of these seven vials: And, 3. the intervening prophesy, Chap. 12, 13, 14. by which the principal typical prophesies, expressed in sevens, are interrupted; which is again made up by the vials which are to be knit in the series to this seventh trumpet, the Lord here giving a little hint of the coming events, by way of preface, and opening the Temple, verse. 19. which formerly was shut: and what followeth upon that? Chap. 15.6. out of the Temple, thus opened, come seven Angels having the seven last plagues, which are the particular instruments of this last woe, expressed generally under the terms of lightnings, thunderings, earthquakes, in this Chapter. We may add, that the whole prophesies of this Book, and so that of the seven vials, is comprehended in that Book which the Lion of the tribe of Judah opened, Chap. 5. And seeing, Chap. 10. the finishing of the mystery of God is applied to the seventh trumpet, these vials then must contemporate with, and belong unto that trumpet, seeing the event that is applied to it, is, Chap. 16, 17, and 18. particularly described, and to be fulfilled by them; and if they belong not to this trumpet, it could not be said that the event fulfilled by them, to wit, the avenging of God's people on the Antichrist and the whore and their destruction, were also fulfilled by it.

A special weight of the whole series laid down, doth lie in the confirmation of this, to wit, that the seventh trumpet and the seventh vial do contemporate and belong to the same times and events: we therefore further add, that we must either say that this trumpet doth contemporate only with the seventh vial, or with all the vials, or at least with some few of them and not with all; But neither the first nor the last, can be said: not the first, to wit, that the seventh trumpet and the seventh vial only do contemporate; because if so, then the six first vials immediately preceeding, behooved to contemporate with the six trumpets or these which precede the seventh; But that cannot be, 1. Because the six first trumpets and the seventh are different prophesies, six of them continuing the height of the Churches enemies and her low condition, and the seventh contrarily; and all the seven vials continue matter of one kind, to wit, the Churches rising condition, and her enemies down bringing: they cannot therefore be said to contemporate with prophesies of diverse natures. 2. If the first six vials should belong to the sixth trumpet and contemporate with it, Then it will follow, that the Churches lowest condition and most flourishing condition did belong to one prophesy; yea, to one step of one prophesy, to wit, one trumpet: and on the contrary, that the highest and lowest condition of the Churches enemies, to wit, Antichrist, did belong to one period; yea, to one step of the same period of the Churches condition: for, it is clear, that the Church is never lower than under the sixth trumpet, as the exposition of it doth clear, and what preceedeth in this Chapter doth confirm, and enemies were never higher, treading all underfoot: on the contrary, during the first six vials, the Church beginneth to flourish, the plagues are poured out upon his kingdom and seat, and himself taken and cast in the lake by the sixth vial; But this is absurd, that such contrary events, as Antichrists height and ruin, should belong to one period; yea, to the sixth part of one period; and the like can be shown in no other step of this prophesy wherein two such contrary events are comprehended, either amongst the seals, trumpets or vials, They cannot then be comprehended under the sixth trumpet; they must therefore all belong to the seventh. 3. These vials, as they contain matter of one kind, so are they one principal prophesy; and therefore they are no more to be divided, so as to contemporate some with the seventh trumpet and others with the sixth, than we ought to divide the trumpets to contemporate some of them with the seventh seal and others with the seals preceeding, considering that the spirit keepeth the same form in expressing this principal prophesy by seven vials, as in the former by seven seals and seven trumpets. 4. This doth confirm it also, that the contemporating of the first six vials with the sixth trumpet, would certainly lengthen it to an exceeding disproportionablenesse; for, Antichrists height and dominion, take up a long time; these six vials also take in a long continuance: it is safer therefore to contemporate all the vials with the seventh trumpet, and so their beginning being at one time as well as the close, their duration must be the same also. 5. This seventh trumpet bloweth immediately on the back of the second woe (which is the matter of the sixth trumpet) Now, the six first vials cannot belong to the second woe; for, its called a woe, because of the hurt and prejudice that cometh by it to the Church. Now, these six vials that destroy Antichrist, contain a great and unspeakable benefit to the Church, and are plagues in respect of the judgment that cometh on Antichrist by them, neither could well the seventh trumpet be called the third woe, as bringing a woe with it to Antichrist and his kingdom, if so be the six first vials did precede it (for they destroy him) they must therefore begin together.

The great reason that maketh some press for the contemporating of the first six vials with the sixth trumpet, is, that thereby they may bear out the seventh trumpet to be yet fully to come: and so (although the vials be begun) there may be the freer access to divine concerning supposed strange events of that trumpet; but from what is formerly said (in the preceeding Lecture) and what further may be said, Chap. 20. it appeareth that the seventh trumpet is blown already, which doth confirm the Synchronism laid down.

There are two main objections here, 1. That the seventh trumpet supponeth an absolute freedom from Antichrist and all enemies, because of these expressions The Lord omnipotent reigneth, the kingdoms of the earth are become the Lord's, &c. which cannot be verified during the first six vials; in the last whereof, Antichrist is high by his frogs, convening Kings and Nations against the Church, &c. Therefore this seventh trumpet must contemporate with the seventh vial only. Answ. This argument doth proceed from the misunderstanding of the meaning of this Text: for, this doth not show events preceeding the blowing of this trumpet, or what case the Church and world shall be in when it shall blow; but by anticipation, these phrases do express what was to follow upon the blowing thereof, and what a wonderful change might be expected by it: and this agreeth with the manner used in all the other types of this prophesy whereby the Churches estate is painted out according as by the effects typified it was to be. It doth therefore rather infer the contrary, thus, If by the sounding of the seventh trumpet, Nations become the Lord's, &c. Then the seventh trumpet doth not follow Antichrists final overthrow, but is to carry it on, because by it Nations are to be gained from him; But the first is true from the words: Therefore it is not to be posterior to his final overthrow, but is immediately to follow that time when all Nations worship him. See further, Chap. 6. Lect. 1.

The second objection, is, that before the seventh trumpet blow, the beasts Kingdom is said to be shaken with a considerable ruin; which say, some must belong to the vials, some whereof therefore must contemporate with the sixth trumpet. Answ. What we have said in the exposition will abundantly clear this: in a word, the sixth trumpet hinteth the turn which the seventh doth consummate; and it showeth, that immediately upon the back of the witnesses killing, there succeeded a glorious face of a Church in comparison of what was; which being compared with the application formerly given, will bear out this, that the Lord turned Antichrists highest fury against His Church and witnesses to be the occasion and mean of furthering his own ruin, and bringing of His Church to some footing; which we acknowledge to belong to the sixth trumpet, and maketh way for the opening of the Temple in heaven which was before shut, out of which the Angels with the seven vials do proceed; which showeth that there is some shaking of Antichrists kingdom antecedent to the vials, (as well as to the seventh trumpet) even as much as belongeth to the sixth trumpet; for, the first of them supponeth a visible Church-state, and some victory over Antichrist to be begun. From all which, the contemporating of this seventh trumpet with these seven vials, doth the more evidently appear: which we have insisted the larglier upon, because it is a main pillar that supporteth the series laid down, Chap. 6. and doth make the connection clear here, although we professedly spoke of it before.

To come particularly to the words then; the sum and scope of these following Verses, is, by anticipation, to give a little view what the vials express more fully from Antichrists begun ruin to its close: and this is brought in here for the confirmation and consolation of God's people, that before he insist in the particular explicatory prophesy of the Churches trials from the beast in the Chapters following, they may have a hint of the happy outgate following it, and it doth lay open a full view of the Churches militant condition to her close, before he again begin to deduce it from its beginning.

This happy outgate is three ways expressed, 1. by a heavenly proclamation of good news, verse. 15. 2. by an excellent song of thanksgiving, verse. 16, 17, 18. 3. by a type or vision, verse. 19. All which are but generally hinted, without mentioning any particular, because that is reserved to be done by the prophesy of the vials. The general proclamation, is, There were great voices in heaven, saying, The kingdoms of this world are become the Lord's, and his Christ's, and he shall reign forever : where we have to consider, 1. the news. 2. whence they come. The news have two branches, one is concerning the present happy change, The kingdoms are become the Lord's ; and the other is concerning the continuance thereof, He shall reign forever.

By Kingdoms of this world, we understand not all Kingdoms, but some or many; called Kingdoms, in opposition to persons or families, or parts of Nations. Now, the body of Kingdoms and Nations are brought in, as is expressly said, Chap. 15.4. parallel to this, All Nations shall come and worship before thee. They are called Kingdoms of this World, to show, that such Nations as formerly did not acknowledge God should now submit to Him. The scope is to show the increase of the Gospel after Antichrists begun ruin, in opposition to the former paucity that was in the true Church.

They are said to become the Lord's and His Christ's, in opposition to what formerly they were; they were His by creation, but were not of His Church, nor did not acknowledge His Christ as Head, but owned another master; now they become the Lord's by special acknowledging of Him, and they become His Christ's by the profession of faith in Him alone. In a word, this their becoming His now, is to be a pure Church to Him, such as no Nation formerly were, and as once the Jews were His in a peculiar manner. Beside, this is expounded, Chap. 15.4. All Nations shall come and worship before Him, by giving their professed subjection to Him. It is said He shall reign forever ; this is not only to show the perpetuity and eternity of Christ's Kingdom in itself, as it is expressed,