Commentary on Revelation

LECTURE III.

THe Spirit, having given a dark description of Antichrist, before He proceed to enlarge it in the following type, He doth in these two verses, to wit, 9. and 10. set down in plain words something necessary for the consolation of the Saints. 1. He layeth down that common and often repeated advertisement, He that hath ears, let him hear : by which, in this place, he setteth out, 1. the concernment of the knowledge of this mystery to Believers: and therefore we would not think it unworthy the pains to search in it. 2. It holdeth out an impossibility (save to these who have ears) to take it up and understand it, Therefore it will need the more diligence to search it. 3. It importeth a deafness in many who want ears for such Truths, and therefore it is not to be wondered although many Papists continue blind and do not discern this Truth.

Having premitted this general, He subjoineth ( verse. 10.) a special consolation, which may be a reason why people, in the flourishing estate of the wicked, would be the more observant, because there was retribution coming on the greatest and cruellest enemies of the Church, they being to be dealt with as they dealt with others. He that leadeth into captivity—he that killeth, shall be so met with: which judgment holdeth out, 1. the singular observing of justice, meeting them in their own measure, Psal. 137. ult. Isa. 33. 1, 2. 2. A great change coming on the highest power, and so that there can be no stability in greatness when this admired beast is captivated, as if he said, think not this beasts standing will be eternal, he that leadeth captive some, banisheth and killeth others, the day cometh when he shall be led in captivity: for, if the general be true, that all that lead captive shall be led captive, then this beast also shall be so dealt with, beside that it peculiarly relateth to him.

The consolation is expressly in these words, Here is the patience and the faith of the Saints. Here, that is, in this thing, and on this promise, there is a good ground for founding of both the patience and faith of the Saints. So that here, saith this much, that from this word they may patiently abide a whiles suffering, and by Faith expect an end to it, and an overthrow, and turn upon this powerful enemy that carrieth all now before him. Or, here, that is, in this trial of Antichrists before the end come, is exercised the patience and faith of the Saints; now they will have to do with faith and patience, now is the time of their acting of it, till this word spoken (to give them an encouragement) come to pass, to wit, that the two evils they suffered, killing and captivity, shall be returned on their enemies heads: God's promise is that which keepeth life in faith and patience and strengtheneth them, but still a time interveeneth between the promise and the outgate for the exercise of both these; and this is the end of continuing straits, else there should be little use for these Graces which are well put together.

From the 11. verse. followeth the second part of Antichrists description under a different type, because his way, end and pretexts, are such as cannot altogether by one beast be set out, It being no strange thing to set out our Lord differently, sometimes as a Lyon, and sometimes as a Lamb, as in the fifth Chapter; So is his ape Antichrist under a twofold consideration described, as was said at the entry to this Chapter. If it be asked, how it can be called another beast, as different from the former? Answ. 1. It is another type, describing the same power, as Grecia ( Dan. 7.) is described as a Leopard ; and ( Dan. 8.) as an he goat, yet but the same power signified in its diverse qualifications. 2. It may be called another beast, 1, Because it setteth out the same Antichrist, as in a different consideration, to wit, under the first beast, he is considered as a temporal secular Monarch in a series with the heads of the beast that went before, altogether constituting one beast and power in a continued line in one seat; but under this beast, he is considered as abstracted, and under this particular head, to wit, the last, and as considered distinctly by itself and not complexly under the multiplicity of heads as it was considered before, The Roman Monarchy being considered absolutely in the first, but in some respect only under the last: In which respect (according to the best Interpreters) the Kingdom of the Seleucides and Lagades, though it be comprehended under the fourth beast, yet is there a distinct consideration taken of Antiochus by himself, who was one of the horns of that beast, Dan. 7. because God's people specially suffered from him; and he being in many things typical of Antichrist, it may thus be done with respect to that also. 2. He is considered under the first type, as constituting one body with the horns and making use of them; here as head to the Clergy and making use of them: in the former he acteth by a civil Power, warring against the Saints and overcoming them. Here by spiritual weapons, as miracles, excommunications, pretences to Christ, (as we may hear) and therefore may be considered as a different power, the things he doth and the means he maketh use of being so different, one type will not fully describe him, Therefore this seventh head, being in respect of his claim so different from the rest, ought to have a consideration or type beyond them; In which sense, though he be the seventh head, Chap. 17. yet is he also called the eighth upon this consideration. 3. Under the first type, especially the matter of Antichristianism, or this Dominion or Kingdom itself, is set down; but under the second, the persons exercising that Dominion, and that by a pretence to Christ.

For the better understanding of this, consider three things, 1. That this beast is not in time posterior to the first, as considering it under the last head; for, he giveth life to the first, hath a hand in the healing of his wound, and so in his rise, it must be at the beginning of the forty two Moneths with the other. But this head, as abstractly considered, may be said to be behind the first beast in his complex consideration with all his heads: 2. As they agree in time, so they agree in design. This beasts design is to make the first to be worshipped (which certainly showeth they are one) but under this veil of an Ecclesiastic power and interest, as is said, and in ordine ad spiritualia, he driveth his design of pursuing temporal greatness and grandeur. 3. The power is the same; for, ( verse. 12.) all the power or commission of the first, is exercised by this, but variously vented, to wit, formerly by a violent way, here spiritually under deceitful signs, yet for the same end: whereby it appeareth, that the chief design of the spirit in this last part of his description by this type, is to show, 1. upon what account the world gave him such reverence. 2. by what midses he procured that temporal greatness and respect; he deceived the world by signs, &c. as is expressly set down, verse. 14.

In this description there are three parts. In the first, are set down the characters and design of this beast. 2. his weapons or means, whereby he prevailed to make his design effectual, from verse. 13. to 17. inclusive. 3. he giveth a character common to both these beasts, whereby it appeareth they are one, verse. 18. From all, it will be evident that this second beast setteth out Antichrist as a false Prophet, as the first did as an usurping Tyrant.

There are four things marked in his description, verse. 11. and 12. 1. It is described whence he rose, to wit, the earth : this doth not necessarily infer a different thing to be signified, as by comparing Dan. 7.2, 3. with verse. 17. will appear; the same beasts rise both from the Sea and the Earth: and though in that place the Sea be figuratively, and the Earth properly to be understood, whereas both are figuratively here, yet it enervateth not the force of the reason, because as there may be many diverse types, so diverse rises of these types, as the Grecian Monarchy, compared to a Leopard, having his rise from the Sea, Dan. 7. verse. 3, 6. is set forth by an he-goat having his rise from the West. But it setteth out, 1. an human or earthly beginning, opposit to divine; it is not from God's warrand, but from beneath. 2. An extending of his dominion to sea and land, as the Angel, ( Chap. 10.) set his feet on both, or, both over secular Powers and Ecclesiastic, according to the two rises of the several beasts. 3. A base beginning, yet rising withal slowly and insensibly in respect of this spiritual power; whereas his temporal power grew most in troubles and commotions, his spiritual did grow most in peace. 4. Because this appearance like a lamb, is not so monstrous-like as the former (which came out of the Sea, where great monsters do breed) but more came-like, from the earth.

The second thing he is described from, is his nature, in two similitudes, to wit, of his horns and his speech : and this partial describing of him but in few parts, and not in moe, as the first beast was, showeth that in all other things he agreeth and is the same with the former, as is particularly said of his power, verse. 12. Generally, this resemblance holdeth him forth to have a meek pretext and appearance, as hurtful to none by his power, more than a lamb can be with his horns, but really to speak and to be far otherwise in deed, as Christ speaketh of false prophets in general, Matth. 7. They come to you in sheep's clothing, but inwardly they are ravening wolves ; so to the chief false prophet this doth exceedingly well quadrate. More particularly, looking on this similitude of the Lamb here to relate to Christ as certainly when he is said to speak like a Dragon, it hath respect to the Dragon formerly mentioned, Chap. 12. and his blasphemies (seeing other ways Dragons do not properly speak) So while he is said to have horns like a lamb, it holdeth out a pretense he maketh to Christ's power and to look very innocent-like, as his vicar on earth, having all power to bind and loose for the good of souls, and so to do all in the Lambs name, and to prosecute his designs by his means, to wit, miracles, censures, excommunications, &c. This he is in show; but really come nearer to the trial of him, he speaketh as the Dragon, that is, his doctrine in general is blasphemous and idolatrous as was the heathen Emperors. Where it is observable he spake not as the first beast, verse. 5. and 6. of this Chapter, but as the Dragon, Chap. 12. there being an identity in these two beasts; and he is likened to the Dragon, because none interveened; the first beast spake like him also. 2. His decrees were to the same purpose, commanding the worshipping of Images, murthering of Saints, suppressing of Truths, &c. 3. His manner is not meek like a lamb, but terrible with threatenings, in case all be not obeyed that he commandeth. In a word, he appeareth one thing, and is indeed fully another.

LECTURE IIII.

WE have heard two parts of this beasts description, to wit, concerning his rise and nature, verse. 11. In the 12. verse. there are two other, touching his practice and design. If it be asked, what power this beast hath, or exerciseth, who looketh so lamb-like? It saith, He exerciseth all the power of the first beast : In a word, the same power formerly described, as agreeing to the former type, is exercised by this beast under pretext of his respect to Christ as his vicar and depute; he warreth with the Saints, maketh blasphemous decrees, &c. whereby a different power certainly is not described, but the way laid down how that beast did attain to exercise so great power, so that the Pope is inferior to no Emperor. This saith, its under the notion of Christ's vicar and pretence of Religion: which confirmeth what was said, that the first type describeth Antichrists power; this, the person exercising it and his manner of doing it. There is more difficulty of interpreting these words before him, or, in his sight, which importeth a contemporarinesse of this beast with the former, but not that they be different. It may be undestood then, 1. to imply a respect to this end, to wit, temporal greatness, which this beast under this type specially aimed at. So, before him, is as much as in his favors to usher him in, as if he were the other beasts Harbinger, as it is said of John, Mark 1. I send my messenger before thy face, &c. And thus by this shape and appearance he maketh way for the power formerly described. This agre • th well with the scope following, to wit, the Pope his using this Ecclesiastic cloak for attaining this temporal end.

In a word, that that power was exercised by the Pope under this pretext or shape, to establish the secular power expressed in the former type. 2. It is expounded by some, before him, that is, in the seat where the beast (complexly taken) fate, to wit, at Rome.

The fourth part of the description cleareth this, to wit, that which holdeth forth his great end and design in exercising that power; It is to cause the earth, and them that dwell in it, to worship the first beast, whose deadly wound was healed. By this first beast, is not understood simply the Roman Empire, but as under the seventh head, to wit, the papacy, after the deadly wound, which the sixth head got by Constantine's destroying Idolatry, was healed by Papacy.

By earth and them that dwell therein, are meaned the generality and plurality of the Christian world, especially the carnal multitude. By worshipping, is meaned that adoration whereof we spoke, verse. 8. and by his causing them, &c. is, imported both his end and effectualness in promoving it. In a word, he seeketh and endeavoreth by all means to keep up the authority and corrupt way of the old heathenish Empire in his person, that it get no less reverence in the world than any head that went before. And this which is in general here, he more particularly prosecuteth in the verses following. Out of which is confirmed, 1. That these two beasts are not, upon the matter and really different, seeing this last always seeketh the firsts honor; which, if they were different, could not agree to the Pope or Antichrist, who preferreth his own credit and authority to any other. And, 2. it showeth that the scope of this type is especially to show how the Pope came to what he was described to be in the former. So really the Popes gaining honor and worship to himself, was, upon the matter, a gaining respect and honor to the beast, as it had before his time; for though the object was somewhat altered, the series and kind was materially the same.

The particular way how the Pope rose to this temporal height under a Religious show, is set down in three steps, or a threefold influence he hath, 1. on the world, to cause them make an Image, 2. on the Image, to make it be respected. 3. on all men, by making them receive his mark. And the means how he attained all these are set down, 1. By miracles and signs; he cometh in on folks estimation and deceiveth them, as if he were something, verse. 13. and 14. 2. He proposeth the making of an Image to the former beast, that is, to clatch up and set on foot again a Roman power somewhat like the former before the head was wounded, though not the same, verse. 14. which by miracles he effecteth. 3. He giveth power to and animateth that beasts Image to do for itself and to gain worship, ( verse. 15.) by its killng such as do it not. 4. By his engaging all to worship that beast, and taking them in a special manner engaged to him under highest certifications of not buying or selling or keeping common commerce with them, verse. 16, 17. And he bringeth this to pass.

The miracles which are the first mean, are, 1. set down generally. 2. instanced particularly. 3. the influence of them on the world to deceive them (which is the shot of all) is set down. Generally, miracles are divided in true and false, 1. True, are such as exceed natural or second causes, which were proofs of our Lord's Deity, and sometimes by the power of God are mediately exercised by men. 2. False miracles, are not only such things as are mere jugglings (such as possibly were by the Magicians in Egypt ) but such as though they have some wonderment in them to men who know not the causes which produce these effects, yet are really brought about by second means; such are spoken of by Christ, Matth. 25. and such the Apostle faith shall make Antichrist famous, He shall come in the power and after the working of Satan, with signs, and lying wonders, 2 Thess. 2. • . Of this last sort are the Popes miracles; and it suiteth well with Antichrist to be stored with miracles of this nature, such as the papacy aboundeth with and glorieth in: and therefore none needeth to stumble to hear them mentioned.

The particular pitched on, is, He maketh fire come down from Heaven. It is not needful to stick to the letter here, the scope is clear, it is to show he shall do great signs for confirming his doctrine and power, even as Elias did, who twice made fire come down from heaven, 1 King. 18.38. 2 King. 1.10. So, as it were, he shall not be behind him. That miracle of fire coming down, is instanced, to show they shall be great. Beside, history maketh it clear, that often firy visions have been made use of by the Popes for gaining their point, as when Stephanus is going to seek help from Pipinus against Astu • phus King of the Lombards, Anno 751. firy balls are seen reeling and falling in amongst them, which he interpretteth as holding forth their ruin; and Anno, 776. two firy target appear against the Saxons, when they are to fight against Charles the great at Herburgh. Z • charias the Pope, in his march against Ravenna, hath igneas acies going before him, Cent. 9.301, &c. Or, it may be applied to the firy threatenings and curses by which they thundered and terrified men, and a counterfeit assuming of Christ's Power and Authority, as the two witnesses were really furnished therewith, Chap. 11.

The scope and effect, is, he deceiveth the world by these miracles: in a word, he deludeth them to think him indeed more than ordinary: which, (2 Thess. 2.) is called to believe lies ; and by these he confirmeth his doctrines and mandats, and maketh them pass is uncontroverted: and indeed all the Popish miracles tend to confirm invocation of Saints or Angels, Transubstantiation, Purgatory, or some such thing, as witnesseth Baronius his frequent mentioning of miracles, for this end, to confute Heretics, &c. and further in the Centuries, cap. de miraculis, &c. This agreeth well to Antichrist in the doctrine, and to the Pope in the fact: and under miracles and signs would be understood all these stupendous things spoken of amongst the Papists, either as done by the Pope himself, or by some of his vassals under him, yet so as the authorizing of such things dependeth only on him.

We come to that wherein he deludeth, or deceiveth, the world, which he by his miracles aimeth at; its saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Concerning this image, take these advertisements, 1. That it is no dead Image, but an Empire, that can speak and can cause such as would not worship it, be killed. 2. It is no different power from the two beasts formerly described, but the same under a distinct consideration of its rising, or of its appearing. This Image is the Pope under a civil notion, in which respect, he is the Image of the former Empire and the effect of his lamb-like appearance: in which respect, he is the efficient of this effect; for, this Image of the beast getteth the common worship of all the world with the former in all repetitions afterward, Chap. 15.2. and 16.2. and Chap. 14.9. it is always one; the character of the beast and his Image, the victory over the beast and his Image, are one; the judgment on the worshippers of both is the same, which can be true of no other but the Antichrist. 3. The reason why it is called here the Image, is to hold forth the way and steps how the Pope came to an height in temporal things by some resemblance to the old Empire. It is not every way the same with the former under this head, yet very like. Therefore, in some respect, it is its Image rather than itself; and that though both in its power and in its pretext he saith one thing, as if he were setting up Peters throne, yet really he is doing another, to wit, making an Image to the old Heathenish superstitious way of worship that was under the former heads. Therefore it is said, he deceived the world, that is, that he made them never acquaint with his design or intention of his work, which was to erect former Idolatry in worship and tyranny in his own person, but as if he minded the honor of Christ, Peter, Saints, &c. and the furtherance of Religion: he brought the world to be instrumental in bringing about this design, which (when it was accomplished) is the Image of the Heathenish Empire, for extent of dominion, manner of worship, cruelty against the Saints, &c. And therefore when he is brought in ( v. 14.) saying, that they should make an image to the beast, this is to be understood as the language of the design in itself, and not of his expression, as is frequent in Scripture. In a word, by Image is understood the papacies temporal power, which is indeed imperial-like, and therefore so expressed by the former type. So then, in this 14. verse. there is, 1. the design to make an Image to the beast which was wounded, This is called an Image, because it was in a great part like it, therefore represented as one Monarchy with it; yet not every way the same, therefore set out by another type also, as is said. 2. His manner of proceeding in this design, is, 1. in engageing the men of the world; for, he could not without them effectuate it. 2. The way he engageth them, it is saying, or persuading; which is not to be meaned of express saying so, but his miracles had such a language with them as to incline and persuade the deluded world to be well content to further such a thing.

3. The success is hinted at in the last words, and it did live, so it will read, & revixit, or vixit : not as if he were describing a present living pattern according to which that Image was to be drawn, but either he speaketh of the beast as it lived before it received the wound, which did then live ; or, as it may be read, it was wounded, and it did live, to wit, after his pains taken on the world to heal it, which is enlarged in the following verse, so that this is set down here by way of anticipation as is usual. That this wound is said to be by a sword, showeth it is not a wound by a schism, but by violence as was that in the sixth seal, Chap. 6.

He proceedeth to show the third step how this Image was made to live, verse. 15. It is by this two horned beast the Antichrist, he hath power to work a threefold effect on this Image, that is, by the devils assisting him, (God in secret justice permitting the world to be deluded) he is able to bring this design about, and that little rude draught of the Image, which at first was but dead and as it were in shape, he brought so on, till he at last made it look like that beast which went before it.

The first effect he worketh on the Image, he maketh it live : there was matter for a time in the Roman Church sufficient to heal the wound which the former head had gotten, but it wanted the form, which in time the Pope did give it by his taking to him supreme power in Civil and Ecclesiastic things and imitating heathenish superstitions in worship, so that which seemed to be dead before, now standeth up and appeareth. 2. He giveth it power to speak, that is, he furnisheth pretexts to it for taking on and venting this power in its decrees, threatenings, curses, &c. The third effect or part of the power committed to him, which constituteth this Image, is, power to cause (for the Image getteth this power) that as many as will not worship it shall be killed : which implieth, 1. That this Image is worshipped and allowed to be so universally as the beast was. 2. That this beast, or Image, will have worship under pain of death, that is, where the supremacy of this Pope is denied, there is nothing can keep from burning: It shall be capital, as heretical, and treasonable. 3. This Image causeth that they shall be killed, that is, by stirring up the powers of the world, who are devoted to it, to suffer none to live under them who did not acknowledge him. 4. It is said, this two horned beast giveth that power to the Image, because it is under the pretext of being vicars to Christ that they take these things on them; and it is that pretext which giveth them so much weight amongst men in the world as to be so worshipped. They may thank their counterfeiting Peter's succession for that. 5. He killeth not, but causeth that they should be killed: this is their way, to deliver to civil Magistrates as executers them whom they desire to be destroyed.

The last step of exercising his power, is, verse. 16, and 17. in his engaging and marking all for himself as his proper vassals and slaves by three marks. All which tend to show a special relation between him and them, and a peculiar dependence of them on him. 1. There is a mark, such as men put on their beasts, or merchants on their goods to make them known to be theirs. This mark is specially urged by him and threatened with wrath from God, Chap. 14.9, 10. 2. His name, or, the name of the beast which is broader: the meaning is, others are like children who partake of their fathers name, or as the wife that partaketh of the husbands name; so they partake of this beasts name. He is the Pope and they Papists, glorying in that as his native brood, thinking more to be called a Catholic Roman, or Papist, than a Christian or something like this. 3. The number of his name, seemeth to be yet larger, as ye would say the minimum quod sic : without which none can pass as his, so that if they have not the mark, they must have the name, or, at least, the number of it: whereof more hereafter. This effect is extended and particularized in two respects, 1. None of any sort escapeth, small or great, &c. 2. The part marked, is the right hand and forehead, holding forth an obvious manner of avowing him and an active engagement for him; It is said, Soldiers did wear marks on their right hands, and servants in their foreheads, but Popes hold men engaged under both these relations to them: (This, Mede upon the place, cleareth) by which characters we are not to understand visible marks imprinted; but according to the scope, that as our Lord hath his seal on His, Chap. 7. so this beast, who imitateth Him, hath something peculiar as from himself which Christ instituted not, which he will have on these who are his: and let it be observed, that both the beasts and the Image cometh under one beast here. 3. The certification whereby he enforceth this mark or subjection on men, it is by taking from them the common privileges of conversing with others under these words, to buy or sell, that looketh either to Ecclesiastic or Civil communion; all that will not become his, shall be excluded from both these: and if we look how far the Papists extend the excommunication of the Popes in debarring men from these things, and the use they make of their excommunications to force their obedience on many Emperors and others, they will be found clearly applicable in this particular.

In a word, this beasts drift, is, to make up an Image to the head that is wounded, and to establish such an Idolatrous grandeur and government again. And he bringeth it about by exercising his power, 1. On the men of the world, to make them pliable to it, which he doth by miracles and signs, verse. 13, 14. under pretext of some divinity. 2. On the beasts Image, by helping on that design in three steps, giving it life and putting it to act for its own worship when once it was formed; for, the scope (reckoning still the intention of the work) is to show this beasts design. Now if the beast and Image were different, he would nor, yea could not procure universal worship to both and that by one power, and if any of them were different from himself, he would not. 3. He exerciseth his power by putting his mark on all, which he attaineth by censures, lest they be shut out from common commerce or the advantages of his soul-merchandice and mercats, as he prevailed in the former of procuring worship to the Image for fear of death and killing.

For the confirming of what is said, we will find these things clear in the matter of fact from story, 1. That what Rome wanted by the Emperors turning to be Christians, or removing of their seat from it, it recovered by the Popes. And, 2. that that recovery began immediately after Constantine's coming to the Empire. 3. That the Popes used the same practices of blasphemy against God, persecution against His Saints, and followed it by the same means of deposing Emperors, assuming temporal power, and interdicting from fellowship and commerce with others: and although these things be particularly marked in particular Treatises and upon particular occasions, yet it may be observed here,

1. That Rome recovered and preserved dominion and grandeur only by the Popes means, witness, 1. that passage out of Steuchus, De donatione Constantini. Evers • imperio, nisi Deus restituisset pontificatum, futurum erat, ut Roma nullo tempore excitata ac restituta, inhabitabilis posthac, foedissima boum porcorumque fistura esset habitatio: at in pontifi • atu etsi non illa veteris imperii magnitudo, species certe non dissimilis long • renata est, qua gentes omnes, haud secus ab ortu & occasu, Romanum pontificem venerantur, quam omnes nations olim Imperatoribus obtemperabant. Et paulo post, An •• n omnia quae Rome quondam pr • fanaerant, sacra effecta sunt, quemadmodum omnia templa deorum facta sunt Ecclesia sanctorum? ritus item profani, coeparunt esse ritus sacri? Nonne Pantheon, templum omnium idolorum, effectum est templum beatae virginis? (secundum alios omnium divarum) Nonne in Vaticano templum Apollinis, ubi condita erant corpora Apostolorum, conversum in Ecclesiam ipsorum Apostolorum? ut superius demonstratum est, &c. That is to say, The Empire being overturned, if God had not restored the pontificate (or papacy) it had come to pass, that Rome at no time being raised up and restored, afterward being unhabitable, had become a most vile stable of Cowes and Swine: But in the pontificate (or papacy) although not that greatness of the ancient Empire, yet surely the appearance of it not much unlike was brought forth again, whereby all Nations from the East to the West do adore the Roman Pontife (or Pope) no other ways than of old all Nations did obey the Emperors. And a little after, are not all things which at Rome of old were profane (or common) made holy, as all the Temples of the gods were made Churches of Saints? also their profane rites began to be holy rites? was not the Pantheon, that Temple of all Idols, made the Temple of the blessed Virgin (according to others of all Saints) Was not the Temple of Apollo in the Vaticane, where were buried the bodies of the Apostles, turned into the Church of the Apostles themselves, as was demonstrated above, &c. These are a Popish writers expressions, defending Constantine's donation: And, in this sense, it may well be called the Image of the head that went before. Add to this some passages cited by Bellarmine, lib. 3. de Pont. cap. 21. The first out of Leo Magnus, Serm. 1. de natali Apostolorum. Per sacram D. Petri sedem, Caput orbis effecta, (Roma) latius praesides religione divinâ, quam dominatione terrenâ: quamvis enim multis aucta victoriis, Ius imperii tui, terra marique protuleris, minus tamen est, quod tibi bellicus labor subdidit, quam quod pax Christiana subjecit. That is, By the holy Sea of S. Peter, (O Rome ) thou being made the head of the world, commandest further by divine Religion, than earthly domination: for albeit, being augmented by many victories, thou hast extended the power of the Empire both by Sea and Land, yet it is less, that which the labor of war hath subdued to thee, than that which Christian Peace hath brought in subjection. The other passage is out of Prosper. lib. de ingratis, cap. 2.

Religion tenet. That is to say, Rome the Sea of Peter, which is made to the world the head of pastoral honor, whatever it doth not possess by arms, it holdeth out by Religion. Also that passage, cited by Forbesse out of lib. 2. de vocatione gentium, cap. 16. Roma per sacerdotii principatum amplior facta est arce religions, quam solio potestatis. That is, Rome through the dominion of the priesthood (or papacy) is made larger by the castle of Religion, than by the throne of power.

From which passages, it is clear, that Rome before the papacies height was really short (as wounded) in respect of what formerly it was, and also that what pomp Rome now enjoyeth, and what dominion it hath, it hath by virtue of the Popes supremacy. Let us add further some passages more, 1. Out of Socrates, lib. 7. cap. 11. who, speaking of the violence of Celestinus, who was Bishop of Rome, saith, that he, in exercising his power (as also the Bishops of Alexandria ) had gone, Iamdudum extra fines sacerdotii in principatum saecularem, that is, long since without the bounds of the priestly office into the secular dominion. And if it be true what is commonly asserted by Papists concerning the donation of Constantine, whereby he gave Rome and the parts about it to the Popes, to be possessed by them, as the patrimony of Peter ; and that therefore purposely he left Rome to the Pope upon that account, thinking it fit, &c. Ideo autem par esse censulmus, ut nostrum imperium imperiique potentiam in orientem transferemus, &c. quod ubi est principale sacerdotium & caput Christianae religions, datum à Rege coelorum, non est aequum ut terrenus Imperator illic potestatem habeat. That is, Therefore we judged it fit to translate our Empire and the power of it into the East, &c. because where the chief priesthood (or Papacy) and the head of Christian Religion is appointed to be by the King of Heaven, it is not right that an earthly Emperor should there have power. Which donation is more largely set down by Balsamon, pag. 88. and is generally owned by them with all the other contents thereof.

Agreeable to this it is which Baronius asserteth, Anno 312. num. 80. of Constantine's giving the emperiall palace to Melchiades the Bishop of Rome, and what is afterward recorded by him to be conferred as pieces of dignity by that same Emperor upon them, Anno, 324. num. 79. that Constantine would not suffer the prime Priests of the Christians to be exceeded in glory by the heathen Priests, who were ever adversaries to Christianity. And these privileges are reckoned by him, thus, Haec erant privilegia quibus templorum sacerdotes à majoribus traditis fruerentur: inter eos, eminebat sacrorum Rex, qui in conviviis super omnes excubare solebat; erat & Pontifex maximus, arbiter humanarum atque divinarum rerum omnium, quod breviter narratum habes ex Festo. Quanta autem potestas in Augure, qui comitia irrita reddere & abdicare etiam consules magistratu valeret, quae paulo ante recitavimus ex Cicerone, declarant. Vetitum iis erat ( ait Plutarchus) equo vehi, sed uti carpento pro amplissimâ dignitate soliti erant. Sacerdotum peculiaris mos ( quod affirmat Tacitus) erat, carpento capitolium ingredi; sic & videas Romanos pontifices ( quod tradit Ammianus) per urbem carrucis vehi, procedunt (inquit) vehiculis insedentes, circumspecte vestiti: sed & magna illa dignitas esse videbatur, quod (ut idem ait) nunquam pileum, insigne flaminum, deponebant, cum ( ut idem testator Plutarchus) caeteri solebant occurrentibus caput detegere. Observat hoc ipsum in hunc diem Romanus Pontifex. Refert idem etiam dialis flaminus immunitabere cui res sacrae & maximae concreditae sint, &c. Rursum vero deorum sacerdotes purpuram induebant, eandemque pretiosam, nempe, bis tinctam, ut indicat Ciceronis locus ill, &c. Mos quoque erat, quum dedicaretur summus Sacerdot, vittâ & coronâ aureâ caput ornari. That is to say, These are the privileges which the Priests of the Temples did enjoy as being delivered unto them from their forefathers: amongst them was eminent the King of their holy things, who in their banquets used to watch over them all; and the chief Priest was Umpire of divine and human things, as ye have briefly related out of Festus. And how great power was in their sooth-sayer, who could render even their common Councils of none effect, and abdicate the Consuls from their Magistracy, these things which we did a little before recite out of Cicero, do declare. It was forbidden to them (saith Plutarch ) to use a horse, but they were accustomed to use a chariot for their greater dignity. It was the proper custom of the Priests to enter the Capitole (as Tacitus affirmeth) in a chariot; So ye will see the Roman Priests (as relateth Ammianus ) to be carried through the Town in Coaches, they go (saith he) sitting in Coaches being clothed very circumspectly: and that also seemed to be a great dignity, that they never took off their cap, or bonnet, which was the ensign of the Priests, when as (as the same Plutarch witnesseth) all other used to uncover their head to these they met. The Pope, or Roman Priest, observeth the same until this day. The same Author reporteth also this immunity of Jupiter's Priest, that he might not give an oath, because it was not suitable, that he should not be trusted in smaller things, to whom the holy things and the greatest were concredited, &c. But again, the Priests of the gods were clothed with purple, and that very precious, to wit, twice died, as that place of Cicero showeth, &c. Also that was the custom, when the high Priest was dedicated, to have his head adorned with a riband or lace, and a crown or garland of gold, &c.

In which words we have the derivation of much of the Roman or pontifical pomp, to wit, the imitation of the heathenish high Priest: in which respect, this same Author Baronius disputeth much of their honor, Anno 312. num. 85. and 98. as also giveth that for the reason why the Christian Emperors did still retain the title of Pontifex Maximus until the reign of the Emperor Gratian : lest, saith he, the people should have been stirred up against them, if publicly so soon they had disowned their ancient Religion, which by that title was still after a sort preserved in the Emperors. By which reason the Author grants a great suitableness in that title to the old heathenish Religion; and that therefore seeing Popery (by his confession) hath both the name and the thing, in a great part, from the heathenish idolatrous Priests, as a copy casten in imitation of them, There must be here a great resemblance to the former wounded head indeed. And if that be true which Bellar. asserteth, ( Lib. 1. de Conciliis & Ecclesiâ, cap. 19) as the reason why the Bishops of Rome never keeped personally the Councils while they were in the East. 1. That it became not him who was the head to follow the Councils: And, 2. that he eschewed to be present where the Emperor was, lest he should have seemed to cede in place to him. This will show a very timely springing up of this supremacy. And although some doubt may be made of some of these particulars in matter of fact, and what was true of them, was not without a testimony against them; yet their owning of and pleading for these things, do sufciently clear the succession and resemblance of Popery to heathenish Idolatry, beside what is elsewhere said of its blasphemy. Again, it is clear, if we will consider how many Emperors and Kings have been trod upon by this Pope, and their Kingdoms disposed of to others, not only neighbouring Nations, but their own Subjects loosed from all tie and obligation to them, and all commerce even of buying and selling to be interdicted with these who acknowledge not the Pope: of which, See Decretum Martini 5. in fine Concilii Constantinensis. Prohibetur iis qui Romanam sedem non agnoscunt domici ilia tenere, larem fovere, contractus inire, negotiationes & mercaturas quaslibet exercere, aut humanitatis solatia cum Christi fidelibus habere. Et in Council • o Laterano, sub Innocentio terti • . Si dominus temporalis terram suam neglexerit purgare ab haretica pravitate, excommunicationis vinculo innodotur, & summus Pontifex vasallos ab ejus fidelitate denunciet absolutos, & terram exponat aliis occupandam. That is to say, It is forbidden to these who acknowledge not the Roman Sea to keep houses, kindle fire, make contracts, exercise whatsomever Negotiations or Merchandises, or to have the comforts or refreshings of humanity with the faithful ones of Christ. And in the Lateran Council, under Innocent the third. If a temporal Lord neglect to purge his Country from Heretical wickedness, let him be under the bond of Excommunication, and let the Pope declare his Subjects or Vassals free from their fidelity, and set forth his Country or Land to be occupied by others.

Hence it was made treason to have any commerce with the Lollards : And according to these acts, the Pope excommunicated Henry the 8. and interdicted all commerce with the English Nation, as it is emitted by Paulus tertius, Anno, 1538. and recorded in the History of the Council of Trent. Their bloody cruelty against the Saints, with their success therein, is notour not only by the writings of Historiographers, but is built on by themselves as a special evidence of their Church, and is made the 15. Note of it by Bellar. de Notis Ecclesiae, lib. 4. cap. 18. which being compared with the former Chapter, they contain many great victories of old and late against the Albigenses and others, opposers of the Pope; so as he concludes, that scarcely ever have these who were called Heretics been Superior. Which indeed being looked upon, as during Antichrists continuance of forty two months, it may be the fulfilling of what is spoken, verse. 5. and 7. of this same Chapter: and what Bellar. saith there of the killing of 100,000. Waldenses at one time, and what Mede citeth out of Peronius, that the number of the slain exceeded in France 1,000,000. during these wars, or any other story wherein they boast of the unhappy event that followed the opposers of the Pope of Rome, and so cite many Emperors, both of the East and West, overrun by him. It will tend to make up the proof of these assertions, 1. That the Bishops of Rome assumed to themselves as absolute Sovereignty over Kings and Kingdoms, as ever the former Emperors did over Provinces. 2. That they wanted not witnesses against their usurpation, but that in God's secret Justice they had power given them for so many hundredth years together to prevail over them, and with a high hand to massacre and undo them. And, 3. That in everything they have fulfilled in them the characters pointed out in this beast.

Neither is it unobservable that Bellarmine attributeth that greatness of the Popes Dominion to the time preceeding the Reformation, and so falleth within his forty two Months reign: for (saith he) lib. 3. de Pontif. cap. 21. Nam ab eo tempore, quo per vos Papa Antichristus esse coepit, non modo non crevit eius Imperium, sed semper magis ac magis decrevit. Leonis Magni tempore, id est, amnis centum quinquaginta antequam Antichristus vostra sementia nasceretur, Papa Romanus pluribus gentibus praesidebat, quam sese Romani Imperii fines extenderent, &c. Paulo post, Nostris vero temporibus, tam prosper illi omnia successerunt, ut magnam Germania partem a • iserit, Suetiam, Gothiam, Norvegiam, Daniam universam, bonam Anglia, Galliae, Helvetiae, Polonia, Bohemia ac Pamoniae partem. Itaque si prosper ager • , nota est Antichristi; non Papa qui tot Provinciis exutus est, sed Lutherus Antichristus merito dici potest. That is to say, For from that time, when, as you will have it, the Pope began to be Antichrist, not only his Empire did not grow, but always more and more it decreased. In the time of Leo the Great, that is, one hundredth and fifty years before Antichrist was brought forth, according to your opinion, the Pope of Rome was over moe Nations, than the bounds of the Roman Empire extended itself unto. And a little after, But in our times all things succeed so prosperously to him, that he lost a great part of Germany, Sweden, Gothland, Norway, whole Denmark, a good part of England, Switzerland, Boheme, &c. Therefore if prosperity be a note of Antichrist; not the Pope who is spoiled of so many Provinces, but Luther deservedly may be called Antichrist. Which words, by their own confession, bear out a great change upon their Popish Kingdom since the beginning of the Reformation, and a remarkable decay thereof since the expiring of the forty two months before frequently mentioned.

LECTURE V.

HAving given more particular marks of Antichrist, he now biddeth them, as it were, put them together and reckon. The sum of the verse is, in these four, 1. There is an advertisement to put them to stand and pause before they pass these descriptions; Here is wisdom, &c. 2. An exhortation to reckon, that it may be known what that number is which the beast putteth on his followers; Let him that hath, &c. 3. A motive, it may be understood and found out; for it is the number, &c. a help to find it out by mentioning a particular number 666. to show it is not every Heretic, but a chief one, who will have many things compacted and bound up together, that is, Antichrist; or, it is not an innumerable number, but may be understood and counted as clearly as 666. may. So it is a confirmation of the former reason, or an instance for proof of it: for, some number was meet to be named, seeing he had called it attainable, yet not this very number itself, for then there needed no reckoning, and therefore the wisdom required it to be employed in searching and applying the characters past, and not the number following: and this looketh liker the scope of that, Here is wisdom, putting, the Reader to a pause, and to resume what is said now, before he pass from the description of the beast to the condition of the Church, which followeth, Chap. 14. as, here is the patience of the Saints, &c. relateth to the words and matter set down immediately before. This is the sum and scope.

This verse then is set down by the holy Ghost as an exercise for spiritual wisdom to essay itself in. We cannot therefore pass it, though it hath tortured many in all ages to find it out: Before we come to reckon, we shall permit, 1. a short exposition of the words. 2. Some general considerations.

1. The pause or advertisement, Here is wisdom, doth imply a difficulty in the matter, needing spiritual wisdom for finding it out, yet so as in it, wisdom should have both an occasion and warrand for its exercise, and it is an invitation to try, as in these parallel places, verse. 9. of this chap. verse. 13. chap. 14. and verse. 9. chap. 17.

Only this is to be adverted to, that when he saith, Here is wisdom, the scope is not only to relate to what followeth, but also to cast an eye back on what immediately preceeded, as containing the exercise of spiritual wisdom as well as in what followeth, and some way consists in knitting what preceedeth with what followeth, as the former cited places clear.

2. The exhortation, is, Let him that hath understanding count the number of the beast : Where we consider, 1. What is to be counted. 2. What it is to count or number. 3. Who is this invited to it. By the beast here, no question, is understood the beast formerly mentioned through the Chapter, and by the number of the beast, that same which was formerly expressed by the number of his name : called there the number of his name, because it is something like himself in its nature. And this beast, as all the former, verse. 1. having a name of blasphemy, the number of that name must relate to a number of such peculiar blasphemies as differenceth this beast from all other Heretics, such blasphemies as constituteth him Antichrist; and so the number of them must be such a proportion as constituteth the receivers thereof members of that Kingdom and Antichristian. It is here changed and called the number of the beast, though it signify the same thing; partly, to show the coincidency of this name with the beast, that it is proper and peculiar to him; and partly, because this number is invented by him and imposed on them, as the character is called his also. And therefore in the reckoning of this number, we are led rather to search in the nature of the beast himself than to a more particular name, because the thing to be reckoned, is here not called the number of his name, but the number of the beast, because by describing his nature, it doth consequently point him out as by name.

To count here, is not then by Arithmetic to number out of a name, and to cast up a sum by so many figures, but doctrinally and judiciously to weigh the matter of that heresy or the nature of that beast: so the Lord is said to have numbered Belshazzar, Dan. 5. and to have found him light. Because by this way of putting particulars together, and considering them, when put together, the judicious searchers will find him exactly out, whether he be agreeable or disagreeable to the rule or character given, as Arithmeticians will do by their reckonings. Of this sort of reckoning there are diverse examples in Scripture, but of reckoning from the letters or figures of a name there is none. The first implieth a particular exact search, as if everything in him were considered by itself particularly, and put together again in whole, as Arithmeticians do in their countings. This is confirmed by considering the qualification of him who is invited to number, Let him that hath understanding, that is, not understanding in reckoning and Arithmetic, but in the discerning of the spiritual truths of God, Dan. 12. and Micah 6.9. especially of the characters of Antichrist formerly given, and of prudence to apply them where he shall discern them to be. This saith not that none other should count, the duty is common, but it saith few will take it to them and find it out, and that no other will come speed but they that take the same balance of the Sanctuary and spiritual wisdom to discern with; yet it is put to men's doors to essay this, but with much deniednesse and humility.

3. The reason or motive added to stir up men to essay this search or reckoning, is, for it is the number of a man. By the number of a man we cannot understand such a number as is made up out of the numeral letters of a name; we have no Scripture warranding that: beside, that would be little encouragement to undertake this numbering, or little exercise for spiritual wisdom: but, by the number of a man, we understand such a number as men do use, or is made use of by them, and is attainable to be known by them, Isa. 8.1. the writing pen of a man, that is, such as men use, and as men may understand; So, Ezek. 24.17. the bread of a man, is bread made use of by them, and whereon they usually live: and ( Chap. 21. of this Book) there is the measure of a man, that is, such as men use to measure with: in this sense the number of a man, is that which men use, and is obvious, if they have understanding to search it out: and certainly there is great odds to say the number of a man indefinitely, and the number of a man's name particularly. The first maketh it common to all spiritual men who may conceive it, as the exhortation implieth; This astricteth it to one particular man, as only agreeing to him. Thus the words may be rendered, It is the number of man ; for there is no article in the original.

Or, by the number of a man, may be understood a number not having God but a man for its Author, and not being approven of God but invented of man, what ever there be pretended: thus there are in Scripture such phrases, the wisdom of a man, the law of a man, the will of a man, in opposition to the Wisdom, Will and Law of God, &c. Thus the reason runneth, let spiritual wise men consider her and reckon well, for it will be found that this beasts number or doctrine is not of God, but of man, whatever be pretended, even as that statue ( Dan. 3.) might be called the Image of a man or of the King; not because it represented him, but because it was instituted by him. Neither of these will be disagreeable to the scope and truth.

4. The particular instance added, is, 666. We take this to signify some indefinite number, that is, 1. great: and so the errors and blasphemies of Antichrist, that he presseth on his followers, are not of some few points, but of very many. 2. That they are subtly compacted together, and have a dependence on each other, as that number 666. is. 3. That although they be compact and subtly interwoven, yet they may be searched out. It is not impossible also that there might be some proverbial speech in that number, setting out a great number: sure it is ordinary in writers to say six hundredth more, when their meaning is many moe: and hence some have entitled their books De sexcentis erroribus pontificiis. However this number cannot be the particular number which is to be understood as the result of the reckoning; for then there needed no more counting, but it is a general instance for confirming the former reason; it is such a number as 666. is, i. e. attainable by men's industry: for, this number 666. is not to be gathered out of one word, but all concerning Antichrist is to be put together, which in its sum and result will amount to this great sum.

Secondly, The general considerations are, 1. The scope of this, is, by the reckoning of the number to come to the knowledge of the person, power, state or beast understood. Therefore the phrase is altered in this verse from the former: there, it was the number of his name ; here, it is the number of the beast, because this being • ightly counted and summed, it will be as easy to know who this beast is, as if we had his name in particular: it must be something then that differenceth him from others.

2. Yet the whole stress of finding him out lieth not on this name, but on his name subjoined to all the former characters, yea as a sum it must be drawn out of them as a result from them put together.

3. It would seem, that as the mark, or character and name, doth not point literally at one particular mark or name; so neither doth the number to a literal way of numbering, or any definite certain number: for this name is in the whores forehead, Chap. 17.5. which, as in the former verse, cannot properly be understood: hence these phrases, number of his name, verse. 17. number of the beast, verse. 18. the mark of his name, Chap. 14.11. a victory over the beast, and the number of his name, Chap. 15.2. which are put indifferently, do import such a name as doth not so much consist in letters, as things and doctrines.

4. We will see these phrases put indifferently for one another, as the number of the beast and the number of his name. 2. The mark of the beast, verse. 17. and the mark of his name, Chap. 14. verse. 11. whereby apparently is holden forth, that as the beast and his name are of one nature, so also are the mark and number of the beast and of his name: and therefore what we find the one to be, the other must be of that nature, although there may be different degrees; and seeing the mark is something indigitating the interest of the beast in such a person who hath it, the number must be so also: for we conceive the number of his name, or mark of his name, is all one upon the matter, but is called the number of his name to show the numerousnesse of his errors; The mark of it again, to show the nature of them, which is to make some impression on them like him, as a seal leaveth its likeness in the wax.

5. Whether this number doth point at the beast, to wit, the Roman Empire as taken complexly, or as considered under this seventh head by the former types, it pointeth at one thing, and demonstrateth the same power as is sure; yet comparing it with the former verse, and the scope which is to describe Antichrist, it agreeth more properly to the seventh head as such a number which relateth to him; for, the mark is his, and so must the name and its number (as all the former descriptions do) belong to him also.

To come nearer, let us consider shortly what is the mark and name and so the number of the beast: It is certainly something not literally to be understood, but what maketh men in a special way to pass for this beasts followers, to wit, Antichrists, and to be accounted his; for, it is he that maketh them all receive this mark.

This mark seemeth to be a peculiar thing agreeing especially to Clergy-orders, and these who by oath are engaged to him, which is the most intimate sibnesse between him and any possible (for, it is opposit to the mark and seal of our Lord Jesus, whereby he setteth apart some for himself, and having such a woe peculiarly threatened against it, Chap. 14.9. and 11. and seeing it supposeth them to be specially employed for him as Soldiers under his colors, it may well agree to them though not only) It may be the receiving and believing of these trumperies, that he (that is, that beast) proposeth; Not only having an outward profession of them, but an inward affection to them, delighting in and resting on that antichristian worship in its complex form and mould Therefore it is called ( Chap. 14.11.) the mark of his name, that is, such a receiving of the name as hath an impression within and likeness to him.

2. By his name may be understood his doctrine and the public acknowledgement of it, even as by the Name of God and Christ is understood the Truth of the Gospel, because in these and by these He maketh Himself known; and to make His Name known, is to preach His Doctrine and Truth: and as the one hundred forty and four thousand, their having His Name in their foreheads, supposeth no visible character there but a distinction in their way from others, and a conformity to God in their walk, that who looketh on them and will try their way, it will be found they belong to God and profess His Truth; even so by the opposition, we may gather that this name of the beast is his doctrine as opposit unto Christ's, whereby he is to be known and discerned as by a name: by his doctrine men may be fully persuaded of him, that it is he; and the taking on his name, is the taking on the public profession of all these, and passing in this beasts reckoning as one of his, and so to be esteemed of by all others. In a word, it is a public avowing of the antichristian doctrine and partaking of the name of blasphemy which is on him.

3. By the number of his name, must be understood something conform to that which is the name, which being put together, maketh it up as a sum drawn out of a particular reckoning, or, as letters and syllables make up a word, thus the number is in particular doctrines or errors, like so many distinct letters, the name is like a word made up of these put together. This we take to be his characteristicall tenets and doctrines laid together, that will amount to evidence and prove so much as this, that whosoever maintain such doctrines, is the Antichrist and beast here mentioned; But thus reckoneth wisdom, The Pope and Papists maintain such doctrines. Ergo, &c. And by this means, as by so many characters or letters, we come particularly to know him who is here obscurely described: And therefore it is called the number of the beast as well as of his name, because it is as well to find out the beast as to find out his name, this name being rather to describe his nature and find out this party than curiously to insist on a name, even as he is called ( Chap. 9. verse. 11.) Apollyon and Abaddon, in respect of his nature and properties of tyranny vented by him, this being the Spirits way to describe him by his nature rather than by letters; and so is the whore, ( Chap. 17.) styled by a name, signifying her nature, and gathered from her practice. In short, the thing we conceive intended here, is, 1. to propose the special and peculiar doctrines and tenets that agree to Antichrist, without which he will not acknowledge any for his. 2. By wisdom to see where these are owned and by whom, and so to come to apprehend that party as surely to be Antichrist, as if by name it were recorded.

If it be doubted what are the characteristicall doctrines or errors that serve to point out Antichrist? Answ. 1. They must not only be different from the Truth of Christ, but in a strain and series destructive to His Truth, and inconsistent with the nature of His mediation, the end of His humiliation and suffering, and Offices of King, Priest and Prophet. 2. They must be such as have some pretence to Christ, and do wrong Him under a show of reverence given to Him, and so differ from the former heads. 3. They must differ from the tenets of other Heretics, not in grossness so much as in nature; for, all are not the Antichrist, though they may be Antichrists. These particular differencing characters we conceive are fully set out in the former part of the Chapter, and he is to have not some but all (though it may be every person have not all) yet may they in general be instanced in some few heads, as most peculiarly agreeing to him and differencing him from others, as to consider the errors, not as in one person, but as in a Body or monarchick Kingdom, in respect, 1. of the complexnesse of his assumed power and Authority and his bringing all things to a dependence on that, and drawing in all under that head: not as an Haerosiarcha, (as other Heretics do make followers) but by pleading for a settled power and continuance of it, and for a worship due to him for his Authority: and upon this account, this assuming of power to himself above all that is called God, and making all to worship him, and driving that as the main thing with no less necessity to acknowledge him Christ's general absolute Vicar, than to acknowledge Christ Himself. This, both in this Chap. and Chap. 9. as also, 2 Thess. 2. seemeth to be proper to the Antichrist. I call this a special part or number of his name, because without this, none are admitted to be accounted his: Hence some may be gross in many of his superstitions and idolatries (as many Greeks ) yet by their schism of disowning him 700. years since, they are not under his number. Again, many Dominicans and others, will maintain many orthodox points of Doctrine, yet so long as the Popes Crown is not stricken at, his acknowledgement of them will not be denied. A second is, his changing all Religion in Doctrine and Worship to another mould, different from the simplicity Christ left it in, a putting it in a more external glorious and pompous state more heathen like; that is called the making the Image of the first beast (in part) and the Gentiles treading underfoot the holy City, Chap. 11.2. 3. His doing all this by an usurped power and illimited Authority, multiplying traditions, ceremonies, and changing worship at his pleasure; which sign of proud self-exalting and walking by that principle, seemeth very peculiar to him, as the strain of this Chap. and 2 Thess. 2. showeth. From these premisses it may be solidly reckoned who is Antichrist, and to whom this name belongeth, thus,

That succession of persons, or that party, power or state in the world which succeedeth the Roman heathen Emperors in their seat at Rome, having no warrand for their Authority from God, but from the devil, who came in piece and piece after Idolatry was crushed to restore another sort of Idolatry in the place of it, and by whom the wound Idolatrous Rome got was healed, after whom all the world wondered, and whom they universally worshipped, willingly giving to him more than human reverence, who boasteth of great power beyond any other in the world, and with liberty encroacheth upon God's prerogatives, and wrongeth His Saints to His dishonor, whose rise beginneth at the Church fleeing to the wilderness, and continueth till the witnesses be killed, growing 1260. years, who maketh War for a long time against the Saints and overcometh and persecuteth the Godly that acknowledge him not, and he, who in doing all this, bringeth it about under pretext of a title to Christ, verse. 11. deluding the world by false miracles for gaining his point, and, by Sentences and Excommunications, presseth all the world to be in dependence on him, and so forth, as may be gathered from the former part of the Chapter. He (I say) to whom all these agree, he is that Antichrist: for, this is a sure reckoning, Cui competit definitio, ei competit definitum. But spiritual wisdom will find all excellently well to agree to the Pope in his power, rise of it, exercise of it, continuance of it, means by which he came by it, and cloak under which he hid himself in coming to it, and in exercising of it: and therefore he is by this reckoning the Antichrist.

There are two other ways of reckoning beside this, more common to Divines: The one whereof, is, from the letters of a name (which in Greek and Hebrew are numerals) to gather a name, including this number 666. in it. Some others reckon it to a set year after John's writing the Apocalypse, as Daniel describeth Christ's coming by so many years or weeks before He came, so here they make John to describe the time of Antichrists coming before he came. Of these two ways which are followed by Learned men, we shall speak a word afterward. It is considerable how ever we reckon it, that it still trysteth in one Person or State, to wit, the Pope: yet we think the former way we settled on safest. 1. as best agreeing to the scope, this being subjoined at the back of such a particular description of Antichrist: now reckon (saith he) it is not impossible to find it out. And, 2. It is likest true spiritual discerning wisdom to gather from Doctrines rather than from letters, Divinity is more in these than in the other. 3. It is most safe and convincing: for, one this way may fix on the Antichrist, and by no numeral name can he without this; and be his name what it will, if the thing be found, it evidenceth the thief who is to be apprehended as guilty; and the succession of this power to the sixth head of the wounded beast, and his getting the Dragons seat doth more clearly point at the state Civil he belongeth unto, than any name, such as 〈 in non-Latin alphabet 〉 can convincingly do: beside, 〈 in non-Latin alphabet 〉 will agree to heathen Rome or Christian, as well as antichristian, and so can be no differencing name: and the words may be taken, thus, Now ye have gotten some; yea, many general characters of the Antichrist, any that hath wisdom lay them together, and see whom ye will find it to be, as the Lord, ( Dan. 5.26.) numbered Belshazzar, and found him light; not from the letters of his name, but from his practices. 4. This way of reckoning agreeth better with the opposition that is made to the Elect, Chap. 14. who have their fathers name in their foreheads, which is certainly some public profession or evidence of their adhering to him, being free from the pollutions of Antichrist. And therefore, on the contrary, this of Antichrists number, must be some deciphering of him in reference to his Doctrine, without which none are accounted his: especially, considering verse. 2. Chap. 15. it is something the Elect getteth a victory over. Therefore it must be some pollutting thing, which no national name is. Also this as the mark is upon them that worship him rather than upon himself; yea, it is upon them all (for, they must bear the name, or, its number, verse. 17.) and it is such a thing as by birth they have not, yet by devoting themselves to him, may be attained; and such a thing, as the having thereof, freeth them of his censures, and giveth them liberty to his Market, as the want thereof doth make them obnoxious to his censures, as is clear, verse. 17. and it must be some such thing as constituteth them antichristian, and so consequently in him must be such a thing as constituteth him Antichrist; or, contrarily, the name and number in him, is somewhat essentially holding him out to be Antichrist (as our Lord's essential attributes are comprehended under His name, and understood by it) Therefore, that name, or number, in them, must be such as constitutes them of that essence and body with him; for, it is derived from him to them, as the name of the Parent is to the Child, or, of the Husband to the Wife; and by that which is derived, they become not only to be called his, but indeed to be his: it must therefore be such a thing as deriveth with it his pollution and corruption to them that receive it, and which doth really difference and characterize his followers ( Chap. 15.2.) from the followers of the Lamb, and doth make them obnoxious to God's Judgment as guilty. All which do evidence, that by this name and number of the beast, must be understood the things, Doctrines or practices of antichristianity, and not any numeral name personal or National.

Irenaeus (much commended for the first reckoner of this number) after he hath touched some particular names especially that of 〈 in non-Latin alphabet 〉 , which he accounteth most probable, he maketh a twofold general allusion in this number 666. without astricting it to a definite number: the first, is, by comparing the coming of the flood under Noah, which was in the 600. year of his age, with that Image, Dan. 3. 60. cubits high and six broad: the 600. (saith he,) pointeth out defection at a hight, as that of the Image pointeth out Idolatry in the highest degree. The second way he applieth it, is by applying the first six to the defection of the first age of the world, the second to the second age, the third to the last age; and so to him these three, put together, do hold forth apostasy, defection and Idolatry in the greatest hight as if all trysted together, pag. 248. and 249. which saith the reckoning of this number by a general allusion, is no less ancient than by a particular definite number of a particular name.

There is one thing yet to be cleared, without which all that is said seemeth to be man • k, that is, what is the rise of mentioning this particular number 666. seeing that which is said could be clear without this? Or, what use can there be in this particular number in reference to the exposition given?

For clearing this, that it may be applied as having reference to the former general grounds, we may therefore consider this number 666. for application, 1. As a definite number for an indefinite, as the Lambs number of 144000. is, whereby is holden forth a great number, yet compactly joined and united together. Thus the meaning is, his number is 666. that is, the characters that he putteth on them that he counteth his, or the Doctrines he will have them to profess, are not some few errors, as may be in some other Heretics, nor some steps wrong here and there, but all that he counteth his (whereby he may be known) must take such a considerable number and compact body of errors, at least, and profess them; which errors are in a certain method all casten together, and linked through other with an orderly like dependence one upon another as that number 666. is; so as one thing being granted, many others will follow; and their fundamental grounds are like the 600. that include the 60. and 6. under them, that is, grant once the Pope to be the last Judge of controversies, traditions unwritten to be necessary, and the Scripture to be imperfect, the Pope to have Supreme power, &c. and what worlds of consequences depend on these? Neither shall we for the time curiously inquire for more particular reasons of this number, but shall acquiesce in and content ourselves with this general scope. We know Learned men have profitably taken much pains in comparing this number, which is made up of multiplying sixes, with that of 144000. Chap. 14. which is made up of multiplying twelves; yet considering that the 144000. ( Chap. 14.) is of the followers of the Lamb, and cannot be called the number of his name, and that this here must be understood of Antichrists impression upon each one of his Kingdom, we cannot see how they quadrat; and considering that there is very much subtility in it, and that the other general way is more plain, and yet as sure, we conceive it needless to insist on it, leaving liberty to any to follow it, or any other way whereby they may be edified.

For further confirming this general application, take these considerations, 1. That this number 666. is something which he putteth on his followers, and is rather that by which they are known, than by which he is known, except as he putteth it on them. This is clear from verse. 17. he causeth all men to receive this number as well as his mark: and therefore as we seek the mark and name rather among his followers than on himself (even as we do the Fathers name on the forehead of His followers) so must we do this number, as it were the least or easiest terms on which he will bargain for one to be privileged as one of his. 2. Consider that it is called his number, not because his own name giveth the account of it in a sum by its letters, but the beasts number is his, as before, the beasts mark, because he setteth it on; or, the Image of the beast was his, because he made it and was the author of it, as was cleared: So it is his number, 1. Because particularly he condescendeth upon it, and will needs have such a number for his number, else he will not bargain, as it were, like the Apostles word, 1 Tim. 5.9. Let none be received into the number under sixty years, as if one would count sixty the Apostles number in this respect, because he will have none admitted under it. 2. It is his number, as having him for its author and no other as opposit to God's appointment. 3. Consider that the scope and way of reckoning here seemeth, first, to propose this number 666. (whatever it be which is intended by it) and then from it to conclude and gather who is this beast: the name is drawn from the number, and by it, as it were, by his name we come to know him, and the number is not drawn from the name: that supposeth we must first lay down the name and then reckon from it; this holdeth out a reckoning from the number, to find out the beast, as by that which may be soonest known to take up that which is more difficult: the other way supponeth folks, first, to know the name, and out of it to draw the number; but the scope is to lead us to find out the name by putting such numbers together. 4. Compare this with Rev. 17.5. and 9. there there is the name of the great whore, MYSTERIE, BABYLON, which is called her name, because her nature and the nature of the doctrines maintained by her, were such as held her forth to be another Babylon ; and so here the name and number of it must be something suitable to Antichrists nature: Again, verse. 9. here is wisdom, which is a pause putting on to consider what followeth, as in dependence on what went before, Therefore must be something made up of both; and if this were to be reckoned numerically by a literal name, what would that which preceedeth contribute to this? or, where were the wisdom of comparing these together? Beside, we will not find in Scripture any such reckoning laid upon letters or figures, although it be ordinary to reckon that a name, which describeth the nature and the essential properties of the person or party to whom they agree. Therefore upon these grounds we adhere to the former exposition as most safe.

If any should ask, why we are bidden rather reckon his number than his mark, or name? Answ. 1. Because his number is more universal: all that hath his mark and name have his number, but all that have his number have not his mark and name; and because by searching this, we come to know his name, this is the right order of searching; yet if any think meeter to reckon from a name, suppose 〈 in non-Latin alphabet 〉 in Greek, or 〈 in non-Latin alphabet 〉 , which almost since John's days hath been followed, as appeareth by Irenaeus, who was he ••• of Polycarp, disciple of John, vid. lib. 5. adversus haeres. Cap. 30. pag. 250. edit. Eras. Sed & 〈 in non-Latin alphabet 〉 nomen, habet 666. numerum; & valde verisimile est, quoniam novissimum regnum hoc habet vocabulum, Latini enim sunt qui nunc regnant, sed non in hoc nos gloriabimur, that is, The name Lateinos, hath the number of six hundredth sixty six, and it is very like, for the last Kingdom hath that name, for they are Latins who now reign, but we shall not glory in this. Yet, the wisdom of God hath ordered so, that the sum or result of both reckonings turn to one, and pointeth at the same Antichrist hinted before; for, both the forenamed words completely exhibit that number 666. and point out the same party where the doctrines rested before. Neither will this destroy, but confirm our former exposition; for, this name is brought but as an accumulative argument and evidence of the Antichrist, Thus, he that hath all the characters of Antichrists doctrine, and hath a name, which in the numeral letters make up 666. he is Antichrist; But to the Pope, both these do agree: Only, as is formerly hinted, there is this odds, The name will not prove Antichrist without the other marks (for, it may agree to many) and the other marks will prove him without the name, for they can agree to no other, and are proper to him quarto modo.

Besides the former conclusion that this reckoning yieldeth, to wit, that by this beast is clearly pointed out the Pope, for out of this Chapter may be reckoned a proposition, that whoever stands marked with these properties, is the Antichrist; But the story and knowledge of the papacy, yieldeth the assumption, that it is the Pope to whom all these will agree, Ergo, &c. Besides this, I say, these other conclusions may be drawn, 1. That the conceit of a Danitish Antichrist invented by Papists to vindicate their Pope, is foolish and vain. 2. That Mahomet is not the beast intended here. 3. That Antichrist is no open professed enemy, but a false counterfeit pretended friend. 4. That he is already come; and so must be the Pope.

1. To show the vanity of that fond Antichrist, which they say shall be a Jew, one single person of the Tribe of Dan, from these two Scriptures, Gen. 49. v. 17. and Ier. 8. v. 16. exceedingly abused, which yet Bellar. dare not lay weight on; and that he shall come three years and an half before the end of the world, subdue all the world, making himself a Monarch of it, sit in Jerusalem, be acknowledged by the Jews as their Messias, build that Temple, do something miraculous, giving life as to an Image, making fire come down from Heaven, &c. and be destroyed by Christ's second coming, &c. after he hath killed Enoch and Elias, whom they call the witnesses, Chap. 11. We oppose to that conceit these truths in this Chapter, 1. The time of Antichrists rise is immediately after the sixth head of the Roman beast is wounded, to wit, when Heathen Emperors are put from their throne: Ergo, it is long before the end of the world. 2. The seat that Antichrist hath to sit on, is the seat of the Dragon, to wit, that seat where the devil by Roman Emperors sat and persecuted the Church before; But that is not Jerusalem, but Rome. Ergo, &c. That therefore is a truth of Chrysostom's, that he sitteth in the Temple of God, that is, not at Jerusalem, but in the Church, pretending to have a prime place in it. 3. He is not one single person, he is the seventh head of this beast; yea, he is a beast; But by none of the former heads of the Roman Governors can be understood any single person, but a series of Governors in one state; likewise by beasts, are understood a series and not one single person, Dan. 7. Ergo Antichrist is no single person. 4. His continuance is longer than forty and two noneths literally taken: which may be thus made out, 1. If his rise to his height be so slow and by so many degrees till he be up, and if his standing be so long as to bring and hold all the world under (and that by a sort of willing subjection) to fight with the Saints, and overcome them, and other such things as cannot be done in such space; if also his decay and ruin be by a long tract of judgments as is under the vials, Then he must be of larger standing than forty and two months; But the former is true. Ergo, &c. 2. It is clear from this, that it beginneth so soon as the Churches fleeing, which is about Ann. 300. and continueth till the vials come, which comprehend the time of the six trumpets, which certainly are more than forty and two months: for, the vials do bring the first judgments on him. 3. If his time had been no longer than forty and two months, it had been no great argument for Paul (2 Thess. 2.) to prove that the day of Judgment was not near, if forty and two months had been the longest time of his reign; for, that was Paul 's Argument, The man of sin is not revealed, therefore it is not at hand, for, that could only have proved it was not within three years and an half. 5. He is to be discovered before the end: for, the first vial cometh on them that have his mark; and ( Chap. 14.) they are threatened by public preaching with judgment before it come.

2. For Mahomet, this cleareth him also not to be that 〈 in non-Latin alphabet 〉 , 1. This Antichrist hath horns like the lamb, sitteth in the Temple of God, looketh like Christ; but so is not Mahomet, who was never a Christian. 2. This Antichrist sitteth at Rome, and by a new sort of Idolatry healeth the wound the sixth head had gotten, i.e. by worshipping Idols, Images, &c. But Mahomet abhorreth that, and pretendeth to worship one God only. 3. This Antichrist doth great signs and wonders; But Mahomet claimeth to none and pretendeth no signs, but to cover that, saith, that Christ was sent with signs, and he with a sword. 4. This Antichrist carrieth on and driveth all his designs under a resemblance of making use of Christ's power (as having horns like the lamb) and by a pretext of and claim unto a vicarship and deputation from him, so doth not Mahomet.

3. Hence also we may conclude, that Antichrist is no open opposer or denier of Christ to be Christ, or one that calleth himself Christ, but an intruder of himself in what is Christ's due, to His prejudice: for, 1. he hath horns like the lamb, which importeth a counterfeiting of him. 2. He hath miracles, which certainly are in imitation of the Apostles, who did them in the name of Christ. 3. He deceiveth the world, which cannot be done by a direct denying of Christ to be Christ, or the Messiah in word, especially if his standing be for three years and an half only. 4. He is called the false prophet, which implieth him not to have counterfeited himself to be Christ, but to have commission from Him, which he hath not. Beside, if Antichrists doctrine and profession were so direct and gross, there needed not so many marks to know him, nor wisdom to search him out, it could not but be palpable to all, who were the Antichrist. Again, many in all ages opposed Christ's Person and Natures, and were indeed Antichrists in a general notion, as Iobn saith in his Epistles; yet were not the Antichrist ; yea, some have called themselves Christ, yet were not the Antichrist. It can be therefore no differencing mark which agreeth to moe. Beside, his apostasy being a mystery, and then working, it is not like to be so palpable.

4. We conclude, that Antichrist is come and not to come, seeing the sixth head is wounded, the woman hath fled and her children taken up to Heaven: which was after her freedom from Heathen persecution. Beside, either the Church hath been this long time, put under the Dragon, or flood, or this Antichrist; but not under the former two. Therefore this time past hath been antichristian, seeing there is no interval between these conditions of the Church. Again, if all these characters be fulfilled, Then Antichrist must be already come; But the former is truth, as hath been seen in the exposition. Ergo, &c.

5. It remaineth therefore, as was formerly concluded, that the Pope is the very Antichrist, and the papacy the very antichristian Kingdom here described. Of these conclusions more may be seen, Chap. 17.

LECTURE I.

LECTURE II.

IN the preceeding part of the Chapter there is a little hint given of the estate of the Church, when Antichrist was at his height, she was in a defensive posture.

In the second part of the Chapter, (from verse. 6. and forward) the state of the Church is described after its beginning to be active and to come out of the secret wilderness wherein she was hid, and it hath two parts, to the end of the Chapter. In the first, the Church is set out encountering with the attempts of Antichrist in lighter skirmishes by the word, laboring to discover his treachery and Idolatry, and so to bring men out of his snare: and this is done by three several Angels, to the 13. verse. everyone of them more clearly speaking to the ruin of Antichrist, and threatening judgment on him and his followers than the former. In the second part, from verse. 13. to the end, when advertisement by the Word doth not the business, the Lord cometh in by deeds, and falleth about the perfecting of what was threatened by the former three Angels: which is set down in two similitudes, whereby he finisheth the execution of his wrath.

These three Angels come out after the darkness of Antichrist; to spread the everlasting Gospel, and to preach the righteousness of Christ: for, the sending of Ministers and the increasing of the Church go together and are trysted together. The first, in the 6. and 7. verses, hath this mainly in commission, to allure souls from Antichrists flattery to the saith and obedience of Christ. The second, in the 8. verse. cometh and foretelleth the destruction of spiritual Babylon, or Rome ; and because he would have them certainly believing it, he speaketh of it as a thing already done. The third, in the 9, 10, and 11. verses, cometh to denounce God's fearful judgment against Antichrist and all that should take his mark, that if they would not be allured by the Gospel, they might be scared by the plagues and judgments that were to come on him from following him. This is the sum of these three Angels preaching. If it be asked, to what time this relateth? though we will not be peremptor to determine, yet we think it looketh rather to the spreading of the Gospel about, or in the days of Luther, than to any time before.

Reason 1. Because the state of the Church, before the rise of the Gospel, is described before to be low, and this spreading of the Gospel succeeding to that low estate, it must look to her flourishing condition.

Reas. 2. Because the universal extent of this first Angels commission, is such that we cannot so well apply it to any other time before that; it is to all Tongues and Kindreds, which only was fulfilled then, and is in opposition to the former restraint.

Reas. 3. Because after the first Angels preaching the everlasting Gospel, there is an immediate succession of one after another, still without interruption carrying on this ruin: we take it therefore most probably to relate to the spreading of the Gospel after Antichrists begun ruin: for, till then, the Church was in the wilderness, and the witnesses are few and in sackcloth.

In the first Angels preaching, we have these four, 1. The instrument, an Angel. 2. The posture he is in, flieing in the midst of heaven. 3. His business or work, to preach the everlasting Gospel to them that dwell on the earth. 4. His message or the sum of his preaching, verse. 7. fear God, &c.

For the first, That the instrument is called an Angel, it is not properly to be taken: for, the Angels are ministering Spirits, sent forth to minister for them that are heirs of Salvation, Heb. 1. ult. but they have not the everlasting Gospel to preach. This treasure is put in earthen vessels, that the excellency of the power may be of God, 2 Corinth. 4.7. and he hath given to us the ministry of reconciliation, saith the Apostle, 2 Corinth. 5.18. and it is common to all Ministers to be called Angels, as Chap. 2. and 3. and Chap. 1. verse. 20. of this same Book; so we take the word here to hold out the Lord's making use of a Ministry after the darkness of Antichrist, to spread the Gospel: and the Ministers are called Angels, because they are God's messengers, entrusted by Him with a high and heavenly employment; and it is a title that should put Ministers in mind of their duty, to do God's will on earth as the Angels do it in heaven, in a spiritual and heavenly way, cheerfully, willingly and readily; and it should put people in mind of their duty, to take this word off Ministers hands, as from Angels. 2. Angel here, in the singular number, is not one Minister; for, in the lowest condition, the Church was in, as Chap. 11. she had two witnesses, and she behooved to have moe now when the Gospel is rising and to be published abroad; but we are to take the word collectively: and it is no extraordinary thing, when the Lord would speak of moe Ministers nor one, to speak of them as one; and it implieth no singularity or superiority in one over the rest, See Chap. 1. verse. 20.

For the second, the posture he is in, It is flieing through the midst of heaven, as is spoken of another Angel, Chap. 8.13. The Lord is now to show that He will not keep His Church and Gospel, as it were, hid in a corner, or in the Temple, as Chap. 11. verse. 1. nor on mount Zion, though that be more public, but He will send out His Ministers conspicuously, as it were, in the open view of all, to preach His Gospel to all the world. And he is called another Angel, as contradistinguished from that number of the true Church, mentioned in the former part of the Chapter. The Lord having a new task and a new piece of work, He provideth Himself of new Ministers, and, it may be, some out from among Antichrists followers, and none of these who stood on mount Zion: of such did the Lord make use in the beginning of the Reformation, to preach and to be instrumental for Him, who were not of the Waldenses or Albigenses, but drawn from the midst of Popery.

For the third, His errand or work, is, to preach the everlasting Gospel to them that dwell on the earth, and that to every Nation, and Kindred, and Tongue, and People : wherein we have, 1. His work. 2. The object or extent of it.

1. His work, is, the preaching of the everlasting Gospel : we need not tell you what the Gospel is, or what the word signifieth, it is that that the Angel hath to the shepherds, Luk. 2.10. good tidings of great joy ; and it is called the glad tidings of salvation, because it is eminently and excellently, beyond all comparison, the gladest news that ever were made mention of to sinners: and the word Gospel, is drawn from an old Saxon word, that signifieth God's-spell, such a word to man as is the best word that ever was heard of; there is none to it: And it is called everlasting, for these reasons, 1. From the rise of it, from everlasting in God's eternal plot and purpose. 2. From the effect, it bringeth life and immortality to light, 2 Tim. 1.10. and 1 Pet. 1. ult. It is said the word of the Lord endureth forever ; the effect and efficacy of it never endeth. 3. It is here called the everlasting Gospel, in opposition to the Papists calumny, who inquire, where was our Church and Gospel before such a time? and to charge the Gospel at its reviving, with novelty, because differing from their traditions, which for a time had obscured it, as if it had been buried: now what is preached, is the ancient everlasting Gospel, although it be of new revived; and the Angel is here said to have the everlasting Gospel, according to that word, 2 Cor. 5.18. He hath given, or committed, to us the word of reconciliation ; He is made a steward of it, which designeth and denotateth an office, he hath not so given it to the community or multitude, but hath committed it to such and such Angels.

2. The object or extent of it, is generally, to all that dwell on the earth, and to every Nation, Kindred, and Tongue, and People, as if he said, the Gospel is not now to be sent to some few, as in the days of Antichrists prevailing, but to be manifested to all sorts of People of whatsoever Kindred, Tongue or Nation: And it is by virtue of this commission, that so many Nations and we at this day enjoy this Gospel.

The fourth or last thing, is his message, or sum of his preaching, more particularly set down, saying with a loud voice, implying great boldness to be in these Ministers, as was in our first Reformers. His meaning is, they should not by whispering do it, but with great authority and boldness should publish the Gospel.

The preaching itself, hath three heads, and a reason is annexed to persuade unto the first two. The first, is, Fear God. The second, is, Give Him glory : the reason annexed, for the hour of His judgment is come. And the third and last head, is, And worship Him that made Heaven and Earth, &c. These three look to the three great parts of Religion, opposit to the three faults that the followers of Antichrist are given to. The first looketh to the regulating of men in their inward frame; the second in their Faith; the third in their external worship.

1. Fear God. This regulateth our fear as to its object, to wit, God ; which supposeth now, that many things have been feared by the world more than He: also it showeth, that outward service will not do it, there must be a right principle within; and so it is opposit to profanity and hypocrisy, fear of men and Antichrists cursings, which should from this forth be less feared.

2. Give Him glory. The giving of God glory is diverse ways taken, according to His diverse Attributes; but we take it here to look mainly to the giving of Him the glory of His Grace, in resting by Faith on Christ alone, as the only Mediator and Savior, so renouncing all others, as it is said of Abraham, Rom. 4.20. he was strong in Faith, giving glory to God; and Hos. 11.7. though they called then to the most high, none at all would exalt Him, none would give Him the glory of His Grace by believing: for, as the rejecting of the Gospel, is a despising of God; so the receiving of the Gospel is a giving Him glory. Reason 1. Because the glory of Grace, is especially the glory which the Gospel holdeth out. 2. Because this meeteth especially with Antichrists dishonoring of Him, by giving the glory due to Him to other things, Saints, Angels and men's own works, and in not resting on His Mediation, Intercession and Satisfaction alone; and this cometh nearest the scope.

The reason persuading to these two, for the hour of his judgment is come : which being compared with a word, Acts 17.30. The times of this ignorance God winked at, but now commandeth all men everywhere to repent, the force of the argument is this, beware now of giving the glory of God's Grace in a Mediator to other things; for though God hath spared men a while in the times of ignorance and darkness, He will not do so now when the light is broken up, but will send sudden judgments on the despisers of the Gospel; and many Churches that have not made use of the Gospel, find this true this day. 2. It is called the hour of His judgment, to teach us, that as God hath a set time for all things, so hath He a peculiar time for judgment; and as for all sinners, so for these that follow Antichrists way; and also that often the hour of preaching the Gospel, hath the hour of judgment waiting on it, if it be abused.

The third head of his preaching, is, And worship Him that made heaven and earth. This looketh to their external worship, as if he said, ye have been worshipping stocks, idols and images of gold and silver, vanities that cannot profit you, now beware of continuing any longer in that way, but worship the alone living and true God, who is thus described, that He made heaven and earth the sea and fountains of waters, even as the the Apostle speaketh, Acts 14.15. We preach to you, that ye should turn from these vanities unto the living God, which made heaven, and earth, the sea, and all things that are therein, almost in the same words: and this cleareth that these exhortations are set down in opposition to the way they look before, while they were following Antichrist.

God is thus described here, 1. That they may see the vanity of worshipping any other than God, and that they had just reason and cause of worshipping Him. 2. To point out the obligation that lieth on men to give Him the worship and glory due unto Him; He made the heaven and the earth, therefore He is a glorious and powerful God. All this preaching is by way of application, and practical, because this is the scope of preaching, to put on to holiness and practice; and this is the right manner, when simply and plainly it is pressed on the conscience, without the curious conceity questions and useless cases used under Antichrist.

LECTURE III.

CHrist hath now begun to send out His light into the world, and though by many it getteth no good welcome, yet He goeth on and sendeth out others to denounce and foretell more clearly the ruin of that antichristian Kingdom, that formerly had deluded the world. By this Angel, understand, as formerly, Ministers stirred up after the first outbreaking of the Gospel, who, (perceiving Rome's perverse opposing of the preached Gospel, and seeing what shaking Christ by the first beginnings had wrought on his Kingdom) the more boldly and plainly foretell the ruin of that state now to be approaching.

The preaching of this Angel containeth two things, 1. The denounciation of Babylon's judgment. 2. The cause of it. In the denounciation, Consider the object threatened, Babylon. 2. The judgment, is fallen. 3. The manner of expression, it is in the by-past time and doubled. By Babylon here, is certainly understood some particular state, and the head of some such great state as was opposit to the Church: for ( Chap. 18.) there are many of her followers, who still regrate her fall. More particularly, we conceive it to be understood of Rome, not so much the Town as its dominion, being now headed with Antichrist, and, as it were, the head of this Empire: for it is the same, called MYSTERIE, BABYLON, Chap. 17.5. that is, mystically Babylon, as before, Chap. 11. spiritually Sodom and Egypt. And to Rome only agreeth the description following. 1. The great city ; so is Rome set out for its sovereignty, Chap. 17. ult. Called Babylon by analogy, 1. It was the head City over that Empire, which of old oppressed the people of God; So is this now. 2. That Empire was not oppressing outwardly only, but idolatrous also and enticing others to it, as ( Dan. 3, &c. ) may appear. 3. As in Babylon the people of God were keeped under, yet had a being amongst the Babylonians even at, Babylon, though not of them; so was the true Church captivated by this Church of Rome, yet had some being under and amongst them, though wanting outward beauty.

2. The judgment denounced on this antichristian state of Rome, is, It is fallen, whereby two things are holden out, 1. That Babylon was no more surely destroyed, than Rome should be finally and totally. 2. That it was now begun to fall, and that it should never after this be in such a settled condition as it was in before, but its fall was approaching, and this Gospel by the preaching of the Angel, had discovered Rome's nakedness and made her loathsome to the intelligent, and the coming judgment under the typs of harvest and vintage, should perfect it.

3. The manner of expressing this, is, as if it were already past, and it is doubled: Both which tend, 1. to show the certainty of the thing spoken. 2. the emminency and surprising celerity of it. And, 3. the concernment of it, to make men take the more notice of it as a great thing, alluding also to the manner of denouncing God's judgment on old Babylon, Isa. 21. The cause of this sore destruction on Babylon, is figuratively set down in the words following: in short, it is because she allured souls of all sorts from God's pure worship to communicate in her superstitious and idolatries, which before the Lord is as adultery and fornication spiritually in respect of its pollution and Covenant breaking with God.

By this comparison, or allusion to the manner of vile strumpets, who entice to filthiness, is holden out, 1. Rome's censure, who as an harlot, had broken Faith to Christ. 2. Her guilt in enticing others; yea, many to that superstitious way with her, and prevailing. 3. The moe she entice to be her followers, it is the greatter dittey; she made all nations to drink. 4. The nature of men and of superstitious will-worship, it maketh them drunk and they sweetly drink it as a cup of wine. 5. The effect of it, for as sweet as it is, it is Wrath, 1. Because it deserveth and procureth wrath on her and all who drink with her. 2. To be given up to drink this, is an effect of wrath and a great plague of God, 2 Thess. 2. That Rome in its hierarchy and spiritual dominion under the Pope, is this Babylon, will appear more, Chap. 17. and Chap. 18. where this same saying is repeated, but differently: here by way of prediction upon the foreseen begun ruin of it, there, to wit, Chap. 18. after its execution by pouring the fifth vial on the beasts seat, which is Rome.

The third Angel beginneth his preaching, verse. 9. and it is prosecuted, verse. 10. and 11. It is a conditional threatening of all Antichrists followers, if they shall continue to worship him, after the former two Angels have preached. There is a notable gradation in their preaching, not as if the first ceased to preach, when the second beginneth, or so forth, (for, all of them preach together) but that, first, God maketh His Gospel shine, and revealeth Truth both to great and small, learned and unlearned; that is begun by the first Angel. 2. When that getteth little hearing, but great opposition, especially from the great ones of the Popes Kingdom who are enraged at it, then the Lord maketh light, both in the clearness and force of it, to proceed further to discover Rome to be Babylon, and to set His Ministers more directly against that state, to batter it down and begin its ruin, and from His Word clearly to foretell the complete destruction of it, and that their grandeur and those grandees in their pomp shall come down. 3. Because a superstitious respect to that Sea was deeply rooted in the hearts of the plurality of people, the third Angel is sent out not only to warn all her followers by that prediction, but to withdraw them from that erroneous way under all highest pains, certifying them that Popery will bring God's everlasting curse on them, and that it standeth them on no less than the necessity of Salvation to quite it: by which Angel, separation from Him is pressed, as it is, Chap. 18. come out of her, when the same threatening is mentioned; so everyone of these Preachers and preachings inferreth the other well, and agreeth to the Lord's way of making His Truth to break up in the event. 1. Luther began to preach against some errors, as human traditions, and to open the Doctrine of Justification by Faith alone, in opposition to Indulgences, Purgatory, &c. at first, without thinking that Rome was Babylon, or that there was a necessity of separating from it, but the Gospel could not long be in the world but that must be clear like the light. Then, 2. he grew in light and boldness, and others joined with him, as Melancthon, Iustus Jonah, &c. and they came directly to speak of Rome as of Babylon, and of the Pope as of Antichrist, and thereupon applied these and such like plain passages, foretelling their ruin as of the special treacherous enemies of Jesus Christ, who had so long deluded the world and abused the Church.

Followeth upon that, the third Angels preaching, who cometh in with the necessity of abstaining from His worship and fellowship under pain of damnation; and the more the Pope fumed and persecuted, the more they preached and cleared that strange truth in the world, that Popery was of itself damnable, and that though God had a Church latent amongst them in the time of darkness, yet now he would not have it so, and this Doctrine was much urged against the Pseudo-nicodemites, to have the sinfulness of the Popish way born in upon souls, not only that it was not good or so good as the other, but that it was deadly and of a slaying and mortiferous power, and therefore the Godly could not communicate with them in it without sin. This was the Reformers third work. See Sleid. lib. 1. & 2. Calvin. opuscul. especially, class. 3. per totam. Luther his work ascendeth by these steps, 1. In his Theses, given out, Anno 1517. against Indulgences, and thereafter in their defense against Sylvester, Eccius, Pererius and others, he showeth these things profit not to life, but Repentance and Faith resting only on Christ's merits and the mercy of God alone, seeing no Saints merits are perfect. Anno 1519. Caralastadius beginneth a dispute against the Pope at Lypsick, whither Eccius came and provoked Luther to dispute, by maintaining the Popes absolute supremacy; which Luther impugned: Melancthon also was with Luther at this dispute (but after, in an Epistle to Leo 10. he excused it some way) yet Anno, 1520. he by a Book, de captivitate Babylonica, publicly asserted and proved Rome to be Babylon, and the Pope Antichrist. Sleid. lib. 2. pag. 23. Thereafter, Anno 1521. (when Zwingli had begun to preach boldly, the year before, at Tigurine in Helvetia ) Luther, with the whole College of Wittenburg, burnt the Books of his adversaries (as they had done his before) appealing from the Pope to a Council, earnestly exhorting to abstain communion with the Church of Rome, which thereafter he hath both in his Sermons and Writings confirmed. This was more fully afterward jointly prosecuted by Melancthon, Calvin, Martyr and Bucer. See Calv. contra Pseudonicodemitas.

So we take the scope of this Chapter generally to set forth, 1. Antichrists fall, and the certainty of it. 2. The means by which it should be effectuated, to wit, preaching and action; by preaching withdrawing many from him, by judgment overthrowing the rest: which judgments are more particularly described by the vials. 3. By what degrees or in what order it should be carried on by these means, 1. Preachings and threatenings go before judgments: And, 2. in preaching, the Truth of the Gospel is first preached, and then judgments more peremptorily denounced, ut supra, 1. against the head, then against the followers.

Now to come more particularly to this third Angel: he cometh shortly on the back of the former with a loud voice, which intimateth much deadness amongst the people that would not awake. 2. Much zeal, boldness and freeness in him that preached, making out this Truth plainly that he was commissionated with. It is in general a commination, yet set down conditionally, that it may be a warning to make men flee that sin, that they may escape that judgment: and because the Key of Doctrine in threatenings and promises, is not absolutely to be applied by Ministers, (the conditions whereupon it goeth being indiscernible to them) and so it differeth from the use-making of the Key of Discipline, whereby absolutely we admit to or reject from Ordinances, because the rule of it is conversant about external scandals and profession, which are discernible. In short, as if he would say, follow not Popery longer: for if ye so do, ye shall not escape the heavy judgment of God's everlasting wrath, and it will be the greater that ye have gotten warning.

In particular, it containeth a description of a Papist, or one of Antichrists followers, which is the object of this threatening, verse. 9. 2. It describeth their judgment, verse. 10, 11.

The description hath two parts, 1. They are described by worshipping Antichrist, which pointeth at some inward impression. 2. By reserving his mark, which supponeth some outward expression of their respect to him. 1. He saith, If any worship the beast and his image ; because none shall be missed, if it were but one that continueth. By beast and image we are not to understand two distinct things, as we show, Chap. 13. for, here they have the same common worship, and their worshippers are of equal extent, and their judgment is the same; and ( verse. 11.) when it is repeated, they are both spoken of as one, his mark and his name, and not theirs; but by beast is more especially holden forth the Pope, as the head of that antichristian estate, and, as it were, the Author; and by Image is holden forth the complex body of the hierarchy, doctrine and superstitions which he hath framed, called his, because he composed it and made it; called an image, because of its likeness to the old Roman heathenish worship and tyranny over the Church. The worshipping of these implieth (as was said, Chap. 13.) more than a civil devotednesse to that Pope as head, especially in his doctrine and worship.

The second part of the description, of receiving his mark in the forehead and hand, was expounded, Chap. 13. and implieth not only men's acknowledging the Pope, but their yielding and submitting to him, and giving up themselves as Soldiers or Servants to that antichristian state, adhering to that profession, and by public evidences owning it without, as well as cleaving to it in affection within. It is called here the mark of his name, which was before called the number, to show that the number is something making his followers discernible as well as the mark.

The judgment threatened followeth, verse. 10. and 11. which is to be looked on not only as he threatened them with hell; (for, that was common to such at all times) but from the aggravations of it, it is clear he threateneth them with more than an ordinary torment in hell; yea, more than these that lived in darkness before this light shined unto them. The judgment is generally set out in two similitudes, then aggravated by some circumstances. The same shall, &c. that is, everyone or any one that sinneth, follower or master. The first similitude, is, He shall drink of the wine of the Wrath of God, poured out in the cup of his indignation, &c. This similitude, is opposed to their sin, verse. 8. Antichrist hath a sinful cup, and they will drink it, God hath a cup of wrath or wine of wrath, not for refreshing, but that it maketh mad, drunken and loathsome, Psal. 75.8. Isa. 51. ult. Ier. 25.15, 27. And this wine of His wrath is poured out, to show the abundance of it: not in the cup of mercy; no, but of His indignation : and when the wine is wrath, and the cup indignation, O what a drink will that be, especially the wrath of an omnipotent just God • Psal 76.7. Psal. 90.11. every word setteth out its terribleness.

The second similitude, is, They shall be tormented with fire and brimstone : whether there be material fire in hell or not, we need not dispute, it is here to express the exquisitest and greatest torment that can be imagined from what is used amongst men, possibly alluding to the destruction of Sodom, which God destroyed by fire. Certainly that torment must hold out a great torment, yet there are four aggravations added, 1. This wrath is unmixed, verse. 10. pure wrath, O how terrible! when little sparks of wrath here mixed with many mercies are so sore, what will it be when there will not be a drop of cold water gotten to quench burning wrath? Luk. 16.

The second aggravation, is, verse. 10. in the end, that is, before the Lamb and His Angels : which implieth, 1. They shall be tormented before Christ (as if he took delight in it) whom now they despise, He will be master then, and shall see them and not help them, but their torment shall be, as it were, a satisfaction to Him and a trophee of His victory. See Luk. 19.27. The Mediators vengeance is sore, Isa. 61.2. 2. That there will be in them by this, a sense both of their loss and of the sin that hath procured it, to be a gnawing worm within them; they shall not get leave to forget any of these, this presence before Him being more in respect of their conscience and sense than of nearness of place, which is not understood here.

The third aggravation is from the eternity of their torment, it hath no end, but that fire burneth always: for, their eternal torment is but satispassio to them, and never satisfactio to God: for, the smoke thereof ascendeth forever and ever, verse. 11. It was Spira's word, he would ear little for hell, if it were for no longer than 20000. years, but when 20000. times 20000. years are expired, it is but beginning.

4. It is aggreged from its want of intermissions: pains here are sometimes less and more; but there there is no rest night nor day ; it is there always at the height of torment as the effect of God's wrath; In which ye have a lively description of hell. It must needs be a fearful thing to fall in the hands of the living God.

If any ask, how that rigide executing of justice upon the damned in hell may stand with the mercies of God, which are said to be over all His works, in a general sense at least? Answ. That may be said, notwithstanding of this, in these two respects, 1. Because that wrath which is inflicted upon the damned, is not adequate to the Power of God: for, He is able to punish them yet more terribly, even when their torment is at the highest. 2. Because even then they deserve more, and it would be no imputation to Justice if they were more intently plagued; for although their sins, as they are acts in them, be finite, yet being considered with respect to the object God, against whom they are committed, they are infinite ills; and therefore deserve infinite punishments, and so in severity of Justice might be reached beyond what they are: this expression, in its scope, here doth hold forth hell to be insufferable to all, but that there is a further and greater measure of wrath to be poured out upon these who are guilty of the sin of Popery continued-in after the bringing of the Gospel to light. Whence we may Observe, 1. What a horrible and dreadful thing hell, and lying under the wrath of God forever therein, is, that is so described here. It must be a fearful thing to be forever there. Many will curse their own unbelief of this when the cup of the indignation of God, filled with His wrath, shall be put in their hands to drink thereof forever. 2. This sin of Popery and worshipping of the beast must be most abominable, which hath this wrath threatened against it: it must be a desperate Religion that hath this condition for the expectation thereof. Let none think it a light sin, which the Lord so peremptorily threateneth: it is no little mercy that we are fred therefrom, and there is need to be thankful for the light we have, and to improve it well while we have it. 3. Abused light hasteneth, and heightneth wrath: hell now becometh both more hot, and more inevitable than before this light did break forth. The despising of the Gospel will make hell exceeding insufferable, even beyond that of the despising of the Law, as Heb. 10.28, &c. 4. Mark the connection of these two cups, there is a cup of sin which she maketh others to drink of (its called the wine of the wrath of her fornication, because in God's justice men were plagued by being given up to that error) whereupon followeth, verse. 10. a cup of the wrath of God, and that without mixture. Sin may be sweet for a time, but it draweth on bitterness without mixture; the cup that followeth it, will better show the nature thereof.

LECTURE IIII.

HAving shown the foretold threatened and begun ruin of Babylon in the former part of the Chapter, before the Spirit describe the perfecting of that judgment, He casteth-in two words needful for the strengthening of God's people: the first, is, verse. 12. and respecteth the former words, wherein Babylon's ruin was foretold; yet, for the time, Antichrist rageth and the Saints suffer. This verse comforteth and encourageth them against that temptation, two ways, 1. By granting that indeed this would be an occasion to exercise and try the Faith of God's people and make it known (which an hard time doth best) whether they will keep the commands of God, in their practice making conscience of these; and the faith of Jesus Christ, that is, it will discover true Faith from counterfeit, and who are true Professors of that Faith that is true; yet withal God's people shall have no loss by it, it will be but temporary, and here is their trial, that is God's end to exercise. Grace and duty are best tried and known in all ill time, a suffering time evidenceth honesty more than prosperity; and suffering is God's people's ordinary lot, whether Antichrist be falling or rising.

The second word cast in for comforting God's people, is from the blessedness of the dead (it may be especially of these that suffered under Antichrist) that die well in that difficult time. The first consolation, is from the outgate God shall give, when these trials shall be over and Antichrist ruined. The second, from what might comfort them in hardest sufferings for the time: it is casten in here before the sad things coming be set down, for two reasons, 1. To be a warning of the high degree that these troubles would come unto, so that these that were living should count the dead happy (that died well) who were freed from these days. See Solomon, Eccles. 4.2. praising the dead more than the living.

The second thing in the scope, is, to encourage and comfort the Godly that took the right way of living, so as to die in the Lord; these troubles should not mar their blessedness, but though the earth should triumph over them when they were dead, as Chap. 11. yet even then they were and should be blessed, and therefore needed not fear or faint under these trials which were coming.

There are four particulars in these words, 1. A preface, implying a weightiness in that which was to be delivered. 2. A plain maxim, Blessed, &c. 3. A qualification not restricting that blessedness to such a time, but showing that it is specially agreeable and applicable to it, from henceforth. 4. The reasons of this application, that they may rest.

The preface cometh in by way of diversion, as if it were a singular thing, thereby to make what is said the more remarkable. 1. It is not Iobns inventing, he heard a voice. 2. It is no earthly voice, but a sentence from heaven, such as should be respected. 3. What is said, is to be recorded as useful to God's people, Write, saith he to Iobn, which, except it be some special Doctrine, is not usually repeated.

The plain Doctrine or maxim that should be written in the hearts of all Christians, is, Blessed are they that die in the Lord. By which words, three things are holden forth, 1. An end common to all, which is death. 2. A difference in dying, and that is to die in the Lord, which is peculiar to some, and opposit to dying in our sins, Job. 3.24. as Christ saith, that is, in effect under the curse and unreconciled to God through Christ: So dying in Him, is, to be found in Him by Faith, Philip. 3.9. 3. A great odds and difference of the consequents of these diverse deaths; the one are blessed, that is, fully happy, freed from all misery and enjoying fully, unchangeably and eternally what may make them completely happy, even God Himself, Matth. 5.8. Or, the words contain a great end men naturally aim at, to wit, Blessedness; and, 2. the compendious clear way of attaining it by dying in Christ : implying, 1. a being in Him, 2 Corinth. 5.17. which is to be a Believer by Faith united to Him; 2. to live in Him, this is presupposed also (for, death followeth life) Gal. 2.24. that is, an exercising of Faith not only for attaining spiritual life, but for the fruits and acts of it also, living like one in Christ, and by virtue of that life bringing forth fruits, Job. 15.4. 3. To die then in Him, is the adding to these faith, exercising itself on Christ in reference to death when it cometh, cheerfully, willingly, boldly and confidently in the Faith of God's promise committing itself to Him, 2 Tim. 1.12. as Stephen, Acts 7. and carrying with it the sense of its own naughtiness, even to death, notwithstanding whereof, it resteth itself over upon His gracious promise; and, like David, 2 Sam. 23.5. dieth there contentedly; These are blessed. This in general of dying in Him. If it be applied to such in particular, who, suffering for Him, keep faith in Him to the end, it will suit with the scope, as if he said, these that suffer for Christ rightly by persecution under Antichrist (and thus to die for Him, is to die in Him) shall be blessed, as if he had suffered under Heathens, although the world think there is a great difference.

The third, is, the qualification added with its confirmation, yea, saith the Spirit, from henceforth, &c. which doth not imply, that these who die in Christ, are from the time of their death blessed, as freed from that fancied Purgatory, and all labors, which certainly is Truth: otherwise neither could they from the instant of their death be called Blessed, nor yet said to be at rest from their labors. For, 1. the blessedness here is brought in as something peculiarly encouraging the Godly against these coming trials. 2. The word from henceforth ( 〈 in non-Latin alphabet 〉 , from now) looketh to the instant the prophesy relateth unto, as when Christ saith, Matth. 26. from henceforth I will not drink of the fruit of the vine : it is, as if He had said, from this time forth; so here, otherwise it would be from thenceforth, if it related to death simply: beside, the connection here will not agree, that they may rest ; it is not for they shall rest : for, 〈 in non-Latin alphabet 〉 is causally to be understood. If it be asked then, what peculiar happiness or encouragement is holden out to the Godly under Antichrists troubles now? Answ. 1. It strengtheneth them against the many calumnies of persecutors, reckoning them not Martyrs, but ill doers: for now they suffer from Christians, not from Heathens as Martyrs did formerly. The Spirit saith not only before this, but from henceforth shall they be fully blessed that die in Christ, even under Popes as well as Heathen Emperors. 2. They are now blessed, because freed from many great troubles, crosses and temptations that were coming on the world for rejecting the Gospel now preached, in which outward troubles the Godly living are involved, Isa. 57.1, 2. 3. Their blessedness is the more now, because hell groweth hotter, as verse. 9, 10. and it is more mercy to be freed of it. 4. They have this use and advantage of their pains, as to have peace and clearness at their death, no fear of Purgatory; and clearness of salvation (now after the Popish uncertainty is banished) giveth them quiet, which is a great advantage in this time; yea, whatever the world think of them who in zeal for Christ do suffer under Antichrist, God will esteem and reward (of Grace) their suffering, Matth. 5.16. and take special notice of what testimony is given for Him.

The words, yea, saith the Spirit, are to confirm this Truth to be divine, because the world would not believe it.

The fourth thing confirmeth these reasons, to wit, why from henceforth they are blessed, 1. They are freed from their labors, which is supposed in their life they suffered. 2. Their works do follow them ; for these labors they have joy: These sufferings work to them a far more exceeding and eternal weight of Glory; and there is a proportionableness in their glory to their suffering, 2 Corinth. 4.17. suitable to it, though not deserved by it, Rom. 8.17. Therefore are these works said to follow in respect of the fruits of them, but not to go before as causes to procure an entry. In a word, God remembereth, their good works, and in heaven they have the fruits of them, Isa. 3.10.

Vers. 14. We come now to the last part of the Chapter, which setteth forth God's executing His judgments against Antichrist and his kingdom in deeds, when words do not the business. It is set out in two similitudes, one of an harvest, whereby the world is compared to a field, the wicked to corn, and the execution of judgment to reaping, like as in the other similitude of a vintage; Both of them set out, 1. the multitude of wicked men that are like fields of corn and clusters of grapes, good men like Berries here and there. 2. A growth of sin and an height of ripeness that it cometh unto, as corns at harvest. 3. A readiness of judgment, and easiness of executing it, as with a sickle: both which similitudes are borrowed from Joel 3.13. Put ye in the sickle, for the harvest is ripe, come, get you down, for the press is full, that is, for the wickedness is great: and ( Ier. 51.33.) the like is spoken of Babylon.

For understanding of this obscure place (as soberly we ought to search in what is apparently to come, for the most part, if not for all) we would consider and observe these four things concerning it.

1. That both these similitudes hold forth wrath and sad judgments to come. 1. Concerning the last it is certain: for, what is gathered, is cast in the wine-press of God's wrath, and the similitudes are every way alike, harvest and vintage; sharp sickles are the instruments, and they are both ripe. Beside, these places, Joel 3.13. and Ier. 51.33. hold out an harvest of wrath when wickedness is ripe: which similitudes may well be made use of here, when there is clearly an allusion to Babylon: So they seem to be of one nature, though different in degree. Again, the scope here cleareth it, for, it is the fulfilling of these former threatenings of the preceeding Angels, and the summary expression of what followeth in the vials, which are degrees of the same judgment, which ascendeth from the less to the greater, as the exposition will clear.

2. Consider, that though both hold out judgments, yet apparently different judgments, not in kind, or object; But, 1. in degree, the vintage is a greater judgment, as the close of all. 2. In time; as it is greater, so it is after, as the vintage is after the harvest in the season of it. 3. It is like also different in the instruments or inferior agents: therefore it is said, another Angel. 4. The harvest is ripe, but the vintage is fully ripe; sin is at a greater height. 5. The first instrument, is a sickle, verse. 15. but the second, a sharp sickle, verse. 18. when the commission is given to thrust in.

3. Consider, that Antichrist and his kingdom is the object of both, 1. It is the scope here: for it is Babylon and her worshippers who were threatened by the former Angels. 2. When it is further explained and inquired into, it will be found to be the same under the vials, Chap. 16. and Chap. 19. which is clear to be on the beasts Kingdom.

4. To inquire more particularly, unto what particular judgments and times they relate. In short, we conceive them to hint at the judgments under the seventh trumpet, and enlarged under the vials, Chap. 16. yet more particularly to hold out the last judgments on the beast and his kingdom, but not the last on the world: for, 1. this judgment of the vintage seemeth to be the battle of Armageddon, largely prosecuted, Chap. 19. verse. 10. as appeareth by verse. 15. of that Chapter: he hath that for his name to tread the Winepress of the wrath of God ; and His Armies followed Him for the executing of this same judgment on the whore or beast. Now, this being a final judgment on the beast, it can probably be no other so likely as this, where Christ doth the thing, from which He hath that name, verse. 16. Chap. 19. yet this belongeth to the sixth vial, probably there being a large description of many things after this, and a new battle of Gog and Magog, Chap. 20. verse. 8. and then the end cometh, verse. 9, 10. &c. 2. Then it will follow, that by the harvest is meaned the judgment on the beasts seat under the fifth vial, that being the other remarkable stroke on Antichrist (to wit, the first harvest) on his seat or state; or, more generally, it may take in God's first judgments on him which yet do not destroy him: and so the vintage will be more universal on him and his followers.

The scope and sum then will turn to this, 1. That when Antichrist groweth worse by the Word, the Lord will severely by judgments execute wrath on him and his, and that certainly and fickerly. 2. To show by what method the Lord will proceed, first, by lesser judgments, then by greater, He will make a full end in due time when all is ripe, He will take them as they ripen. 3. By what means, some executing, some praying, and Christ Himself over-ruling all.

We come to the words. The 1. judgment is set down, verse. 14, 15, and 16. containing, 1. the person executing this judgment. 2. the incitment he hath to it, verse. 15.3. the execution, verse. 16.

The person is described in the 14. verse. beside a preface of Iobns, I looked, and behold, which should make this to be observed. The person executing the judgment is set out in four properties. If it be asked, who it is? For Answer, We conceive Christ to be principally meaned here, yet so as inferior agents, who are made use of by Him who is the principal, are not to be secluded. That He is principally understood, will appear, 1. By comparing this treading with that name Christ getteth, Chap. 19.15. He treadeth who is the Lord of Lord's. 2. The properties agree well and only to Him principally, 1. He rideth on a cloud when He cometh to judgment, Isa. 19.1. none hath such a Throne as He, and He is said to come in the clouds with Power and great Glory, Matth. 25. It is called a cloud and a white cloud, 1. To show Sovereignty and Glory in the Judge. 2. Speedinesse and swiftness in coming to execute. 3. By whiteness is meaned not only gloriousness but innocence and streightnesse of proceeding. Second property, He is like the Son of man : by which Title Christ is described, Chap. 1. verse. 13. and it can well agree to none other. Third property, He hath a golden crown on His head ; signifying, 1. Authority, He is a crowned King and that with a crown of gold, signifying stateliness, Psal. 21. and prosperous success in His undertakings and conquests. Fourth property, He hath in his hand a sharp sickle, that is, an instrument wherewith they used to reap, as we mow hay with a sith. By this is set out Christ's readiness, furniture and power to execute judgment on wicked men: as readily and easily as a man cutteth down grass or corn with a sharp sickle, he will mow them down.

Yet though we look upon Christ as a principal agent, we do not exclude inferior instruments. Hence the second Angel which cometh out to the vintage, is so described as the inferior agents are, yet in that Christ is chief, as is said. Beside, (