Commentary on Revelation

Concerning Learned Mede his Synchronisms, or, a particular consideration of the same.

LEarned Mede in his accurate Clavis to this Book, doth say down several Synchronisms, which he divideth in two parts: and because the right contemporating of the several prophesies, doth much conduce to the understanding thereof, we shall (before we proceed) lay down his Synchronisms in order as he hath them; and then show wherein we agree with them, and wherein we differ from them, according to the former series.

His first Synchronism, Part. 1. doth contemporate these four (that is, maketh them to belong to one time, having the same beginning and close) to wit, First, The woman her being in the wilderness, Chap. 12. Secondly, The seven headed beast after the healing of its wound, Chap. 13. Thirdly, The treading of the outer Court by the Gentiles. And, fourthly, The Prophets prophesying in sackcloth, Chap. 11. All which are for the same space of one thousand two hundred sixty days, Chap. 12, 6. forty two months, Chap. 11, 2. three days and an half, Chap. 11. verse. 9, 11. and time, times, and half a time, Chap. 12.14. This is a truth, and a necessarily followeth upon the exposition of these places.

His second Synchronism, is, of the two horned beast, or false prophet, with the ten horned beast, or that which is called the Image of the beast, Cap. 13. To speak properly, these cannot be said to be contemporary, because that supposeth them to relate to diverse things: we do therefore say, that that two horned beast or false prophet, and the ten horned beast, or Image of the beast, do set forth the same object, to wit, the former seven headed beast after the healing of its wound: and so, upon the matter, it is but the same Synchronism with the former, all these types tending to set forth and describe the same Antichrist and his Kingdom, although under several considerations, because no one type doth sufficiently describe him. This will be clear afterward from the exposition of the 13, and 17. Chapters.

The third Synchronism, is, of the great whore, mystical Babylon, Chap. 17. v. 1. and the seven headed, and ten horned beast that carrieth her, v. 3. Of this we give the same judgment as of the former, That these do describe the same Antichristian Church, considered diversely in respect of its head and body, as the exposition of that Chapter will clear; and therefore they are to be understood, not as expressing different events that fall together, but as describing the same one thing under different considerations.

The fourth Synchronism, is, of the hundred forty four thousand sealed virgins, Chap. 7. verse. 4. and Chap. 14. verse. 1, 3, 4. with that Babylonish whore and beast formerly mentioned: this we acknowledge to be truth, and it is made out, Chap. 7. Lect. 1.

His fifth, is but a consectary, drawn from the former four: whereby they are all in their events found to be contemporary one with another; which, according to the former qualifications, is to be admitted.

The sixth doth contemporate the measuring of the inner court, ( Chap. 11.1.) with the Dragons watching of the woman, and fighting with Michael, Chap. 12. This we do not agree unto; because, this measuring of the inner Court or Temple, is contemporary with the leaving out of the outer Court, as will appear from the exposition thereof, Chap. 11. But from the former grounds, the leaving out, and treading underfoot the outer Court, doth succeed to the woman's bringing forth her child, chap. 12. and doth contemporate with the Prophets prophesying in sackcloth, Chap. 11. Therefore this measuring of the inner Court, cannot be contemporary with the Dragons watching of the woman, but must succeed the same. Neither will the grounds given prove, that this measuring of the inner Court doth precede in time the treading of the outer Court: not the first ground, to wit, that the building of the inner Court of the Temple was, in respect of order and situation, before the building of the outer Court: Because, first, that is both obscure and uncertain. And, secondly, the scope of that measuring and allusion to the Temple ( Chap. 11.) is not to show any successive different estate of the Church; but to describe her state during the same time, by distributing of her members in two sorts; even as the Temple of old, after it was completely built, was divided into two Courts, the greatest whereof, was common to the multitude, and the least and inner Court peculiar to the Priests, who were but a few in comparison of the other, as will be clear from the place; and there is no respect had to the order of its building in respect of time, or priority, at all. The second ground, is built upon this mistake, that the 11. Chap. doth deduce the whole series of the prophesy from the beginning thereof to the end, as being the first new prophesy of the opened Book, Chap. 10. supposed by him to be another from that, mentioned Chap. 5. This will be clear to be a mistaken ground, Chap. 10. and is contrary to what was formerly hinted in the division laid down.

The seventh Synchronism, is of the seven vials, Chap. 16. with the decaying state of the beast and Babylon : which of itself is clear.

In the second part, he doth add other seven Synchronisms, the first whereof, is of the seventh seal, in as far as it respecteth the first six trumpets with the ten horned beast, and all these other prophesies mentioned to be contemporary with the first four Synchronisms in the first part; so that they and the first six trumpets belong to the same time. This, in the general, we acknowledge to be truth; yet in the application we do exceedingly differ, although we do both grant that the first trumpet doth succeed immediately to the sixth seal, and that the sixth trumpet doth close with the expiring of the 1260. days of the Churches wilderness condition: yea, although we make no great question concerning the duration of that time, to wit, that it doth signify so many years, for days, or near thereby; yet do we differ in the fixing of the beginning and close thereof: for, he doth not fix the beginning of these days until Popery and the Antichristian Kingdom be as an height, and so closeth them with his full ruin; at least, with the first six vials: We again, do begin the trumpets and these 1260. days immediately after the public authorizing of the Christian Religion in the world, and closeth them at Antichrist his height, and the beginning of his ruin: of which we have spoken, Chap. 11. Lect. 4. and it must be so, considering the grounds formerly laid: for, if the first trumpet contemporate with the seventh seal, and the seventh seal immediately succeed to the sixth, and the six first seals be contemporary with Michael his war with the Dragon, Chap. 12. and if that war did end at Constantine his advancement to the throne of the Empire (which the same Author doth expound to be the woman's delivery, and the child his taking to Heaven, Chap. 12.) it will follow upon these grounds, that the trumpets, and these 1260. days, must be begun at that time of Christianity its being publicly authorized in Constantine his time: and if it were not so, there will be a great interval between the woman's delivery, and her flying; or, between the sixth seal, and the seventh seal; which the series of this prophesy will not admit. From which it will follow, that these days must expire with Antichrists height and begun fall. Otherwayes also, there would be no proportion between the number of days and years, that is, so many years to be understood, as days are mentioned (which he himself doth grant.) And that ruin of the Roman Hierarchy mentioned before the blowing of the seventh trumpet, Chap. 11. is not a total ruin of that dominion, as himself seemeth to acknowledge, pag. (miki) 20. but the turn and beginning thereof, as afterward, and, Chap. 11. Lect. 4. will be clear.

The second Synchronism, is, of the measuring of the inner court, and Michael his fighting with the Dragon for the child, with the first six seals. For the last part thereof, to wit, that Michael his war with the Dragon and the first six seals, do contemporate (if the close thereof be well understood) we acknowledge; but have already shown, that the measuring of the inner Court can contemporate with none of them.

The third Synchronism, to wit, of all the vials with the sixth trumpet, cannot be admitted, because it is inconsistent with the series formerly laid down, and would quite confound the distinction that is between the principal and explicatory prophesies. This is a main difference and hath many others following upon it: we shall therefore endeavor (beside what is already said, and what may be subjoined, Chap. 11. Lect. 5. and Chap. 15.) to make out this, that the vials do not contemporate with the sixth trumpet, but do succeed the same, and belong to the seventh trumpet, and contemporate with it, as the seven trumpet did belong to the seventh seal, or were comprehended under the same. Which we demonstrate thus, 1. If the title, nature, effects, object, and time of the seven vials, and of the seventh trumpet be the same, Then must the seven vials and the seventh trumpet be contemporary, expressing the same events: for, there can be no distinction gathered between them, if they be the same in all the former respects; and there can be no greater identity than to be one in all these: yea, particularly one in respect of the ruin of the Churches enemies, and her freedom; But the former is true. Ergo, &c. The title is one; the seventh trumpet is called a woe, and a great woe ; the seven vials, are called plagues of God, as if they were the former woe, divided into so many great plagues. Secondly, That their nature is the same, may be read out of their names which do express it. Thirdly, Their object is the same: the seventh trumpet bringeth destruction upon those that destroyed the earth, and particularly those who slew the Prophets, and Servants of God, Chap. 11. verse. 18. which can be no other but the judgment on the beast, and his Kingdom, who persecuted the Prophets, verse. 7. and is threatened for that cause, Chap. 13. verse. 10. and Chap. 17. The vials again, are poured out on the same object, to wit, on the men that worship the beast upon his throne, great Babylon, &c. Chap. 16. Fourthly, That they belong to the same time, must also be clear; because the seventh trumpet is the last woe, the seven plagues are the last plagues, which doth make them relate to one time. And if they were not wholly contemporary, they both could not be called the last: for, if not so, then the last woe, to wit, the seventh trumpet, would be posterior to the first six vials. And we conceive that the first of these vials is comprehended under the title, last plagues, as well as the seventh; because it also falleth in within the compass of the last woe, to wit, the seventh trumpet. And if these four considerations prove them not to be the same, we know not what will prove it; or, for what end such coincident expressions are chosen by the Spirit of God. Beside, these seven vials must be called the last plagues, either because they do contemporate with all the three last woes, which cannot be alleged, or, with the last two only, which also cannot be pleaded-for by him, seeing, at most, they begin at the close of the second woe, as is alleged▪ or, It must be because they do contemporate with the seventh only, which is the thing we have said: and so they are said to be the last plagues, upon the same account, that the seventh trumpet is called the last woe, to wit, because both had woes and plagues, and the same woes and plagues preceding them, and none succeeding; and therefore as the sixth trumpet must go before the last woe, so must it go before the last plagues, and so none of these vials can contemporate with it, seeing they are called last with respect to it and as following upon the same.

To clear and confirm it further, we may consider their periods more particularly, and we will find that they arise and close alike, and therefore that wholly they must be contemporary: First, that they expire together, to wit, at the end of the world, is not questioned; and they could not both be called the last, if it were not so: This then will prove them in part to contemporate. Secondly, In reference to their rise, we say, either the seventh trumpet doth contemporate only with the seventh vial, or with all the seven; or, with some of them, and not with all; But neither the first nor the last can be said: For, 1. All the vials contain matter of one kind, as is already cleared, Therefore there is no reason to divide them, as if one part of them, to wit, the first six, did belong to one woe, to wit, the second woe or sixth trumpet, and others of them to another woe, to wit, the seventh trumpet: there is no reason for this division, especially considering that the last woe is of the same nature as the seven vials are; but the second woe, to wit, the sixth trumpet, is not of the same nature with the last, as the exposition thereof will clear: for which cause, they are divided in distinct woes: The vials therefore being of one nature, cannot agree to woes that are so different in all the former respects. Secondly, That there is some observable march and bound betwixt the second and third woe, cannot be denied; for, it is especially marked in all the three last woes, one woe is past and another cometh, &c. and the exposition will make it out: But if we will apply some vials to the second woe, and others to the third, there will be no such remarkable change to fix the difference betwixt these two woes; because all the vials are but steps and degrees of plagues of the same kind, or rather of one plague, and that on the same object, to wit, Antichrist, &c. But these three woes do express judgments of different kinds, and upon different objects. And it is observable, that that Learned Author, otherwise most acute in everything, yet here is at some stand, whether to take in the first five, or the first six vials within the sixth trumpet. And considering, that the seven vials are put together in one form by the holy Ghost, even as the seals and trumpets were, What reason can there be given, why they should be divided, and the last only made to contemporate with the seventh trumpet, and others with the preceding trumpets, as if it were not one principal prophesy as the rest are, more than to divide the trumpets, and to make the last only to contemporate with the seventh seal, and the rest with the other preceding seals, seeing the Spirit keepeth the same form in both? Further, we argue thus, if the seventh vial and the seventh trumpet only contemporate together, Then the first six vials must contemporate with the preceding trumpet, to wit, the sixth; But that cannot be said: because first, the vials, carry judgments on the same object with the seventh trumpet, to wit, on the beast, but the sixth trumpet doth contain a judgment of another nature, and on another object, as is said: Therefore the vials cannot belong to it. Secondly, The series and strain of the vials, showeth that they together, do contain one whole period of the state of the Militant Church, to wit, Antichrists declining and decaying estate, even as the seals and trumpets did contain two former periods, to wit, the Churches sufferings, under Heathenish Persecutions, and Antichrist his rise and height. The sixth trumpet therefore, being a step or degree of a former period, cannot be contemporary with any of the vials, which are steps of a subsequent period; for, two periods, neither in whole, nor in part can be contemporary one with another.

More particularly, their rise must be at one and the same time: for, the seventh trumpet cometh immediately on the back of the killing of the witnesses, and contemporateth with the whole course of their liberty, as appeareth by this, that then, and not until then, the Kingdoms of the earth becometh the Lord's, Then he taketh to him his great power and reigneth, Then he rewardeth his servants the Prophets, and destroyeth them that destroyed the earth, Then the temple is opened in heaven and the ark of his testament is seen, &c. as it is chap. 11. All which do suppone, that it was other ways in all these respects before the seventh trumpet did sound, seeing these are marked to be effects of the sounding of it: which demonstrateth, that the sounding thereof must be immediately upon the back of Antichrists height, and killing of the witnesses; and so must carry on his ruin, long before his destruction, which cometh by the sixth vial. It must therefore blow long before the seventh vial; yea, it must contemporate with the first, because they (to wit, all the vials) carry on Antichrist's ruin, from that same term, as is granted, and will appear from chap. 15. where the Angels with the vials (even the first of them) came out of the Temple thus opened by the seventh trumpet, upon the instant of the earthquake and shaking of Antichrists Kingdom, at the expiring of the sixth trumpet, which is the very march thereof: for which, see chap. 11. Lect. • . Therefore none of these vials can precede the seventh trumpet, seeing before it, the Temple is supposed to be shut. Secondly, This last woe doth immediately succeed the second woe, and therefore must have its beginning with the first vial, because if six vials did precede the blowing of the seventh trumpet, Then would a distinct woe interveen between these two, to wit, Antichrists ruin, which is carried on by the first six vials; which were absurd: for, the sixth trumpet is not called a woe as bringing any judgment on Antichrist, as the exposition will clear, and is granted by him. Thirdly, If it were so, that the first six vials did belong to the sixth trumpet, Then would it, to wit, the sixth trumpet, contain two woes, to wit, the plague of Mahomet and the ruin of Antichrist; for, both these give a denomination to several woes; But the former is absurd. Fourthly, If the seventh trumpet doth comprehend Antichrists ruin and the carrying on thereof to his destruction, Then must it contain the first six vials, because by these he is ruined, and brought to naught, and his judgment is begun immediately on the back of his height and fall, and perfected by them, Therefore must it here belong to the seventh trumpet, or, the seventh trumpet doth no way belong to the ruin of Antichrist; but it doth belong to his ruin, as was formerly hinted, in the object thereof, and afterward will be clear. Ergo, &c. Fifthly, If the sixth trumpet doth contain Antichrists height, and the Churches lowest sufferings, Then can it not comprehend the first six vials, because by them Antichrist is ruined and brought to naught; and it is absurd to place Antichrist his height, and total fall under the same trumpet, or woe, seeing they do not fall under one period. Neither will it consist with the nature of this prophesy, that one trumpet, which containeth but a part of one period, should contain effects of so contrary and opposite natures, as Antichrists greatest height, and his total and full ruin; But the former is true, the sixth trumpet containeth his height and triumph. Ergo, &c. Sixthly, The sixth trumpet doth leave the beast still in some being while the seventh come, as the same Author granteth, Synchronism 1. of this second part; But the sixth vial doth wholly overturn Antichrist and casteth him in the lake, as will appear from Chapters 16, and 19. and is often inculcated by this Author. Therefore the sixth trumpet and the first six vials can no way be contemporary. Seventhly, This seventh trumpet doth contemporate with the palm-bearing company, chap. 7. which palm-bearing company doth immediately succeed to the sealed company preceeding; so that where the sealed company closeth, there they begin, and the vials doth the same. For, ( chap. 15.) immediately upon the hundred forty four thousand, their being complete and getting the victory over Antichrists name (which is all one with having palms in their hands) then immediately came the Angels forth with the vials, and not till then; Therefore it will follow, that the vials must in whole contemporate with the seventh trumpet, the contemporary of that palm-bearing company, according to the common rule, quae convenient uni tertio, convenient inter se ; But the first is true, as from the former grounds is clear. Ergo, &c. Lastly, If we suppose 1260. days to signify so many years, as he doth; and again, if we suppose that just so many years must interveen between the breaking of that Heathenish persecution, and the blowing of the seventh trumpet, and also of the pouring out of the first vial, Then must the seventh trumpet, and the beginning of the vials, be contemporary; this cannot but hold: But both the former are true, And are to be supposed; the first from his grounds, chap. 11. The second will appear thus, that so many years de facto, or, in experience, have interveened, from the Churches delivery from Heathenish persecution, and her begun delivery from Antichrist, before which, no vial can be said to be poured forth: the other part, to wit, the blowing of the seventh trumpet upon the expiring of these 1260. days from that date, is to be made out, chap. 11. Lect. 4. In sum, if it can be made out, that the sixth trumpet is past, and the seventh already hath sounded de facto, Then the debate of contemporating the seventh trumpet with the last vial only, will evanish; because that is the thing driven at; that the seventh trumpet may hold forth an estate of absolute freedom to the Church after Antichrist his full ruin; But, we suppose that the former is made out, chap. 11. Lect. 4. The grounds therefore that are laid to hold up this Synchronism, must also fail.

If it be said, that the seventh trumpet doth suppone an absolute freedom from Antichrist, because in it the Lord God Omnipotent reigneth, the Kingdoms of the earth are become His, &c. which cannot be verified during the first six vials while in part Antichrist reigneth, Therefore it must succeed them? Answer, first, This is a mistake of the place, which is not to show what case the Church shall be in at the sounding of the seventh trumpet, but, by way of anticipation, to show the effects following thereupon before they come: and serveth to explicate the expected events thereof and make it observable, because of such a wonderful change, to wit, that Kingdoms and Nations, even now Antichrist, are, by its sounding, to become the Lord's: which doth suppone Antichrist to be strong, having many Kingdoms and Nations, and the Church to be few and low when it doth sound. Secondly, Although it express the events in their highest degree, yet it will not follow that it was at its height instantly at the blowing thereof; but only this, that it was to be so ere it expired; Because it is usual in this prophesy to express the state of the Church, during one period by the most eminent step thereof, as we will find, chap. 11, and 12. where the Church is said to be in the wilderness during a whole period, because that decay came to a height during that time, although it was not at the first instant so low. Particularly, the whole state of the Church, after Heathenish persecution, is set forth, ( chap. 7.) in two periods; the one, to wit, that of the sealed number, is set forth at its lowest, the other, at its highest victory: yet, no question, ere that palm-bearing company came to a height after the sealing time, there was a fight and wrestling against Antichrist for his weakening. Hence we may reason, either the vials, which bring down Antichrist, must belong to the sealed, or to the palm-bearing company; for, there is no mids: But they cannot belong to the first; because in all periods, the last step is the highest step, as the last persecuting seal is the sorest: The last trumpet of Antichrist his reign, hath him highest, and the last vial hath his Kingdom lowest: the vials therefore which suppone Antichrists height to be past, and the Churches flourishing condition to be begun, can in respect of none of them contemporate with the sealed number, but with the palm-bearing company; and so all of them must contemporate with the seventh trumpet; which was the thing to be demonstrated.

His fourth Synchronism, is, of the Serpent and Dragon his binding, chap. 20, with the seventh trumpet. This being well understood, according to our former grounds, whereby the seventh trumpet, and all the vials are made contemporary, is to be fixed as a truth: but being understood (as he doth understand it) by contemporating the seventh trumpet with the seventh vial only, and that interval which followeth the destruction of the beast by the sixth vial, is not to be admitted. And supposing that that binding of Satan, (during these thousand years, chap. 20.) doth contemporate fully with the seventh trumpet, chap. 11. (which is indeed a truth) and supposing that the seventh trumpet doth begin with the seven vials immediately on the fall of Antichrist his declining Kingdom (which we have formerly made out) It will necessarily follow, that the thousand years are to begin with the vials where the sixth trumpet closet Antichrist his height: and as the seventh trumpet doth not presuppose Antichrists full, but his begun ruin, (as hath been shewn) So it must be said of that thousand years binding of Satan, which is called the time of his binding; because, during that period, he cometh to be bound, although at the entry thereof his restraint be not at its height: concerning which, more is to be seen, chap. 20. Lecture 4.

His fifth Synchronism, is, of the thousand years of Christ's reign with the seventh trumpet or interval following the beasts destruction. This reign of Christ's, being the same with Satan's restraint; what judgment we have given of the former Synchronism, is also to be applied here.

The sixth Synchronism, is, of the new Jerusalem, and the Lambs wife, with the seventh trumpet and interval foresaid. This, we cannot admit, because we conceive that new Jerusalem is to set forth the glorified estate of the Church-triumphant, and so falleth not in under the seventh trumpet, safe as that trumpet doth put an end to time and enter the Church (then made ready as a Bride for the Bridegroom) within the palace of the King, and there to abide forever. But of the grounds thereof, see more, chap. 21. Lect. 1.

The seventh and last Synchronism, is, of that palm-bearing innumerable company, chap. 7. verse. 9. with the seventh trumpet, or, interval aforesaid. This general we acknowledge to be a truth, the seventh trumpet being begun with the first vial, as hath been said: but the restricting of it to the interval, following the destruction of the beast and sixth vial, cannot be admitted: and is the rise of that discrepancie which is in the application of many of these Synchronisms, which other ways in the general are solid, and do agree fully with the series and mould which we have laid down, as in the procedor will appear.

LECTURE II.

FOlloweth now the History of opening the seals, which is to be knit to verse. 7. of chap. 5. and he came and took the book out of the right hand of him that sat upon the Throne. There is then a digression by a Song from the matter, whereunto now he returneth, as it were, thus; I saw when the Lamb had taken the book out of the right hand of Him that sat upon the throne, He went on to open the seals, thereafter I saw and behold, &c.

Everyone of these seals hath a type, holding forth the matter contained in it, and some word of explication added for the understanding of it.

The first four have one common type, to wit, a Horse, because they relate to one common subject or object, to wit, the Church; and they have a voice, calling, Come, and see : The fifth and sixth have no such voice, because they speak so distinctly of themselves with difference from the former four in respect of their scope.

For conceiving the meaning of these seals, take notice, 1. that they are not to be looked upon as continuing a Story of the Church from the beginning to the end of the World, as was said; yea, it appeareth by the Answer given to the Saints in the fifth seal, that there were Martyrs to be crowned by suffering after that time before the end; and it being clear that these Martyrs are not crowned by the sixth seal, which bringeth judgment upon persecutors, It must remain therefore to be fulfilled under the trumpets, and consequently that they must interveen between the sixth seal and the end.

2. Take notice, that by them is set forth the state of the Church, and that under persecution uninterrupted, until the sixth seal be opened. For, 1. there is one common sign or type in the first four seals, to wit, an horse, which in the first seal representeth the Church as honorable and victorious by the spreading of the Gospel. And therefore, 2. by an horse, under the second, third, and fourth, must be understood the same thing represented, to wit, the Church, although different in her condition from the former, according as the same type is variously set forth. 3. It appeareth by the fifth seal, that the Churches suffering is here to be understood, Where we have these four, 1. That the party suffering was the Church, as appeareth by their Prayer, Dost thou not avenge our blood; &c. 2. It appeareth, that their suffering was for no private quarrel, by their description, verse. 9. The souls of them that were slain, for the Word of God, and for the testimony which they held. 3. It appeareth that this suffering was from men, and that without the Church, by their description who were instruments, Dost thou not avenge our blood on them that dwell on the earth ? as looking to the multitude of the world, contradistinguished from the Church. 4. It appeareth, that this suffering was for a long time uninterrupted, and so must be the first suffering of the Church before God overthrew Heathen persecutors: their Prayer, How long, Lord, wilt thou not judge and avenge our blood, &c. which importeth, that unto this time God had not visibly reckoned with Heathen persecutors as He did when Authority began to own Christianity: and so these first five seals, at least, hold forth the suffering condition of the Church during the time of Heathenish Emperors: and this period runneth to the first great change of God's outward dispensations to His Church, to wit, when civil Authority and force began to befreind the Church against her enemies, which will be found to be in Constantine's time, about the year 310 or thereb • . Yet would we not peremptorily assert, that none of these judgments affected the wicked world during that time. For, 1. God sendeth the Gospel into the world. 2. Many profane men reject it: for which, 3. God plagueth the ungrate world more than before the Gospel came: whereupon, 4 the rage and malice of men do break out against the Gospel and the professors of it, as the causes of all their evil, which procureth again new judgments from God. By which we may see what interwoven connection there is amongst these things, to wit, the Churches su •• erings and the worlds (which hath been long since observed by Tertullian and Cyprian in their Apologies contra Scapulam and Demetrium ) But this we think, that though there might be (and no question were,) judgments on the world for despising the Gospel, and particular plagues on persecurers; yet during that time, there was no such general reckoning with them, nor are they such judgments which these seals primarily describe, which is all we would say.

For understanding these seals, or types in them, we would have respect to these three, 1. To the key or series of the Story before expressed from the fifth seal. 2. To the nature of the type itself, being compared with other Scriptures. 3. To the events as they are recorded in story.

The first words of this Chapter hold forth the rise of the vision, to wit, the Lambs opening one of the seals; which is to be knit to verse. 7. chap. 5. as is said. By opening one of the seals, is understood the first seal, as Matth. 28.1. by One of the Sabbath • or, by One day of the week, is understood the first day of the week, as by comparing of the Evangelists is clear, and is here confirmed by d • signing, the second, the third, &c. after this; and so also it is clear, that by mentioning one beast, is understood the first, by the same reasons. We show before ( chap. 5.) that these Books were long scrols, rolled about something, and the Book being so rolled, it might be divided by sundry seals, so that one part might be opened and read, while the rest were sealed, and so, when he had opened the first seal, importeth, that such a part of the scrol was made legible.

The first thing that occureth, is, the preparation by the first beasts inviting to come and see. This is common to the first four seals, though in some things there be difference. There are three parts in the preparation for this seal▪ the first is common, a voice, saying, come and see: which is not only for John's upstirring and warrand to behold that type; but also for all Readers and Hearers, to put them to observe it, implying, that there is some mystery in the thing, yet desirable in itself to be known, and to be desired by God's People.

The second, is, That it is the first beast that uttereth this voice, Chap. 4. he is like a Lion, importing the valiant courage and boldness that faithful Ministers had in the Primitive times, when Christ first sent forth the Gospel, and it suiteth well with the type following, the beasts being so marshalled as they hold forth the qualifications that should be, and are requisite to be, in faithful Ministers in the execution of the things prophesied of in these types.

The third, is, that it is said to be like the noise, or voice, of thunder, because of the power and force of that word, exhorting all to the beholding and welcoming of Christ in the Gospel, as was in the first founding of the Christian Church, and spreading of the Gospel and the flourishing state thereof, when He furnished His Apostles and Ministers with such liberty and boldness.

From all which, these two special Doctrines arise, 1. That the best of men need upstirring for receiving the things of God and considering His dispensations; were it John himself, he hath need of upstirring; and consequently, all God's People have need of upstirring on this side of time, else things may escape us and not be observed, means are not useless, a Ministry is needful and useful as long as there is a corrupt member in a Church or corruption in any member.

2. That our Lord Jesus in dispensing gifts to His Church and People here, hath suited and accommodated the qualifications of His Ministers wisely to that which they have to do. Therefore, He having the Gospel to spread, He fitteth men like Lions, as th • ough the Acts of the Apostles is clear; and when He calleth men to suffer, He fitteth them like a Calf, as the second beast is set out, with patience to endure persecution. Or t • ke the Doctrine thus, That the thriving of the Gospel is accompanied with bold and valiant Preachers; Or, boldness and liberty in Preaching, is a good sign that God mindeth the thriving of the Gospel.

Verse 2. We come now more near to the types. The first thing seen, is a white horse. Where consider, 1. The type, that is, a horse and a rider. 2. How he is described and set out in several circumstances, as, First, from his color, he is white. Secondly, in his rider and his armor, he that sat on him had a bow. Thirdly, in his dignity, a crown was given unto him. Fourthly, his employment (which is expressed in the word added for explication) he went forth conquering, and to conquer.

1. By a horse and a rider, is understood in Scripture amongst the Prophets some dispensation of the Lord to His Church, brought about mediately by the Ministry of Angels or men, or immediately by God Himself, as is clear by comparing Zochar. 1. verse. 8. with verse. 10. Vers. 8. the Prophet seeth a man riding, &c. and behind him were red horses speckled and white. Verse 10. Again, expoundeth this to be these whom the Lord had sent to walk to and fro through the earth, That is, His dispensations of several kinds, by what ever mean He pleaseth to bring them about, and they are either good and prosperous, or adverse and afflicting dispensations, as the colors and other circumstances difference them, as in the forecited place.

His dispensations are compared to horses and riders on them, for these reasons, 1. To let us see His Sovereignty that hath all these at His command to send for good and ill, as great Kings have their Messengers for executing their will. 2. To show the speediness, swiftness, and irresistiblnesse of whatsoever dispensation He sendeth, as the horse is speedy and valiant. 3. To show the dependence of all events on His dominion, and His immediate ordering and guiding of them as a rider doth an horse: and he letteth them not run at random, or by guess, as a horse without a rider or bridle, but hath them all well ordered whether good or bad.

2. A white horse signifieth comfort, gladness, victory, triumph, and antiquity, both as Scripture and profane Authors clear it. See chap. 19.11. where Christ in His triumph upon a white horse.

3. The riders armor and dignity, a bow and a crown, which signifieth the same thing: The bow shooteth far and pierceth deeply, as is said. Psal. 45. Thy arrows are sharp in the hearts of the Kings enemies. A crown again, setteth our stateliness and victory, especially while it is said, a crown was given him, which supposeth growing success.

4. This is cleared by the word added for explication, He went out conquering, that is, carrying all before him; and to conquer, that is, continuing and going on to do so victoriously. In the application of this, and of the following types, we shall look, 1. to them as Prophetical, relating to particular events and times. 2. As holding forth some Doctrines in general, useful for all times.

By this type, is understood the flourishing estate of the Gospel, and the spreading estate of the Church by it after our Lord's Ascension, as it were, Christ in the Ministry of His Word, going out to conquer souls and prevailing. First, This exposition agreeth well with the type, being compared with Psal. 45.3, 4, 5. and Revel. 19.11, &c. In which places, Christ is represented, 1. as riding on horse-back, and that upon a white horse. 2. as armed with arrows, and the two edged sword, which is His Word. 3. As Crowned. 4. As having the same design of riding prosperously, &c. for the subduing of the people under Him by His sharp arrows in their hearts: which is the very same thing agreeing with this type. Secondly, It agreeth well with the event: If we consider the first estate of the Church, immediately after Christ's Ascension, (the describing whereof is the scope of this first type) we will find it in the Apostles days to have exceedingly spread, the Gospel then and a little thereafter triumphing, and conquering almost over the whole world. Paul preached from Jerusalem to Illyricum, Rom. 15.19. then among the Jews, the Word increased mightily, Act. 6.7. to Damascus, Act. 8. in Arabia, Gal. 1. Pontus, Asia, Cappadocia, Babel, Bithynia, 1 Pet. 1.1. and Chap. 5.13. to Parthia, Media, Mesopotamia, &c. Act. 2.9, to Corinth, Athens, Macedonia, Galatia, Rome, Antioch, &c. as appeareth by the History of the Acts, and the Epistles written to these Churches: which being looked upon in itself, to be carried on so suddenly by such weak means and despicable instruments, as the preaching, and Preachers of the Gospel; and over so great difficulties, as the wisdom, power, and enmity of the world. It cannot but be wonderful and passing credit, and can be no other thing but the conquest of Him who can subdue all things to Himself, and call things that are not, to bring to naught things that are, by the most fectlesse and unlikely means; So that justly this event may be described by such a type as this.

If we take from History a view of after-times, it spread to Africa, Spain ; yea, to Britain itself, as is testified by the most Ancient writers, whether by Simon Zealots, or Joseph of Arimathea, or by some of the Apostles themselves, as is asserted by Cent. Magd. Cent. 2. Fox, White in his way, Usher de suc. Eccl. Brit. we shall not determine. This is clear from Tertullian Apol. adv. Gentes, that before his days, Britain, which was inaccessible to the Roman Armies, was made subject to Christ by the Gospel. This is enough to prove the event to answer the type, and that this horse hath conquered according as was foretold, the Church at that time being enlarged in bounds, increased in number, shining by the gifts of Ministers and lives of Professors, and being in a great measure, for a time keeped from being overrun with Errors and Schism. This horse and rider, though He began to conquer then, He hath not altogether given over yet, though for a time He may seem to halt: when the world is again restored from Antichristian darkness, ye will find Him thus mounted, chap. 19.

For general Doctrines ye may Observe these, 1. That the preaching of the Gospel (more than any other dispensation) cometh not by guess amongst a people, but is sent, and ordered as other dispensations are, and hath a particular Commission. It is one of the horses He sendeth here: and hence it is that it is sent to, and preached in one place, and not in another. So, Acts 16. the Spirit putteth them to one place, and suffereth them not to go to another place. There is not a Sermon cometh without a Commission. Obs. 2. That the thriving and success of the Gospel (more than the coming of the Gospel among a people) goeth not by guess. The Gospel hath its end as well as its Commission, a particular Commission for such an effect, Isa. 55.10. as the rain cometh down. 2. Corinth. 2.14. Thanks be to God which always causeth us to triumph in Christ. 3. The Gospel is most mighty to conquer and subdue when Christ armeth it with a Commission and doth concut therewith, 2 Corinth. 10.4. The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds, casting down imaginations and • very high thing that exalteth itself against the knowledge of Christ, and bringing into captivity every thought, &c. 4. From this description of the horse and his rider and his employment, Obs. That the great and main end of the Gospel, where it cometh, is to conquer and subdue souls. That is the end of a Ministry, to bring souls in subjection to Christ, 2 Cor. 10.5. To pull down strong holds, to cast down imaginations, and every high thing, to lead every thought captive to the obedience of Christ. And it hath its end, when Christ's arrows are made powerful to pierce hearts. Compare, Eph. 4.8. with Psal. 68.18. He ascended on high, and led captivity captive, and received gifts for men; even for the rebellious, that the Lord God might dwell among them. This is the main thing the Gospel aimeth at: and as many of you as render to Jesus Christ, the Gospel hath had its force and effect in you. But where folks stand out in their rebellion, it hath not its proper fruit: And O, how few are wrought upon kindly! How few are made subject! How many are yet serving their lusts and pleasures, and yielding themselves to sin which they were born slaves to, sin and Satan keeping still their old dominion in them, and they their old subordination to them! Obs. 5. The Gospel conquereth more or less where ever it cometh, that being its earand to conquer; when Christ is mounted, He is going to conquer, if it were but to take one fort or one soul from Satan; when He lights His candle, it is for some lost groat, and it will accomplish that for which He sent it, Isa. 55. 6. Taking this conquest and flourishing estate of the Gospel to relate to the first times thereof when it came into the world, Obs. That most frequently the Gospel at its first coming amongst a people prevaileth most, and hath more sensible success and conquest, than at any other time. So was it when it came first to the world, its victories were swift and speedy; increasing more for a few years at that time, than afterwards in many generations. And so it is when the Gospel, after Antichrists defection, reviveth again, Chap. 19.11. In a few years it spread through many Kingdoms and Nations, when there were but few Laborers comparatively. In Luther's days it conquered more than for a hundred years since. And as this holdeth in the general, when the Gospel cometh to a Land; so doth it proportionably hold with a Congregation, yea with particular persons, who in experience are found often to take more sensible progress at their beginning than afterward; So also with the coming of a particular Minister with the Gospel to a certain place, often he is most sensibly countenanced, or at least by people more accepted than afterwards, it being often with them as with the hearers of John Baptist, John. 5.35. who rejoiced in his light for a season.

Reas. 1. Because ordinarily some more than a common impression upon the hearts of hearers accompanieth the Gospel at its first entry, there being generally amongst people some common effects of the Spirit, such as convictions, warming of affections with love to the message, and to the carriers of it, as was in John's hearers; partly, from the newness and uncouthnesse of the thing; partly, from the loveliness and desirablnesse of what is contained in it; partly, from the reasonablnesse and equity of what the Work calleth to; partly, from the exercises and wakenings of others touched about them; partly, from some special efficacy and power usually accompanying the Word at its entry, while the affections of both Speakers and Hearers are most warm: which things, being somewhat new to many, and not being acquainted formerly with the like, breed some stirring and motion amongst people; which though it be but common, yet someway disposeth for the more serious and single use-making of the Word, even as miracles, though not saving gifts of themselves, yet thus contributed for making the Gospel to be received at first among the people: and experience teacheth, that when the Gospel (to speak so) becometh more habitual to folks, these motions are more rare, and the disposition to profit, less.

Reason 2. When the Gospel cometh among a people, it readily findeth them in some gross temper of ignorance, profanity, or the like, &c. and therefore when or where the general truths of the Gospel are believed, there is a more ready way to convince, and threaten, and a greater facility to take with convictions, and to tremble at threatenings, when the natural conscience can neither say against the truth itself, or the application of it to them. But again, where the Gospel hath been for a time, men are so puffed up with the name of Christianity (like Laodicea, or, are satisfied with formality for removing of challenges for grosser evils, or with presumption in misapplying the promises) that it is not so easy to alarm them with their hazard.

Reason 3. God's intention and purpose in sending of the Gospel to a people or place, is to conquer: and His way of conquering, is, to catch (as it were) whole draughts by His net at once (as we may see by the many thousands, Act. 2.3. and 4. that are gained by one preaching) and therefore as He never sends the Gospel, but where He hath some to gather, (so to speak) He keepeth the tide, and sendeth where, and at such time as He hath many together, having, as it were, fitted and trysted them for that end. As we may see from Mat. 9.37, 38. the fields are first ripened, then Laborers are sent to the Harvest. Every time is not Harvest-time, and therefore not a ripening time; but when He hath ripened a Kingdom, Town, or Parish, then, and not till then, ordinarily thrusts He out His Laborers, who speedily cut down the ripened grain: But as the Harvest doth not always continue, so neither doth this ripening; for, a Ministers success, is not always according to His pains, but according to the ripnesse of the Field he labors in; and therefore he may, when the Harvest is past, be at more pains in the gleaning of a reaped Field, than at first to gather whole sheaves.

Reason 4. Because then ordinarily people are in more capacity to profit by the Gospel, at least, in a less incapacity, than when without fruit they have lived for a time under it: for, when it edifieth them not, through their corruption they grow more hard and cold, more secure and presumptuous in respect of themselves, more prejudged in reference to the Word and the carriers of it, and can abide freedom less patiently than before, as we may see by the Churches of Galatia, who, at first, received Paul as an Angel of God, Chap. 4.14. and so far he prevailed with them as to make them give up themselves in profession to Christ with much seeming zeal, verse. 15. yet afterward, these same Galatians being Christians, took worse Paul's freedoom, verse. 16. and were not so easily, even by him, brought over a fault in Christianity to be singly Christians, as they were at first to be Christians. This being ordinary where the Word cometh, and bettereth not folks condition; the longer they live under it, the greater will be their incapacity of getting good by it, Isa. 55.

Reason 5. Which followeth upon this God's giving up a people Judicially, that they who have loved darkness, rather than light, though light came into the world, should be given up (as it is, Isa. 6.) To see and not perceive, to hear and not to understand : which is, to have means and not to profit by them, or, (as it is, Isa. 29.10.) to be cast into a deep sleep, so that all visions become as a sealed book unto them. This cause hath divers steps, in some less and in some more, according as they continue to thwart with the light of God and to imprison it in unrighteousness, Rom. 1.18. Hearers had need to advert what use they make of this Gospel: many sad proofs of this truth are amongst them: young ones and beginners had need to be watchful if they thrive not at their entry by this Word, before the scroof grow over their hearts, it is a hundredth to one (as may be seen in experience) if ever it do them good. Ministers at their entry to a place, and the people with whom they enter, had need to be bussie, every time of the year will not be Harvest-time to them.

7. From the order that the Lord keepeth when judgments and sad dispensations are coming, you may see though there be three sad, for one comfortable, yet He beginneth with the comfortable offer of His Grace. Hence Observe, That in God's order the offer of Grace cometh first, He is content to do folks good, if they do not reject it: the white horse goeth before the red or any other. This is His way to sinners, First, to offer Peace before War: which is His practice to you, and so it is now the time of your visitation.

LECTURE III.

FOlloweth now the opening of the second seal, which hath the same type, to wit, an horse and a rider, as the former, but very diverse in respect of the other particulars, as by comparing them is clear.

That this and the two following do hold forth sad dispensations, will be easily granted by these who consider the descriptions of them. The main thing to clear then, is, 1. Whether these hard things do principally point at judgments on the world, for despising of the offer of Grace made under the former seal; or, 2. Persecution stirred and moved by the world against the Professors of Christ; or, 3. God's judgments on persecutors: These three in their causes and in the events, are so linked together, that one of them is not long without the other, and it is no great inconsistence to take in all. The world despiseth Grace, God plagueth it for that; the Heathens blame the Christians for those evils, being stirred up by the devil against them, as the only troublers of the world and contemners of their gods, which putteth them to persecute, and then the Lord letteth loose all sorts of judgments on them, as was hinted before.

Yet more especially, considering the scope (which is to show the condition of the Church) and the arguments which are in the Text, we think, it specially setteth out the sufferings of the Church: For, 1. it is the same type in all with the former, to wit, a horse, differing only in accidentals, as color, &c. It is most like then that they set forth the same thing, and belong to the same subject, to wit, the Church, but as she is diversely affected, according to the diverse description of circumstances. 2. The fifth seal cleareth this; for, they suffer here, who cry for vengeance there, But that is the Church, who are supponed by that crying to have been long under suffering before that, which can be no other but the sufferings holden out by these seals. 3. It agreeth best with that contemporary prophesy, Chap. 12. where this bloodiness is set out by the red Dragons waiting to devour the man child new brought forth. 4. The event, and Christ's prediction, Mat. 10.34, 35. and Luk. 12.51, &c. that He came not to send peace but a sword, and to kindle a fire already almost begun, confirm it: and we cannot more warrantably expound these sad things which follow and accompany the Gospel of any particular event, than of that which agreeth with His plain Word; by which Word also we may be helped to understand what taking peace from the earth is, to wit, confusions and troubles that come on the Church after the manifestation of the Gospel.

The meaning then of this type, as a prophesy, in short, is, to foretell that that Church which should at first shine by the spreading light of the Gospel, and should be captivated unto Jesus Christ by His triumphing in His Ordinances throughout the world, that Church should be suddenly set upon by persecutors, and a bloody and a terrible-like dispensation should immediately follow the conquest of the Gospel, so that in no part of the world the Professors thereof should have external peace; but being hated of all men, should be betrayed, killed, massacred, and cruelly and universally put to death, in so far that the former dispensations to the Church should seem quite to be altered in their outward face, and she changed from her former whiteness to a bloody color, in respect of her many sufferings.

The preparation here to this type, is the same as under the former, to wit, a voice, saying, Come, and see : whereby, all are again and again stirred up by all the Ministers of Christ, whatever be their qualifications, to consider the opened seals. Only it differeth in these two, 1. That this is the second beast formerly described, Chap. 4.7. 2. That though he speaketh the same thing, yet doth he it in a different manner, as a Calf or Ox differeth in their sound from a Lion. The reason why the second beast so qualified as a Calf, is made use of to invite to come and see the events of this seal, is, because, that beast, being most famous for patient enduring and hard laboring, suiteth best with such a suffering condition of the Church and so sad news as were to be revealed by this type; and also, because it representeth best the qualifications of a Ministry fit for such a dispensation, and so also setteth forth God's wisdom most, in fitting men for, and trysting them with, such a sad condition of His Church. It is therefore to good purpose observed at the opening of each seal, whether it be the first, second or third beast that calleth; for, they are not ranked by guess, but purposely, to point out a suitablnesse and conformity between such an event or condition of the Church, and the persons made use of in reference thereunto, according as they are represented by the saids beasts; and as this exposition agreeth with the scope of the prophesy, so with the type, and with the word of explication that is added.

1. It agreeth with the type; for, it is said, There went out another horse that was red; and there was given unto his rider a sword, &c. This red horse, signifieth a bloody dispensation: for which cause, the Dragon, ( Chap. 12.) in the prophesy contemporary to this, is called red : and the beast that was drunk with the blood of the Saints, is described as scarlet-coloured, for that same cause, to wit, their bloody effects upon the Church. The Sword also which was given him, importeth persecution, as, Matth. 10.34. Luke 12.49. I came not to send peace, but a sword. Also, Rom. 8.35. Who shall separate us from the love of God? Shall tribulation, or persecution, or sword? &c. The meaning then of this type, we clearly take to be the same persecution signified by the red Dragon, Chap. 12. which persecution immediately followed and waited upon the Church flourishing by the Gospel, which was typified by the woman, clothed with the Sun, &c. even as this doth follow upon the conquest of the white horse. The word of explication also which is added, doth confirm this; it is said, Power was given him to take peace from the earth. Wherein we have, 1. his earrand, to wit, to take peace from the earth, and put all in confusion. 2. The mean or weapon suitable to that end, to wit, a Sword, signifying the marring of that peace by persecution. 3. It is marked in both, that, that power, and that great sword was given him, to signify God's sovereignty over pesecuters, and his absolute ordering of persecutions, even the most cruel (which is signified by a great Sword) and most confused, which is signified by killing one another. Yet in all, the Commission is particularly given by God: none can move it till He give power; yea, all the weapons are furnished by Him; which is a great proof of His Sovereignty, and contributeth much to the comforting of God's People under such trials.

There is one objection against this exposition necessarily to be removed, for clearing this and other passages of this prophesy: That is, (say some) This Commission is express to take peace from the earth; But, through this prophesy, the Church is ordinarily understood by Heaven, and these that are without, by the Earth.

For answer, We say, 1. It is true, by the Earth, often is understood the unconverted world; yet it is not always so, even in this prophesy, as is clear by these places, Chap. 3.10. The men on the earth which are to be tried, are members of the Church; otherwise it had been no peculiar privilege to Philadelphia to have been exempted from it; so Chap. 7.1. Chap. 12.9. Chap. 13.14. Chap. 14.16, &c. where the exposition of the several places will make this clear. For, as sometimes the Church is distinguished from the World, and in that respect called Heaven ; so sometimes the Church Militant is distinguished from that which is Triumphant in Heaven, and in that respect it is called the Earth ; and that is especially, when its trials or sufferings are spoken of, which reach only to that part which is on earth.

2. We answer, That by Earth is understood the visible Church here Militant: which is so called, 1. Because it seemeth this prophesy relateth to that of Christ's, Matth. 10.34. and therefore is expressed almost in the same words. 2. By persecution of the Church, peace may be said to be taken from the earth, because by it all the earth is so put through other, it having so many troubles, divisions, treacheries, and tumults, &c. going alongst with it. 3. Because it pointeth here at the outward and earthly peace which by persecution could only be taken from them, and that it reacheth not to mar their spiritual, and eternal peace, according to Christ's word, John. 16. last verse. In the world ye shall have tribulation, but in me ye shall have peace. 4. The Church may be called the Earth here, because it is usual to the Prophets, (whose expressions John often followeth) to set out the Church and her troubles under that name, because she is the most excellent part of all the World, Therefore do they account it sad to all the earth, which is sad to her, & contra. See Isa. 24.1, 4, 5, 6, &c. where yet the Church is understood, as appeareth from verse. 5. and therefore the former exposition doth agree well with this expression. We take it then for granted, that this exposition agreeth well with the scope, which is to show the Churches condition immediately after the Gospel came into the world, and her sufferings then, that it agreeth well also with the description of the horse in his color, rider, commission and weapons. We are therefore, 3. to consider how it doth agree unto the event, which in everything we will find answerable. None that know anything, but know how soon persecution, (especially killing with the sword) followed after the Gospel. The Scripture mentioneth it of Stephen, Act. 7. of James, Act. 12. The History of the Acts, Paul's frequent reckoning of persecutions, (and particularly by the sword) Rom. 8.35. &c. 1 Cor. 1.4. 2 Cor. 4 and Chap. 12. 2 Tim. 3.10, &c. and the former Epistles to the Churches of Asia, make it evident. This also is in general made out by the ten several persecutions (which are for their cruelty, and universality, famous (if we may speak so) in all Church-History) beside what particular murders were committed in several places at all times; so that the event answereth well both to the type and to the exposition of it.

More particularly, we think this part of the prophesy looketh especially unto the first two persecutions, to wit, the first, raised by Nero, which began near or about the year 66. of our Lord. The second followed (with some interval) under Domitian, whose persecution began, Anno. 97. These were the first, who by public Edicts stirred up the Heathens and all the enemies of the Christians against them, to kill, murder, and torture at their pleasure. By those persecutions, suffered almost all the Apostles, as the History of the Church clea • eth, and many other famous Champions of Christ: and it came to that height, that Christians were accounted all the day long as sheep for the slaughter, Rom. 8.36. and could have no certain dwelling place in the world, though it was not worthy of them. We apply it especially to these two first persecutions; Because, 1. It agreeth best with the order of time formerly laid down, to wit, that the second seal is next immediately unto the first. 2. Because the nature of these persecutions, and the effects of them, which were in a bloody, cruel and open manner driven on by these two beasts (one of whom, Paul calleth the Li • u, 2 Tim. 4, 17.) do suit best with the type formerly expounded, though proportionally the following persecutions in their nature are described here, as they were, bloody: in which respect, we will find killing with the sword again to be mentioned, verse. 8. under the fourth seal.

This being the exposition of this type, as it is prophetical, we shall now lay down some general Doctrines which may be drawn from what is said and further confirm it. 1. From renewing this exhortation, Come, and see. Observe, That every passage revealed by God, for the good of His Church, should be taken notice of by them. 2. That it is the second beast which is now made use of when the Church is suffering, Obs. That our Lord Jesus hath Ministers fitted for suffering, as well as for action; He hath them who are like Lions to spread the Gospel; and therefore the first Preachers or Reformers in a Land are eminently furnished ordinarily with boldness and zeal, daringly to undertake such a difficult task. Again, He hath them who are patient like calves, when He calleth for suffering. Obs. 3. That fitness for patient suffering, is a gift necessary and profitable for the edification of the Church, and a qualification becoming a Minister of the Gospel, no less than the former boldness, and hath work and use in the Church as well as the former hath; though it be not always so shining, yet is it not to be despised by any. Obs. 4. That our Lord Jesus Christ timeth and trysteth Ministers qualifications according to the task which He hath to do with them, whether it be for doing or suffering. He hath them accordingly qualified. 1. He sendeth out as it were Lions, because then He is to triumph over difficulties; then come, as it were, calves after them, because their great work, is not so much to gain new ground, as to maintain what the former have gained, and (as it were, calves ) to endure suffering; yet both sorts are employed for one end, to preach one Gospel, for the edification of the Church. • . More particularly from that which is holden forth in the type, being compared with the former seal, we may Observe, That a flourishing Gospel in the World or in a Land, is not long without a persecuting sword on the back of it; Or, ordinarily there is a certain connection betwixt a conquering Gospel, and sad trials upon the Professors thereof, Luk. 12.49, 50, 51. I came to send fire on the earth, and what will I, if it be already kindled? &c. Scripture and experience do abundantly confirm this.

We may only ask, How it cometh, that persecution followeth so at the heels of the Gospel, and what sort of connection this may be? Answ. We will find a threefold connection between these.

The first, is meritorious, procured by the Churches walking unworthy of the Gospel; for, many despise and reject it; others walk unworthy of it; the most part sit down under a formal and lukewarm profession: and so, by not welcoming kindly the white horse, they do procure this red horse to be sent out upon them for punishing their hypocrisy. This is given for a cause of these first persecutions by some of the blessed Martyrs, particularly by Cyprian, who, laying out the causes of the persecution, doth name worldliness, emulations, divisions, &c. as sins amongst Christians justly provoking God so to exercise them, accounting that a chastisement as from God, which was persecution as from men. See Cyprian in his fourth Epist. of his fourth Book, (wich is the 8. Epist. pag. 15. Edit. Pamelii, and frequently, See Euseb. lib. 8. cap. 1.

The second connection, is final, in respect of God's purpose, who by these persecutions intendeth the bringing about of good ends, as, to make His truth more manifest, to discover the rottenness of some professors, to evidence the honesty of others. Many will rejoice for a time under the profession of the Gospel, who, when persecution cometh (like the seed sown in stony ground, Mat. 13.) by and by will stumble; therefore the Lord in His wisdom letteth a sword pierce through many of His most precious Servants, that the thoughts of many hearts may be revealed; which reason is given, Luk. 2.34, 35.

The third connection may be called occasional, that is, when the light of the Gospel with power cometh into the world, (where sin hath had the dominion, and by it men's corruptions begin to be restrained, and their liberty in sinning marred) corruption and malice in men take occasion thereby to rage, as being the more provoked; and therefore leaveth no mean unessayed to have that Gospel out of the world, which disturbeth their sinful peace. This doth not properly flow from the Gospel, but from the devils malice, and men's corruptions, which are imbittered thereby, and now rageth to be disturbed in that dominion and possession, which for a long time he hath possessed like a strong man keeping all in peace within his bounds, till this stronger come to cast him out. This maketh many, who lived quietly before light came amongst them, to appear quite another thing.

More particularly, we will find these Primitive persecutions to have been raised upon these occasions, which went along with the Gospel.

1. The Gospel drew men from the old Heathenish way of serving Idols, and by force of reason did evidence the nothingness of Idolatry, and vanity of that worship which was used by these Emperors, and almost all the world. Upon this, Satan took occasion to charge Christians with singularity, in taking up a Religion of their own; and with pride, in counting themselves wiser then their Predecessors; and to be insufferable, as intractable men who would not follow the rest of the world; nay, not their own Emperors, nor Predecessors in the matter of their Religion, but took them to a new way of their own: all which, was exceedingly heightened by the devil, to make Christians and Christianity odious. This pretext is frequent.

2. A second was, The devil striving to make Christianity suspected unto the great men of the world, as inconsistent with civil Authority, and tending to the ecclipsing and diminishing of temporal greatness, dominion, and power of Kings: which was confirmed by these things. 1. Ministers freedom in reproving the faults of all, and their not sparing nor flattering of any, often occasioned the enmity of great men, who thought that derogatory to their honor, and unbecoming inferiors. Therefore, to suppress that, often the most faithful men were persecuted, as we see in that instance of Herod, in John the Baptist, Matth. 14. 2. This suspicion was confirmed by the multiplying of Christians, and the mistake of the nature of Christ's Kingdom, as if His Kingdom had been inconsistent with theirs; therefore, fearing lest the multiplying of Christians should have tended to the setting up of Christ's power, and the overturning of theirs, they endeavored to bear them down. This made Domitian in a special manner to search for, and put to death, all the natural kindred of our Lord Jesus, lest any of them in the abounding of Christians, should have pleaded title to his Kingdom. 3. The many slanders that were vented against Christians, especially by Magicians, Idolatrous Priests, Jews, Apostate Christians, and such like, who crying out on them as enemies to mankind, and guilty of the vilest sins, as of Adultery, Incest, Drunkeness, &c. at their meetings, and so to be the causes of all the plagues that came upon the world: which calumnies, are fully refuted by Justin Martyr, Tertullian, and Cyprian in their Apologies. Wherein these two things are asserted, 1. That Christians were innocent of these scandals. 2. That it was not the Gospel, but the worlds rejecting of the Gospel, that brought these judgments on. 4. This occasion rose from Christians strictness, who would not flatter their Emperors by worshipping of them, and calling them gods, as others did. 5. Nothing more was mistaken than Church-men in their exercising of Discipline and censuring of others without dependence on civil Power, especially when they exceeded in any particular, as that law of Euaristus, ordaining that no accusation of a Lay • man, or laick, against a Pastor, should be admitted. This is recorded to have provoked Trajan to persecute all the Christians.

3. The failings and practices of some Christians, and their unwarrantable carriage, made Christians odious in the world; especially these, 1. The many differences and divisions that were amongst themselves, and the many sects contrary to truth, and one to another, that sprung up with the Gospel, and the great bitterness wherewith these differences were followed. 2. Outbreakings of Professors in any gross sin, made all others to be so accounted; yea, practices of the Saturnians, Nicolaitans, and other gross Heretics, though disclaimed by true Christians, yet were imputed to them. 3. Unfaithfulnesse in some few of them, in reference to their trust, provoked persecution against all. It is particularly recorded that Philip (who was the first Christian Emperor) his killing of the Emperor Gordianus (by which deed he came to the Empire) did not only stir up Decius afterward to kill him, but also to raise a most hard persecution against all Christians, as become odious by that fact.

Obs. 6. The persecutions of the Church of God are particularly ordered as well as the preaching of the Gospel, and the thriving and flourishing of the Church. This horse hath a rider, that hath his armor and a sword given to him, and it is told what he shall do, he shall take peace from the earth, go so far and no further: yea, there is a more particular commissionating of this nor the former, to point out that there is a particular hand guiding the sufferings of the Church and People of God. See it in John, how in all the commissions Satan getteth, he is straitly bounded and limited. If the world rage at Christ and His followers, and persecute, yet that horse is not without a rider, and a bridle, and the sword he carrieth is limited, it cannot hurt a hair of the head of any but as it is commissionated, Mat. 10. The hairs of your head are all numbered. Persecution cometh not without a particular Commission, more than one is converted without the influence of His Spirit; He that guideth the one, guideth the other; and our Lord Jesus reigneth now, as before. 7. The restraint mentioned here, to take peace from the Earth, showeth, that no persecution can mar spiritual and eternal peace, they reach but the outward condition, as, to hurt the name, to plunder the goods, and to kill the body; but can reach no further. John. 14.27. Christ's peace is given, not as the world giveth it, uncertainly, but surely: which should make us esteem the more of it. 8. An earthly condition, or peace, is never settled; any trouble may quickly disturb that. 9. The world is much in God's reverence for their outward peace: at one word He can take peace from the earth, and turn order into confusion, and embitter the spirits of most familiar friends and near relations one against another. Did not He prevent it, our life would be soon miserable. It is He that we should depend on and acknowledge, even in outward things: for, when He giveth quietness, who then can make trouble? and when He hideth Himself, who can behold Him? Job 34.29.

LECTURE IIII.

THese Verses continue the history of the opening of the seals, or rather the prophesy revealed by them. The third seal holdeth forth a sad condition of the Church, in some things agreeing with the former type, and preparation thereunto; but, in many circumstances, differing. As first, the voice that calleth, Come, and see, is the voice of the third beast, which ( Chap. 4. and 7.) had the face of a man : whereby is signified, 1. Prudence and reason in the Ministers of the Gospel, as we said there. 2. It signifieth such a condition of the Church to be typified by this type, as should have need of prudence, reason, and wisdom in the Ministers of the Gospel, even as the former two called respectively for boldness and patience as meet for them. 3. It holdeth forth that the Church under this dispensation should be well furnished with Ministers accordingly qualified, as suitable to such a dispensation.

2. The color of this horse differeth from the former: this is black, the former was red. 3. The weapons of the rider differ. As also, 4. The word added for explanation, differeth, as we will see more particularly in the opening of them.

That this type may be understood, it will be necessary to insist a little both in the explication and application of it. At the first view, it seemeth to hold forth some terrible famine by all the circumstances of it. More particularly, this horse is said to be black : which, in general, holdeth forth a sad strait. Job, ( Chap. 30.30.) giveth it as one of the symptoms of his lamentable condition. And so Zech. 6.2. the black horses do represent a sad dispensation coming. Most ordinarily it setteth forth the plague of famine, which turneth the most beautiful color to blackness, as from Lament. 4.8. and 5.10. is clear. 2. The pair of balances in the hand of the rider, import a strait, wherein men should not have meat at their pleasure, but weighed and measured out to them: which ordinarily is used to set forth famine, Ezek. 4.16. Levite. 26.26. famine is threatened under these words, ye shall eat your bread by weight, &c.

In sum, This type importeth these three, 1. A great scarcity and restraint. 2. Not an utter want. 3. A sort of justice or equity in the managing of this want, or accompanying this strait, wherein it differeth from the great confusion and violence without any show of justice, as was under the former. 3. The word of explication added, verse. 6. hath two things to be considered in it, 1. Whence this voice came: it is said to be from the midst of the four beasts, that is, from God, or from the Lamb, as He is placed, Chap. 5.6. to show Christ's particular ordering of this most sad dispensation in the object and extent of it: and therefore He is to be considered, not as the rider, but as He who giveth orders unto him. 2. The words uttered, are to be considered: in which there are, 1. A proclamation, and 2. A limitation. The proclamation, is, A measure of wheat for a penny, and three measures of barley for a penny : wheat and barley are the two grains most commonly made use of for the entertaining of life. The word, rendered measure, is in the Original 〈 in non-Latin alphabet 〉 . What the particular quantity of it is, needeth not to be inquired: this is commonly acknowledged, that it was the ordinary measure allowed to a working man for his meat in the day, so as it came to be understood ordinarily for a days meat, according to the proverb, Nou sedondum est super Chaenicom, meaning, that none who had but a days meat beside them, ought carelessly to sit down, but had need to provide more.

The price of this measure, is a penny, which is likewise the ordinary wages of a workman for his service in the day, as appeareth from the parable, Matth. 20. The sum cometh to this, that men by their labor and toi • should hardly buy so much wheat, which was the best grain, or so much barlie, (which was more course, and so taking a greater measure) as was meet to entertain them. The limitation added, is, See that thou hurt not the oil and the wine. Wine and oil are more for cheering and refreshing men, Psal. 104.15. The scope is, to show (according to the letter) that though there was much hardship to befall the Church in things that necessarily pertain to their life; yet all should not be destroyed, but a reservation should be of the best things, useful for their refreshment.

This type then holdeth forth a hard condition the Church should be under, and a sad dispensation she should meet with, which, though moderated in a more orderly way than the former, yet should exceedingly mar the beauty of the Church, and bring her low, so that she who before was white and lively, and afterward red and wounded, should now, (as it were) drawing near expiring, fainting and swouning, as one who hath shed much blood, turn black and pale: which, in general, holdeth forth a growing strait of the Church, drawing nearer unto death than the former.

That we may consider the meaning of this type more particularly, we would lay down these conclusions touching it, 1. We conceive it doth not hold forth an abounding or reigning of justice in the world simply; for, that is of itself no plague, but a great good, and so doth not agree with the scope, which is to set forth the trials of the Church, though we think it may point at a sort of seeming justice in the way, and persons of these who should be instrumental in these afflictions; in which respect, this rider differeth from the former, as is said. 2. Neither can it only literally be understood of bodily famine, but figuratively; for, the plague of famine, is no peculiar exercise of the Church, but is common to the rest of the world. Again, this famine here, is such a cross as maketh them in the fifth seal to cry for vengeance on these who were instruments of it; which cannot agree to famine properly, which ordinarily floweth from God's immediate hand. Beside that, there is little in story to evidence the fulfilling of it in that sense, save what is mentioned by Tertullian and Cyprian to have been in Africa. Neither is it likely that any famine hath been or could be, (in the ordinary way that famines come) and wine and oil be spared, which yet necessarily according to the letter must be. Add, that there is always some suitableness between the qualifications of the beast inviting to come and see, and the event foretold by the type; but there can be none between the third beast, and famine literally understood; which yet may well consist, if figuratively it be considered. Conclusion 3. The event here foretold, must fall within the first period laid down, to wit, after the first persecution, and before the vengeance executed upon Heathen persecutors; yea, it must be (as it were) a middle sort of persecution between the rise thereof under the second seal, and its height under the seals following.

By this type then in sum, we understand the Churches sad condition after the first two persecutions; yet, not so much any particular sort of trial on her, whether from without only in respect of persecution, or within only in respect of divisions, errors and heresies in herself, but a concurrence of both, and what accompanieth both, in a manner suitable to this type, whereby the beauty of the Church formerly glorious is now marred and more obscured and darkened, than it was by the preceeding violence and rage of the former persecutors. This exposition and application we will find to suit well with the type in its color, sign, word of explication, qualification of the beast that inviteth to come and see, and with the event drawn from Story.

1. It is ordinary in the Scripture, particularly in Ezek. 24. to set down sad judgments of any sort under these four plagues, Sword, Famine, Pestilence, and Beasts : and therefore we would not particularly astrict this type to one sort of plagues, but generally comprehend all these sad calamities which came upon the Church, even as by Sword, under the former seal, is not only understood one plague, but all persecution by whatsoever mean the Church was brought low and made bloody: And considering, that the following type cannot be literally understood (wherein also this plague of famine is included;) considering also that the effect (to wit, the Churches sad condition) is rather in the event holden forth to be black, than any particular mean to be pitched upon, whereby that is brought about. We do incline to take it more largely, as comprehending the Churches sad condition in general, and all the means that are instrumental in bringing that about.

2. Famine also is figuratively spoken of in Scripture, as it holdeth forth a famine, not of Bread, but of the Word, Amos 8.11. and this famine more peculiarly and properly agreeth to the Church.

3. Famine is sometimes mentioned as a particular affliction of the Saints, even as Sword and Prison are. So in Rom. 8.35. 2 Corinth. 11.27. that is a famine and strait even of outward things occasioned by the worlds imprisoning, banishing, forefeiting, and spoiling of God's People of their goods, as Heb. 10.34. and 11.37, 38. This famine agreeth to the Church in her persecuted state, and as the Sword was, so was this made use of by persecutors against her.

Now if it be asked, whether this famine, expressed by the type, be to be taken literally or figuratively, as it more generally comprehendeth all the troubles of the Church, both in reference to her outward and inward condition, according to the three acceptions mentioned? We Answer, figuratively: on these considerations, 1. The famine here mentioned, is some sad condition, peculiar to the Church. 2. Because it holdeth forth such a trouble as men are instrumental in, and therefore are liable to God's vengeance for it, as is clear by the fifth seal following. 3. More particularly, the considering everything in the type will make this out.

1. It agreeth well with the type: for, blackness on the Church, is spoken of in Scripture both as an effect of outward persecution from others, and inward carelessness and division; from which two grounds, the Church ( Cant. 1.5, 6.) doth derive her blackness. Upon the one side, her mothers children were angry with her, and on the other, she had not keeped the vineyard that was committed to her; which two had brought on blackness, as Sun-burning doth in these hot Countries.

2. This will agree well with the sign of a pair of balances : whereby open persecution is set forth to be done by seeming authority, by sentences, proscriptions and the like; men, as it were, weighing the violence of their hands, Psal. 58.2. as if violence could be covered with pretext of Justice. This also agreeth well to error, abusing the Word (which is the balance of the Sanctuary) for the covering of it.

3. It agreeth well to the voice of the third beast, whose qualification of prudence, learning, &c. will be tried and put to exercise by this sort of famine.

4. It speaketh such a famine as hath a reservation; so that though the beauty of the Church may be marred by it, and many things corrupted, Yet the main fundamental and soul-refreshing truths, which are the marrow of the Gospel (called the finest of the wheat, honey, wine and oil, Psal. 81.16. Isa. 25.) are in despite of all oppositions keeped free for the refreshing of God's People, by which it differeth from the overflowing of heresies under the trump •• , where some persons are exempted, but no truth keeped free from these winds, Chap. 7. but every green thing made to wither.

More particularly yet to make it out, we look upon it as applicable to the state of the Church during the second Century, after Domitians death which put a close to the second persecution, to wit, under Trajan, Hadrian, Antonium pius, Antoninus Philus, Commodus, Pertinax, Maximius and Severi • , which taketh in five several persecutions. The reasons why we apply it to this time, are,

1. It suiteth well with the series formerly said down: if the former seal hold forth the first two persecutions, under the first Century, as is said, Then this following seal must hold forth the state of the Church immediately succeeding the former.

2. Because during this time, though the Churches troubles continued; yet began they, after Domitian's death, to be of another nature, and to be followed in a different manner from the former, and to look likes this type, as we will see by considering the state of the Church during that time. 1. After Domitian's bloody rage, the Church had but a little times breathing for a year, then followed a third persecution under Trajan, which continued under Hadrian and the first Antoninus : all which time is accounted but one persecution by some, because not interrupted. Some interval again there was under Commodus, though a more gross man than any of the former. Then persecution again brake out under Antoninus Philos. Maximinus, and others; so that the Churches condition is always suffering even under these Emperors who did not actively persecute: yet because they restrained it not, men took occasion to vent their malice against Christians. 2. These persecutions were most especially followed against Ministers, thereby increasing the famine of the Word. Clement was almost the first Martyr under Trajan ; during that time also suffered Ignatius, Onesimus, Polycarpus, and many faithful Ministers; and that persecution of Maximinus was especially directed against Ministers, as being, in his esteem, the shortest and readiest way to root out Christianity from the world.

3. By public Edicts, all meetings of Christians, for Worship or hearing the Word, were discharged: so Trajan began, not forbidding Christianity, but condemning all meetings of Christians as contrary to the Law; by which it came to pass, that Pastors were banished, public Assemblies deserted, and people left without the public means, Baron. Vol. 2. page 5.

4. Consider in these persecutions the many banishments and great spoilings of goods, used during that time. It is marked in History, that then they endeavored the undoing of Christians by banishments, not only to have them at a distance, but, that by fore travel, and spoiling of all they had, they might be weakened and debilitated. At one time, Trajan having tried who would own Christianity in his Army, and finding ten thousand Christian Soldiers adhering to the faith of Christ, he banished them all, with many Ministers, into barren Islands: beside, some were purposely Martyred by sterving, as is recorded of one Hyacin • bus, one of Trajans own Chamber; plundering and confiscation of goods was rise, particularly under Severus, whereby, no question, much poverty and great straits followed on the Church, Baron. Vol. 2. pag. 27.44. &c. and other Writers make it clear.

5. Consider, besides all these outward trials, the Church was distracted and overwhelmed with errors, heresies, and corruptions that creept in, such as the Marcionits, Basilides, Corprocratii, Valentinians, Prisci • ianists, Montanists, Cataphrygians, Appollinarists, with thousands more, venting most gross and vile errors and foolries, whereby both the purity of Doctrine was obscured; and, even in all, a great declining from the Primitive simplicity, under the pretext of reverence to Martyrs, and following of traditions, &c. All which is specially marked to have begun about that time of Trajan's beginning to reign, Euseb. lib. 3. cap. 26. & lib. 4. cap. 11. more largely observed, Cent. Magd. in their preface to the second Century.

6. Consider that there were even failings in, and differences among good men and great Lights in the Church, so that what time she was free from outward persecution, it was spent in intestine divisions and debates, as is regrated by Euseb. lib. cap. 1. Papias brought in Chiliasme, wherewith Irenaeus, Justin martyr, Lactantius, and many others were infected. Tertullian, after great appearing for Christ, became a Montanist, and many great men began to cry up Free-will.

7. In Worship, much of their former simplicity was lost; the multiplying of Holy days, inordinate reverencing of Martyrs (at first honestly intended) were brought in, and many other things observed by the Cent. Magd. Cent. 2.

8. Upon these followed Schisms in the Church: when men drave their own devices, and did not acquiesce in the simplicity of the Gospel, in God's righteous judgment they broke on these: particularly then broke up the long lasting Schism betwixt the East Church and West, concerning the keeping of Easter ; the Church in the West (for the most part) driving to have it keeped on the Sabbath following its ordinary day, moved thereunto (as they alleged) by tradition, and that difference might be put betwixt Jews and Christians in the observation of that day. The Churches of the East again, pressing it to be keeped on its ordinary day, alleged John's example and the common rule. And though Irenaeus, and Polycarp (who was John's Disciple) took much pains to prevent and remove these divisions, and for a time keeped these Churches in communion together, notwithstanding of that difference; yet afterward, it broke out by undiscreet censuring and condemning of one another to the contempt of all Church-Authority, and rendering of the Church contemptible before others: which, though rising from such a small ground, yet grew to that height, that these two Churches were never heartily united afterward. Which considerations certainly show the growth of famine in the Church, and the fainting of her spiritual life, being joined to persecution, while, (as it is, Amos 8, 9.) her sun was going down at noon, and the famine of the Word coming to that height (which followed on the former) that the virgins were made to faint for thirst, verse. 13. All which agree well with the type.

9. Add to these, the many reproaches, and slanderous calumnies, that upon these occasions were cast upon the Church, both by Heretics and Heathens who charged all the evils, which any bearing the name of Christianity committed, upon the Church, as witness Celsus his bitter writings answered by Origen, the vindication of Christians by Justin Martyr, Tertullian and others in their Apologies, who reject these slanders as belonging to the Gnostics, Saturninians, and others of that stamp.

10. If we consider several circumstances of the Churches outward persecution, we will find it not unfitly resembled by this type, as especially in the actors and way followed by them. The actors were not Comm • dus and Heliogabolus, profane wretches, (the Church had peace under them) but men for civil Justice and excellency of parts, such as the world never had better, a • , Tr • janus, whose style was, Princeps optimus, So that the salutation to the new Emperors after him became this, I wish you may be felicior Augusto & • elior Tr • jano. Hadria •• s had this encomium, Restaurator orbis. The two Antonini, the first was styled Pius, the other Philosophus. S • verus, was a most severly just man. Again, their way of persecuting, was not tumultuary, by raging violence joined with outward dissoluteness and tyranny in their other carriages (as was in Nero and Domitian ) but (by making good Laws for the Commonwealth, and en-acting Laws against Christians) they pursued them in a legal way as an act of justice, under pretext of Christians opposition to the worship of the gods, or as a being guilty of the many slanders imputed to them: in which respect, it may be said, that these actors (in comparison of the former) weighed the iniquity of their hands in a balance, Psal. 58.

11. All these persecutions, though being at their height very terrible, yet were they almost all, one way or other restrained: which agreeth well with the limitation of the commission in the type. That persecution raised by Trajan, was staid by Plinius Secundus, proconsul of Bithynia, who thus wrote to Trajan, that he supposed it unmeet to kill such multitudes of innocent men, whose Law (as he calleth it) leadeth them to such strictness, as to abstain from these things wherewith they were slandered; but that they used to meet, and sing Psalms, &c. (as may be at further length seen in the Epistles themselves, apud Euseb. & Con • . Magd. ) To which, Trajan returned answer, That Christians should not be sought for to be punished; yet, if they were presented, and accused, that sentence should pass upon them, Euseb. ibid. This answer is justly taxed by Tertullian in his Apology, as inconsistent with itself, that Christians, as innocent, should not be sought for, and yet if presented as guilty, should be punished: for, (saith he) if guilty, why should they not be sought for? if innocent, why should they be punished? Yet did this occasion much calmness to Christians, especially in these parts. The persecution stirred by Hadrian, was staid by the Apologies which Quadratus and Aristides presented to him. Anton. Pius was made to relent by that Apology of Justin Martyr. Anton. Philosophus, by an extraordinary providence, was changed, and made to befriend Christians, which was thus; In the Marc • manick Wars, he and his Army were brought to great straits, being overpowered with the enemy, and enclosed among mountains without water, so that he and they were like to perish for thirst, a Legion of Christian Soldiers (who then were in the Army) did separate themselves from the rest, and before them all, falling down to Prayer, they obtained from the Lord not only water in abundance, but a glorious victory over the enemies; the Lord causing it to rain with such fire and thunder upon the enemy, as made them to give backs. This Legion, upon this occasion, was by him called Legio fulminatrix : and this miracle prevailed so with the Emperor, that presently he gave out an edict most favorable to Christians, ordaining that they should neither be sought for, nor punished, if presented; but that their accusers should be punished, seeing that his safety and the safety of the Empire depended upon their Prayers. And it is worth the marking, that so many persecutions together were restrained by God during this time, for it maketh it the more applicable unto therestraint insinuated in this seal, which can be found in persecutions at no other time.

12. We may add, that in no age the Church had moe well qualified men, nor at any time had moe appearing for her against all sorts of enemies, as may be witnessed by the Apologies of the foresaid Quadratus, Aristides, Apollonius, Melito, Asi • nus, Justin Martyr, Tertullian, and sundry others boldly and learnedly pleading the Christians cause against persecutors; and were presented to several Emperors. There was also much dispute with Heathens, as Origen contra Celsum ; with Jews, as Justin, dialogue. cum Tr • ph • ne ; and Tertullian, adversus gentes & • ud • os. So also against many Heretics, as witness Irenaeus his writings, and Tertullian, de Pr • scriptions adversus Hereticos, Yea, many able and holy men appearing also to prevent and remove schisms and differences in the Church, as is evident by Irenaeus and Polycarp their pains and travel to keep a good understanding between the Churches in the East, and in the West : not only by writing serious exhortations to peace, and forbearance one of another, and in reproving the vehemency of some, too fervently advanceing their own judgment with hurt to the Churches peace; but also by their travelling from East to West to compose their differences, whose labor for a time God blest, till about Anno 200. when Victor excommunicated the Churches of the East ; which rash deed, is condemned by many. Vide apud Euseb. Cent. Magd. Baron. in the History belonging to that time.

By which we see, that as there was never more to do with well qualified Ministers, so was the Church well furnished with them; which doth well agree with the qualification of the third beast represented like a man in the type, as is said. By these, Christian Religion was preserved from Heathens without, and vindicated from Heretics within, and the substantials of the Gospel were keeped from hurt. The white horse was still conquering, and many were brought in to Christ, so that the Heathens Idolatrous Templs were almost desolate, no man haunting them, nor buying their Sacrifices, as the same Plinius in the forcited place compleaneth; and yet there was no place almost where Christianity was not: and though all other Monarchies had their bounds, and were limited; yet this Dominion of Christ's, had none, but spread over all; and therefore behooved to be the Son of God's, as Tertul. at length proveth, Apol. cap. 37. &c. Yea, Christians did so increase, that (as the same Author affirmeth) had they but withdrawn from their Towns and Countries, they had left them almost desolate, and terrible to the indwellers that remained, and yet all this was without human force and help, but, as it were, by the alone voice of Him whose Throne is amongst the four beasts. All which being considered, we suppose it will not be unanswerable to the type, nor any straining of the scope, thus to apply it, seeing this seal doth especially speak out these four, agreeing better to the event of this time than any other. As, 1. a decaying state of the Church in some things worse than the former, whereby she becometh black. 2. A remarkable restraint upon the instruments and effects of this sad decay. 3. A sort of seeming justice in the authors and abettors of these evils. 4. With a sober improving of parts and abilities by the Ministers of the Church, in a rational way opposing themselves to these evils. All which we have found in the event, and therefore conceive it not unfitly to be resembled by this type, as differing both from the seal preceeding and the other following.

And from it thus understood, we may observe, 1. That the Church is subject to moe sorts of trials than one; and when one cometh, there is readily a second that followeth before the outgate of that; and the last trial is ordinarily the saddest, and bringeth the Church lowest. Obs. 2. That men may be good, civil, and moral men in things belonging to the Commonwealth, and yet be exceeding great enemies to Religion and the Church. Or, That the most excellent men in the world for parts, if they be not sanctified, are often the greatest enemies of the Kingdom of Christ. The Church had peace under Commodus and Heliogabolus, but suffered by Trajan, Severus, Hadrian, and Antoninus Pius, whose government was excellent to the Commonwealth, which made many in that time without force submit themselves to the Romans ; Yet, in the matters of Religion, and what concerned the Church, there were none greater enemies to them; which proceedeth partly, f • om the nature of fleshly wisdom, which ( Rom. 8.7.) is enmity to God ; partly, because men of that temper had more settled principles of persecution within them, not acting by profane fury as others, but from deluded zeal. This made them more eager, more constant, and more vehement in the pursuing of Christians, than the principles of profanity use to do, as we see in Paul, who in his blinded zeal furthered persecution more than many others. 3. Because the more wise and civil one be without Religion, the more foolish doth Religion appear to him, and the more furnishing hath he to persecute with. 4. The persons of such men have more weight with others to provoke them to their practice, and to abhor, as a gross ill, the thing they persecute. It was nothing thought of to see Nero and Domitian persecute Christians; but when Trajan, Antoninus Pius, and such like, opposed Christianity, that made men abhor it, while such men (otherwise blameless) cried out upon it: and this ground maketh the devil especially aim to engage such into persecution; and therefore in the first ten persecutions, we will find that the Church suffered never more nor oftener than by such men. Obs. 3. A thriving estate of the Gospel, doth not usually long want errors and offenses from within following it, as well as persecution from without. The black horse followeth the white, almost as soon as the red ; as Christ hath foretold, a sword should follow the Gospel; so doth Paul of heresies, that they must be in the Church, 1 Corinth. 1.19. 1 Tim. 4.1. How soon in the Apostles days crept in false teachers, and deceitful workers in the Church of Corinth and Galatia? Hymenaeus, 1 Tim. 1.20. Hymenaeus and Philetus, 2 Tim. 2.17. The Nicolaitans and Jezebel, R • vel. 2.3. After followed Ebion and Cerinthus. The devil in God's righteous judgment keeping this way, (as it is Revel. 12.) to spew out a stood of error after the Church when the sword of open persecution by the Dragon doth not devour her. The devils aim in this, is, 1. to carry many away by that snare, who have stood firm against external violence. Experience teacheth us, that many have continued constant in the time of persecution, and have not ceded to any terror, yet have been withdrawn from truth, by error. 2. By this, he maketh the Church more hateful and odious to onlookers, when he obscureth her beauty by error and schism from within herself, than can be by persecution from without, as in the event is clear. Hence it is that our blessed Lord, ( John. 17.17, 21, 22.) prayeth more for truth and unity amongst His followers, as conduceing more to their native beauty, than He doth pray for outward peace and prosperity to them. God's end again, in overruling this trial of the Church, is, that these who are approven may be made manifest, 1 Corinth. 11. Obs. 4. That no trial darkeneth the Church more, nor maketh her blacker than error and schism within herself: this striketh at the soul and life of Religion, Amos 8.11. with 13. maketh the fair Virgins to faint and fail with thirst: this maketh darkness where there was light, confusion where there was order, envying and strife where there was love, and giveth much occasion to others to speak evil of the Church of Christ. Obs. 5. There are some special times when Ministers and others ought to improve their parts for the advantage of the Church, and when they must not only suffer as calves, but dispute as men; which is especially called-for, when light is in hazard to be obscured in the Church.

LECTURE V.

WE have already opened three seals: now followeth the fourth, which, at the first appearing, holdeth forth some terrible event more sad than any of the former, as the particular description will clear.

It hath, as the former, these three, 1. A word, calling, Come and see. 2. A type representing something to come. 3. A word added for explication.

For the first, it is common with the rest, When the Lamb had opened the fourth seal, I heard the fourth beast say, Come, and see. This Preface is the same, save that he is the fourth beast, which ( Chap. 4.7.) is like an Eagle, whereby is holden forth the sharp sightednesse, and learning, with a heavenly high fleeing (so to speak) strain of spirit calledfor amongst the Ministers of the Gospel. This fourth beast, is reserved for this type, because then such qualifications amongst Ministers should be most necessary, and also should be by God bestowed upon them during this time, while death was so frequent in the Church, and temporary contentments so blasted, Therefore Ministers were to soar on high themselves, and to call others upward with them, this fleeing and mounting being a special property of the Eagle, Isa. 40.31. Ier. 40.16. Io • 39.27. Prov. 23.5.

2. For the type itself, the matter of it, is the same with the former, a horse and a rider ; But in every other circumstance different, 1. His color is pale, pointing forth a further degree of the Churches affliction: she was before fainting and swooning, but now draweth near to death, as the words afterward clear. 2. The rider is named with a terrible name, 〈◊〉 that sat on him was Death : which holdeth forth, 1. A spreading of death to many, so it is expounded, a fourth part of the earth shall be killed. 2. That there should be many sorts of death, and many ways to put an end to men's lives, as, Sword, Famine, Pestilence, &c. 3. He getteth this name of Death, to import the cruel kinds of death which Christians should be obnoxious to under this horrid and barbarous persecution, beyond what formerly they felt. The third thing peculiar to this rider, is, his convoy, which is suitable to his name, and further expresseth the terribleness of the event, and hell, or the grave, followed with him. The meaning is, that death and mortality was so frequent, that in every place were graves, and that this dispensation brought men so frequently to death, that where ever it came, there was need of graves to receive them. 1. We expound it rather of the grave, than hell, in this place, not only because the same word in Hebrew and Greek doth signify both; but because it is ordinary to them, in expressing a desperate-like condition, to join death and the grave together, Job. 17.1. and 13. And 2. because this death especially relateth unto the Church; and therefore must be understood of the grave, rather than of hell.

The third thing, is, a word added for explication, To them was given power over the fourth part of the earth, to kill with Sword, Famine, Pestilence, and Death, and with the beasts of the earth. In which explication, these things are implied, 1. A Commission, that this rider getteth; he is not absolute, to go and do as he plea • eth, but it is said, power was given unto them : whereby God's Sovereignty and active Provide • ce over the saddest dispensations of the Church is holden forth. This power, is said to be given to them, in the plural number; either because, 1. It looketh both to death and the grave. Or, 2. rather to this horse with the former two, seeing all these seem to be running together in this seal; and the grave is rather to receive men dead, than to kill according to this Commission.

2. The Commission itself which they get, and the extent of it, is, to kill a fourth part of the earth. To kill, holdeth forth the • arrand, horrid acts of cruelty, and murder. A fourth part ; this doth both show the extent and limitation of their Commission, that it should be many, even a fourth part ; and yet not all, it is but a fourth part, being a definite for a indefinite number. It is said to kill a fourth part of the earth: by which, is not understood the world as contradistinguished from the Church; that will not agree with the cry of the souls under the following seal, (it being these that cry there, who are killed here) But we understand here the Militant Church on earth, as formerly under the second seal; there being the same scope in both.

3. This explication holdeth forth the particular weapons, as it were, by which that great murder is to be executed, to wit, Sword, Famine, (which two were made use of in the second and third seals) death, and the beasts of the earth. By death may be understood the Pestilence, called the mortality, because so many ordinarily die by it. And these four here do certainly allude to God's four great plagues, under which ordinarily is holden forth by the Prophets, God's singular Judgment. For this end also beasts are added; which we conceive is not so much properly and literally to be understood, as it is with allusion unto the expression of the Prophets formerly mentioned; and may point at these three here, 1. At the greatness of this strait, wherein such a deluge should at once set upon the Church, as if God's four plagues were let loose together, there being but one under each of the former seals, to wit, Sword, or Famine ; here these evils continue, and two moe are added, to wit, Death, and the beasts of the earth: which doth certainly hold forth a greater degree of persecution than was before. 2. By beasts, we may understand absurd, unreasonable, and beastly men, as 2 Thess. 3.2. Such Paul fought with at Ephesus, 1 Cor. 15.32. Of this sort was Nero, 2 Tim. 4 and of such the faithful Martyr Polycarp complaineth in his Epistles, apud Euseb. who thought long for the Lions and beasts, unto which he was condemned to be casten, that he might be freed from these beasts (his keepers) which were worse than the former. 3. By beasts we may understand that kind of death frequently used by persecutors, (especially in the last persecutions) their hungering of ravenous beasts, and then, for a sport, casting Christians unto them. It being thus understood, it may hold out that plague of beasts, as it doth peculiarly relate to the Church, in which also men were instrumental, committing that murder by beasts under this seal, as by Famine under the former. However, this is certain, that this pointeth at some dreadful condition of the Church beyond the former, wherein persecution is at an height (malice leaving no mean unessayed for undoing of the Church (and wherein the Saints are pressed to double their cries to God for vengeance, as in the following seal; and so it appeareth to be at, or immediately before, the fall of the Heathenish persecution. Before we make particular application thereof, we may observe some things useful for understanding the rest of the seals.

As, 1. That this seal with the former two, doth signify sad things unto the Church; for that they are all of one kind, appeareth by the gradation which is clear and conspicuous in them. The red horse woundeth, the black horse fainteth, the pale killeth. 2. Hence also it is said, power is given unto them together, as having one Commission. And 3. Considering, that sword, famine and death, are joined together under this seal, to signify a strait in the highest degree: when they are separated, they must also be understood to point at things of the same kind; and therefore what ever is found to be the nature and object of any one of those contained in the three seals, must be understood of all, though in a different degree. Seeing then that some of them hold forth clearly the afflictions of the Church, it must be so in the rest also. 2. It appeareth, that by these riders we are to understand the dispensation, or event itself, signified in these seals more than any particular actor, who is either the supreme or inferior cause of it; here the rider is death; and consequently we may call the first, victory ; the second, war or violence ; the third, Famine, by the same reason whereby this is called death, 3. That one seal doth not end, in respect of the event contained in it, when another beginneth. Here are both sword and famine under this seal, though death and beasts be added to it. 4. We may gather, that these types are to be applied to special times, and do not only hold forth in general the kind • of rods and judgments, which were to come upon the Church; for, the repetition of sword and famine by this seal, saith, such judgments were to continue during the time this seal relateth unto, as had been exercising the Church under the former seals, otherwise the repetition were needless. 5. It appeareth, that these plagues are not literally to be understood according to the letter of the word of explication, and therefore must some way be figuratively taken, else it cannot be told how to expound that of hell following and beasts, if it be not to hold forth, by allusion to them, some sad dispensation on the Church, as hath been said.

In application of this prophesy to a particular time and event, there are two opinions, even amongst these who agree in this, to wit, that the first period of bloody persecution, which ends about Constantins time, about the year three hundredth and ten, is typified by this prophesy of the seals. Some make four steps of these persecutions; the second seal, (that is, the first seal that typifieth persecution, to wit, the second; for, the first is of another kind) comprehending the first two persecutions of Nero and Domitian ; the third seal to them comprehendeth the third persecution of Trajan, with the fourth of Anton. Philos. the fifth, of Severus ; the sixth, of Maximinus. Unde • the fourth seal, they take in the seventh persecution raised by Decius ; the eighth, ••• ed by Gallus, or Valerianus, or Volusianus ; and the ninth, rather intended than exec ••• d, by Aurelianus, who being so terrified by thunder immediately after his subscribing of the Edict, that he instantly recalled it. These who so reckon, under the fourth persecuting seal (which is the fifth in order, wherein the cry of the Saints is expressed) do comprehend that great and last persecution of Dioclesian. By this reckoning, this seal relateth to the events, betwixt Decius persecution inclusively, and Dioclesians exclusively; and the fifth seal following doth contain the story of the last persecution in its highest degree of cruelty on the earth. There is no material hazard in this; yet considering, that by the seal, persecution is set forth at its height, so that if we look to the rider, Death, or his convoy Hell, or the Grave, or his Commission to kill so many, or his weapons, having Sword, Famine, Death, and Beasts going together, we can hardly conceive persecution at a greater height: and therefore we incline rather to make but three steps in these persecutions, and so to include that last and most horrid massacre by Dioclesian under this seal, and to take the seal following as expressing no new matter, but added for explication and consolation in reference to the foregoing sad events; and therefore differeth in the type, common to the first four seals, as will be more particularly clear in the opening of it.

This seal then containeth the sad condition of the Church under the last persecution of Dioclesian, taking in with it the former interval after the persecution of Decius, 1. Because in this time persecution came to its height, the Church having now all her former trials lying upon her, and new degrees added to the former; partly, because it is the trial immediately going before the change of the Churches persecuted condition (the cry of souls, and the comfortable answer in the seal following, being the result of this sad condition;) partly, because the story in the event and particulars of that persecution, will be found exceeding answerable to this type: which we shall consider, 1. in general; and then, 2. in the particular circumstances thereof.

1. In the general, the Church, after Decius his persecution, almost (except in that of G • llus and Aurelianus ) had peace in a great measure from outward persecution, for the space of forty four years together; but, during that time, had fallen from the simple purity and power of the Gospel into jars, divisions, and strivings amongst themselves (as Euseb. lib. 8. cap. 1. and many others observe) by which, God was provoked, and the Church made contemptible: upon which, followed this horrid persecution, begun in the nineteenth year of Dioclesian, about the three hundred year. This Dioclesian, being engaged in many wars, chose for a Colleague to himself in the Empire one Hercul • us Maximianus ; and while their wars increased, everyone of them choose a helper to themselves, who were called Caesars, yet had not the style of Augustus, as the Emperors had. Dioclesian choose one Maximinus to help him in the East, who is also called I • vius. Maximianus chose Constanti • s, Governor of Britain ; he was Constantins father, and a good man. These Emperors set themselves together to root out Christianity out of all the Provinces of the Empire, joining together craft and violence for that end. 1. Putting to the choice of the Soldiers and Officers to Sacrifice with them to Idols, or to quit their service. 2. Making that same offer to Magistrates, with promises to both if they should obey. 3. By throwing down all Churches. 4. Inhibiting all meetings of Christians, and such like. And when these wrought not their end, they fell to open violence, giving out public Edicts against Christians, stirring up all against them, and following their cruelty so hotly with a profane emulation, who should go beyond others in persecuting (save Constanti • s who was still friendly to Christians) that almost no Province of the Empire was free: and the number of Martyrs, is by all, during that time, counted innumerable.

To make out the conformity of the event with this type, take these particular considerations, which will evidence the horridnesse of this persecution, which is called Turbo persecutionis. 1. That it was universal through all the Empire, and executed by so many prime persecutors, combining together in several parts for that end. 2. For length of time, it continued full ten years in this heat. 3. Particular instances of some places may give us to conjecture at the whole; in particular places often there would be hundreds in a day, whole Churches full, burnt at once; some whole Cities, refusing to sacrifice to Idols and calling themselves Christians, were burnt; whole Legions of Christian Soldiers (being in number six thousand six hundred and sixty) were put to death. One Legion is instanced, who, (after a most Godly Orati •••• Maximianus by Maurice their Commander,) with him were killed, because they •• fused to act in perse • utin • Christians (even after they twice were decimate for that cause) though they willingly yielded to serve against all public enemies. In some places, the blood of the slain, of itself made little brooks, and coloured great rivers, as it is in Fox • , pag. 103. and Euseb. lib. 8. Chap. 11, and 12. also Chap. 10. who affirmeth he hath seen the actors of that persecution so outwearied, and their swords so blunted with killing, that they behooved to be relieved with fresh actors. In one month of that time, seventeenth thousand are reckoned to be killed, and by M • d • in locum, (out of famous writers) that in Egypt alone (which was but one little Province of many, belonging to the Empire) there were one hundredth forty and four thousand Martyrs: which may give a hint of what great number the whole, put together, might draw to. 4. The diversity of deaths used by these persecutors on the Christians, may be gathered, First, Fro • the many engines purposely made for • hat end, as Iron grates to • os • on. Brasen Bulls, Iron pikes in Barrels, and such like, never heard of before. Secondly, The many ways used to kill them, drawing with Horses, cleaving with Trees, casting to wild Beasts, sending to Sea in Boats without any Provision, and thousands of this kind to be seen in Fox his table of these tortures, and in Euseb. lib. 8. who affirmeth there was an emulation among the wicked people, who might invent the mo •• ••• ouring deaths unto Christians. 5. This cruelty may appear by this, that none of whatsoever relation were spared, friends, neices, children were put to death: yea, this D •••• sia • put his own wife Sirena to death upon that account. And as no natural relation, so no good offices of the most faithful friends, found place to divert that rage. It is reported of one Eustac • ius, who having returned victor over these enemies against whom he was sent, that, on the day of his triumph, and entry to the City, he and his Family was put to death, because he refused to sacrifice with the Emperor at his entry, professing himself to be a Christian unto the Emperor, who out of honor to him had gone forth to meet him. 6. Add to these, the great mortality and deaths that were throughout the world in this Dioclesians time. It is recorded by Euseb. Lib. 8. Cap. 10: that men died faster than the living were able to bury them: by which it came to pass, that dogs were so accustomed to eat dead men's flesh, that they became a terror to the living, lest they should eat them also, which made them in all places endeavor the killing of all dogs, as is recorded by him. 7. Consider, that many excellent Ministers stepped out at this time to comfort God's people, and to draw their minds upward to a creature-contemning and spiritual walk, as Arnobius, and Cyprian, who, upon a very like occasion, wrote his Treatise, de mortalitate, under the ninth persecution. From all which considerations, we may see an event answerable to the type, which may be well called death, with such a convoy, commission, and arms, as this rider hath, yet was there even such a restraint, as made the Church have still a being in despite of them, as will be more clear in the following seals. From which also we may gather these Observations,

1. That there may be many sad trials past unto God's people; and yet more sad before them: Or, That the saddest trials come often last, like women's travelling, the sharpest showers come last immediately before a delivery. There is no warrant for God's people to limit their own trials, or to sit down upon beginnings. 2. After-trials have ordinarily some other circumstances and aggravations beyond the former, as we may see by the gradations of these seals. Trials are like Physic to God's people; therefore there is a necessity of new ingredients to purge away such humors and corruptions as former potions have not reached. 3. When trials begin on God's people, they ordinarily come to some great height ere there be a turn, 1 Sam. 3.12. God hath ordinarily some more than ordinary cause in bringing them, which He will accomplish: and often men are not brought to His design by smaller rods; therefore is there yet seven times more and seven times more added unto the former, as it is, Levite. 26. 4. God will sometimes give persecutors great seeming advantage, and will bring His Church very low under them. We might be ashamed to fret or repine under our sufferings, which are not worth to be mentioned in comparison of these here. 5. Though death and the grave, &c. be terrible; yet God hath them ordered in all the circumstances of them, they are limited by Him, and are not boundless in their Commission. They are ordered by Him, and neither death, famine, nor pestilence walk at random. It is observed that the Pestilence in Hebrew is expressed by a word DEBER, which signifieth speech or command, because, how ever it walk in darkness as to men, yet walketh it not one step without God's word of command. This may be said of all other trials or deaths, which are as precisely regulated by God. 6. We may gather, that the most horrid massacres of God's people cannot wrong them, nor mar God's design concerning them. All these trials do but (as Polycarp said of the beasts teeth to which he was to be casten) as a Miln, grind them, that they might as good wheat be fitted for their Lord's table. 7. We may gather, God's people's happiness, and the evidence of God's love to them, do not consist in outward things, their lot is oftener suffering from one seal to another. Death, the King of terrors ( Job 18.14.) marcheth upon them, whileas the world seemeth to be in Covenant with him. These are old truths, That through many afflictions is the way to Glory, and who so will live Godly, shall suffer persecution. God's people would make for trials, seeing these words are yet unscraped out of the Bible; and the story of these times do confirm it: for, however there may be difference in the naming of instruments, timing of events, and other circumstances among Writers; yet, in the main they agree.

LECTURE VI.

IN the former three seals we have heard many sad events prophesied of, to befall the Church, everyone sadder than the former, till at last, Death and the Grave came as the yondmost step of temporal affliction, so that men might now be in a doubt what had become of the many souls that had been murdered for Jesus Christ, and if it had not been better to have wanted the white Horse and his rider, or not to have stuck so to the profession of the Gospel, than to have suffered so many sad things for it.

The scope of this seal, is, to remove that doubt, and to comfort against that temptation, that though persecutions should come to the highest they can reach unto, that is, to take away the life of the body; yet was not their happiness marred by it: they have souls (unto which persecution doth not reach) which after death enjoy blessedness; and therefore their trouble is not to be scared at, nor exchanged with the tranquility of worldly men, nor suffering to be shunned for fear of any hazard which accompanieth it.

This is the scope, which is here made out in these four, 1. By showing that the souls of Believers have a life after the body is killed, and a comfortable being in the enjoying of God; I saw (saith he) the souls, &c. 2. By showing that their death is precious in God's sight, and that vengeance on their persecutors is as certain, as if their cry unto God day and night, for that end, were ascending, and He particularly taking notice of it. 3. By showing the wise ends for which God suspendeth that vengeance; which proceedeth not from his forgetting of them, but is so ordered for the accomplishing of his own designs. 4. By holding forth God's present kindness unto the souls of these murdered persons in clothing them with white robes, so that the suspension of God's vengeance upon their persecutors, i • no let nor interruption to their present happiness or comfortable enjoying of God. This is the sum of the words, which are more Doctrinal than Prophetical, trysted with the former sad condition of the Church, to be a consolation unto Believers, and an encouragement against the former great straits, as is said. We take up the matter in these two, 1. In something which John saw. 2. In that which John heard: which also hath two parts, First, A sad cry, Secondly, A comfortable answer to it. This seal differeth from the former seals in these three, 1. That it hath no type of horse nor rider, as all the former have. 2. That it hath no voice, calling, Come, and see. 3 • That it relateth not to any such particular time, as the former do; but in its scope, is common to all these persecutions. As when he saith, I saw the souls of them that were slain, &c. it is not to be astricted to the souls of men slain at such and such a time; but is applicable to all slain for such a cause, especially these under all the former persecutions, as the prayer, How long, &c. importeth. The reason of which we conceive to be, because the scope of this seal, is not prophetically to point out new events, and to relate to a particular time, But to lay down some solid grounds of comfort to God's people, as is said, Concerning which, these things are clear, 1. That this seal looketh to the most sad condition of the Church, when souls are so put to it, to cry as if they could endure no longer. 2. That it relateth to former sufferings, and that not for a short time, but for sufferings of some continuance. Their complaint, that their blood • s spil • , implieth their sufferings to be past; and their cry, How long, implieth their continuance under suffering for a time: and therefore must relate to the sufferings mentioned under the former seals, as is said. 3. That the matter contained here must be understood rather Spiritually, as it pointeth at the scope, than literally a • the words bear: for, properly souls can neither be seen nor heard, and so also in other circumstances, but the Spirit maketh use of such expressions for setting forth the reality and certainty of the thing intended.

More particularly to come to the words, in what John saw, verse. 9. These three are to be considered, 1. What he saw, the souls of them that were slain, to wit, of Martyrs. 2. Where he saw them, to wit, under the altar. 3. We have the properties whereby he describeth these Martyrs and differenceth them from others, They were slain for the Word of God, and for the testimony which they held.

1. By soul here (which elsewhere is called Spirit, Acts 7.59. Luke 23.46. Eccles. 12.7.) is understood that immortal substance which God breathed in man's body when it was made, whereby man became a living soul, 1 Corinth. 15.45. The soul, thus understood, is contrad • stinguished from the body, as that which cannot be killed when the body is killed, Mat. 10.28. In this sense it is taken here, where there is a proof given of that which Christ asserteth in that place of Matthew cited: and though the soul be not the object of the eye, yet are they thus expressed as represented to John, to show the reality of their existence and being, even when separated from the body.

2. The place where they are seen, it is said he saw them under the altar. There was then no material Temple (that of Jerusalem being destroyed;) So neither by the altar can be understood any material altar: for, in heaven where we must conceive these souls to be, there is neither material altar nor Temple: and to say these souls were under any altar on earth, (suppose such were) were to contradict the scope, and overturn the consolation that is intended, and would involve many absurdities concerning the nature of the soul, its speaking and being under an altar; which were also literally to be understood, if that concerning the altar were: both then must be figuratively understood, to set out one or all of these three, 1. The happiness of these souls, which not only have a being, but exist in a notable safe and comfortable condition in a special nearness to God, as under His altar which was so much delighted in and longed after by the Saints in their life. It is like alluding to these places, Psal. 31.20.84.3.91. 1. For, as the Tabernacle was a special sign of God's presence, so the altar was a special part of the furniture of the Tabernacle; and it would seem that He looketh on the Martyrs as so many sacrifices offered unto God, as Paul speaketh, Philip. 2.17. 2 Tim. 4.6. thereby to hold out a special respect that God putteth upon them. 2. More especially, this expression pointeth out these souls to be in Heaven: the most Holy was a type of Heaven, as it is expounded, Heb. 9.10. And Heb. 9.12. it is said when Christ entered into Heaven, He entered into the most holy. The altar was before the most Holy ; and therefore we conceive this must be understood of the glory of Heaven, Heaven being that where Christ is; and Christ's presence, ( Philip. 1.21.) is the company that the souls of Martyrs are to enjoy; and therefore it must be where He is, which Christ on the Cross ( L • k. 23.) calleth Paradise unto the Thief. 3. Most especially by the altar must be understood Christ Jesus, by whom we have access to God, of whom the Tabernacle and all its furniture was typical, and who is called our altar, Heb. 13.10. by whom we and all our services; yea, even the deaths of Martyrs are sanctified and made acceptable to God. This we conceive must be understood, because other Scriptures hold forth Him, and nearness with Him, to be the happiness of souls departed; and because it is that which made Martyrs so despise suffering, that they might be with Christ, Philip. 1.21. and because it agreeth best with their own prayers and desires under suffering, as in Stephen, Act. 7.59. All cometh to this, to show, that they enjoyed a most happy condition and Communion with God, but is set forth under an expression belonging to the service of the Tabernacle of the Old Testament, as many other things of prophesy are.

The third thing to be considered, is, the description of these Martyrs, which is especially drawn from the cause of their suffering, (it being an old maxim, Non est mors, sed causa mortis, qua facit Martyrom ) which is laid down in two expressions, the first, is, for the word of God ; that is the first character, to be adhering to the faith of the Gospel revealed in the Word, and to be a conscientious practiser of Righteousness according to that same rule, and not shunning to suffer anything rather than to depart from these. In this they were led, not as to follow their own humors, or to propagate their own inventions, or any way to seek themselves, but out of respect unto God and His will revealed in His Word. The second, is, for the testimony which they held : this looketh to the outward profession and confession of that truth, which in their heart they believed. Christ calleth it ( Mat. 10.) a confessing Him before men. And ( Rom. 10.) the Apostle distinguisheth confession with the mouth from believing with the heart: which two, being put together, hold forth a well ordered conversation both in Faith and Practice. In Faith, that they believed right concerning Christ; in Practice, that they were answereable to it, and held forth that word of life by a good example, as a witness to others; and when called unto it, they did not shun the testifying of both upon any peril. In sum, all cometh to this, by opening the fifth seal, was represented to me the happy condition of the souls of the Martyrs in Heaven, who were accounted by God to have lost their lives, not for the calumnies and slanders imputed to them by men, but for testifying unto His truth. This being clearly the meaning of the words (the contrary whereof, to wit, the miserable condition after death of these who seem happy in the world, and are not happy in God, is joined with this in the parable of the rich glutton and Lazarus, Luk. 16.) there is no ground here, either of approving of altars under the Gospel, or of sanctifying them by burying of the relics of Martyrs under them; which are amongst the superstitions of the Papists. It is a poor altar that is sanctified, and doth not sanctify its offerings. Beside, neither was there Churches or altars in this time, neither could the Martyrs who were so numerous be buried under them, but they were decently buried together in places called Coemeteria, as is plain from the story of these times.

From this Verse we may Observe, 1. That though God's people be liable to many sufferings, yet, their consolations being considered, do far exceed them all. 2. That God's people are not to place their consolation on this side of time; it consisteth most in their comfortable being, and enjoying of God after this. 3. That in suffering times, they would comfort themselves in the happy outgate of their sufferings, and look more to these things which are eternal, than to the things seen, which are but temporal. 4. It is a certain truth, that souls have a life and being, when the body turneth unto dust, and that they exist, being separated from bodies. The soul, at man's Creation, was differenced from the body, as not being made of that substance, but in a peculiar way was created and infused by God, Gen. 2. At death, the soul is contradistinguished from the body, Matth. 10.28. the one dieth, the other cannot. After death they are differenced also, both in respect of the Godly and wicked, as these places, ( Eccles. 12.7. Philip. 1.23. Act. 7.59. Christ's word to the Thief, Luk. 23. and that parable of the rich glutton and Lazarus ) abundantly do clear. 5. The souls of Believers, especially of sufferers, are in a most happy condition after death, to wit, under the altar, in Paradise, Abraham's bosom, with Christ Jesus, &c. God hath a special care of the souls of all His Saints; they are precious to Him, their reward is great in Heaven, Mat. 5. and sufferers with Him, they do in a special manner reign with Him; which being well considered, there would be no great cause to scare at suffering. 6. From the description of these Martyrs. Observe, That it is not every suffering for everything which will denominate one a Martyr of Christ; it must be for the Word of God, and for that testimony, or it is not to be so accounted. It is recorded, (by Baron. an. 19. of Dioclesian ) that in these Primitive persecutions, especially that last, that many assumed to themselves out of pride, and had ascribed unto them by others the title of Martyrs unjustly; wherefore it was appointed, that where any Christians suffered, the cause of their sufferings should be diligently observed, that these who were found worthy might be enrolled, and that none other but such should be accounted so. This afterward turned to much superstition, and gave occasion to that superstitious canonizing of Saints, which afterward followed in the Church of Rome ; yet had it an honest intent in the authors thereof; as, 1. To keep the credit of Martyrdom from that contempt which came upon it, when men that were scandalous in their conversation, were so reputed. 2. To bound that carnal itching pride in many, who, because of that honor to be accounted Martyrs, thrust themselves unwarrantably into suffering. This honor was especially denied to three sorts of sufferers, 1. To these who by profaneness in their conversation, heresy in their Doctrine, schism in their practice, had walked unbecoming the Gospel. Hence the Catholics (so the Orthodox were called) when they were led to suffering with Marcionits, Novatians, or others such like, (for, sometimes persecution raged upon all that were Christians by name) did still disclaim all fellowship with these Heretics in their errors, as not accounting them witnesses to Christ in their sufferings. A second sort that were denied, were such as without God's call, by their rashness occasioned their own suffering, such as these who being unasked, professed they were Christians, and that they had the Bible, but would not give it. A third sort refused, were such as had fainted in their confessions formerly, though afterward they should become sufferers: this was not done, as if they accounted them not Martyrs indeed; but that thereby they might prevent fainting when any should be called to a testimony. So Baron. pag. 746. and 760. where he setteth down the decree of one Mensurius, a Bishop in Africa, ordaining none that occasioned their own sufferings, to be enrolled, and giving this reason for it, Quia non divino instinctu ducti, sed temeritate acti, id saciunt.

7. Observe, That the giving of a testimony by outward confession of the truth when called-for, is necessary, and commendable as well as soundness of Faith; yea, it is oftentimes the outward testifying of the truth before men, more than the Faith of it before God that bringeth on suffering: and there was nothing more abhorred in the Primitive Christians than dissembling of a testimony, to evite suffering, as appeareth in Augustine's Writings de Mendacio & contra Mendacium, and the Writtings of others to that purpose: wherein three sorts that creeped in in these times, are sharply condemned. As first, These who called themselves Nicodemites (but falsely from Nicodemus, who is said to come to Christ by night, and not openly) alleging it to be enough to be inwardly sound and to keep their heart, mind and intention clean, though they did not evidence or express that soundness to others: Such thought they might be Christians, and yet let none other know it. A second sort were the Priscillianists, who being most vile Heretics (particularly asserting the soul to be a part of God's substance) did also maintain and practice this, that they might hide their opinions, and carry so with these they conversed with, as if they were of one mind with them. A third sort were such, as out of a misled zeal to discover the former, did counterfeit as if they had been maintainers of that error, to make these Heretics the more freely to communicate their tenets unto them. The Primitive Fathers utterly condemned all these, as inconsistent with Christian simplicity, which requireth a testimony of the mouth as well as Faith in the heart.

Obs. 8. That every truth of the Word may be a ground of suffering warrantably: for, the least thing that hath a truth in it, as well as the more concerning fundamental truths are the Word of God, and so not to be dispensed with by His people.

9. Every truth in the Word hath an outward testimony joined to it, and sometimes may be called-for upon very great hazards.

10. When it is called-for, this testimony or confession to any truth before men, is no less necessary, and ought as peremptorily to be held and stuck to as the former: therefore it is called ( Rom. 10.) confession unto salvation, and called-for by a peremptory certification, Math. 10.32, 33.

Obs. 11. That these who are sound in the Faith of the Word, will be also exceeding tenacious of their testimony. In Scripture, and in primitive times, we will find the Saints sticking at, and hazarding themselves on things which appear of very small moment, yet were to them of great concernment, because of the testimony which was involved in them, which they would not let go. Such was Mordecai, Ester 3. Daniel 6. his not shuting of his windows. When this persecution of Dioclesian began, the persecutors sought but the Bibles, the poor's Coats, Money, or Cups, (wherewith they served) to be given them, as some evidence of their ceding; but they refused to accept deliverance upon these terms: yea, when the Soldiers, partly wearying to be so bloody, partly desirous of seeming victory over Christians, did profess themselves content to take any old paper or clout in place of the Bible, or poor's Coats: they refused to give any ecvola (as it was called from the Greek 〈 in non-Latin alphabet 〉 ) or cast-away clout; yea, when Soldiers would violently pluck such things from them against their wills, they would follow them, professing their adherance unto the truth, and that they had not any way willingly delivered these things, as is to be seen in Baronius An. 303. pag. 748. It is reported of one Marcus Aretbusius, who was put to torment under Julian, because he would not build the Idol Temple, which he had formerly demolished, when they were content to accept some part of the expenses from him, and to spare his life, he refused to give obolum, or one penny, Sozom. lib. 5.9. Cent. Magd. Cent. 4. pag. 797, and 833. Tertullian also ( de Corona militis ) maketh mention of a Christian Soldier, who when others after their victory carried their Crowns upon their heads for honor of their Idols, he, notwithstanding of all hazard, carried his in his hand, professing himself to be a Christian. By which and many other instances, we may see how resolutely they held fast their testimony: from which especially they were called Martyrs, or, Witnesses ; and by which often, not only many weak ones were strengthened, but also many persecutors convinced, and made to cry out, certainly great is the God of the Christians, while as they saw that no allurements on the one side, nor terrors on the other could make them loose their grips, but still Truth and Christ were born witness unto, and well spoken of by them. That is a good word which Polycary had to the Proconsul (who took much pains to draw him to pity himself, and to deny Christ by his swearing by the life or good fortune of the Emperor) he refused, saying, These fourscore and six years have I served him, and he hath never once done me wrong, How then can I deny him?

LECTURE VII.

WE come now to the second thing in this seal, that is, what John heard, in these two, 1. A serious suit. 2. A gracious, yet a wise return. The suit is in these words, verse. 10. And they cried with a loud voice, saying, How long, Lord, dost thou not avenge our blood? &c.

Concerning this Cry, we would premit these generals, 1. We are not to conceive that souls audibly speak to the ears of men, more than they are visible to their eyes, seeing they want material organs: it is therefore to be understood with respect to the scope only, as we said in the former. 2. Neither have souls in Glory any sense of sufferings, as if they were affected with them; it is not consistent with that happy estate wherein they are, as absolutely free of all tribulation and anxiety, and will not admit of any such thing. 3. Nor do they carry any revengeful thoughts to Heaven, to desire vengeance for particular wrongs done unto them: that agreeth not to Saints, as Saints, on Earth, much less in Heaven, where there is perfect purity. 4. Neither are they conscious of the particular sufferings of Saints on earth, Isa. 63.16. Yet may this cry of vengeance be applied to them in a three-fold sense, 1. As it expresseth their respect to their Head Christ, whose final victory they in a holy way long for, desiring to have all His enemies under His feet, as will be at the last day, which is the day of their full Redemption. 2. As it proceedeth from their sympathy with the rest of the Members of Christ's body; in which respect, they may be said to long for the perfecting of the Bride, and the vindicating of her in general from all her sufferings. 3. It may be understood of the guilt that sticketh to their persecutors from their innocent suffering, which, in some sense, pladeth for vengeance from God on the persecutors, even after their death, as it is said of Abel's blood, Gen. 4. that it cried to God against Cain : to which, it is like, this doth allude; so that crying for vengeance, signifieth this much, that their innocent sufferings are not forgotten by God, but are as effectual to procure vengeance from Him who is holy and true, as if they were daily crying for it.

More particularly, this Prayer hath three parts, 1. The Petition itself, to wit, Vengeance. 2. The Object against whom they pray. 3. The Arguments whereby this Petition is enforced.

The Petition is in these words, laid down by way of complaint, Dost thou not avenge our blood ? including in it a desire, that their blood might be avenge, in the sense formerly laid down. We take it mainly to respect God's final sentencing of persecutors at the last day of Judgment, 1. Because many of these, whose guilt made them liable to this vengeance during the former persecutions, were already dead, and so were without the reach of temporal judgments. 2. Because it is such a vengeance, which is sought, that putteth an end to persecution, as the reason of suspending this vengeance, which is given in the answer, cleareth it, to wit, that their brethren and fellow-servants were yet to be killed, and therefore there behooved to be a suspending to satisfy that desire. 3. Because the guilt of Saints blood, draweth on that judgment, and the ends mentioned, to wit, Christ's final victory, and the Saints absolute freedom, do import no less: yet, may it have its partial fulfilling by temporal judgments at particular times upon particular persons, as might contribute in part to the vindicating of truth and the former ends, such as God's judgments upon persecutors under the following seal may be said to be, always reserving the full decision between God's People and their enemies until the great Day, wherein this petition shall be fully satisfied.

2. The object of this petition, the men that dwell on the earth : not as if all that were upon the earth were included under this imprecation, there being many Godly then living in the world; But they are so designed, 1. Because often, and particularly in these times, the generality of the men of the world are persecutors, and by acting, conniving, approving, delighting, or such like ways, do make themselves guilty one way or other of the blood of Saints. 2. They are so styled, to show, what sort of men they mean, to wit, wicked men, or great men, who aimed no further than this earth, and to have a portion in this world; and so are contradistinguished from the Godly, who, though they sojourn on the earth, yet do not dwell, nor have their conversation there, but in heaven. In which respect ( Job. 17.16.) they are said not to be of the world, as the former, ( Psal. 17.14.) are described by this, that they are men of this world, which have their portion in this life, &c.

3. The motives, whereby this petition is pressed expressly, are in these words, How long, O Lord, holy and true? which we may take up in these three, two of them being from two essential Attributes of God, made use of here as most strengthening and encourageing to their Faith in this petition. The first, is, from God's holiness, O Lord, holy, &c. Lord, say they, thou art holiness itself, and cannot but approve holiness in others, and disapprove wickedness where it is, seeing Thou art of purer eyes than to behold iniquity, Hab. 1.13. Psal. 11.7. Can it be then that our innocence and righteous cause shall suffer? and their violence and oppression go unpunished? There is reason from Thy holiness to expect the contrary; and therefore we pray for it. The second motive, is drawn from God's faithfulness, and true: This respecteth God as he hath engaged Himself in His word, as if they said, Thou hast promised to own them that own Thee as we have done, and Thou hast threatened judgments against them that wrong Thee and Thine, as these persecutors have done, and Thou art true in performing and executing what ever Thou hast promised or threatened, therefore Thou must avenge our blood upon them. Each of these grounds doth strongly by itself plead in this case, there being in them a twofold obligation (if we may say so) on God in reference to this end. His holiness swayeth Him to maintain His people's innocence, and to reprove their enemies malice; His truth also engageth Him to make out His promises to His people, and His threatenings to His enemies: but when these two go together, God's Holiness and God's Truth, in such a case there is inexpressible comfort to be drawn from them. There need no other midses to plead with God, but what is in God Himself. His own Attributes, considered in themselves, and as flowing to us, and accessible to us by His truth, as He hath revealed them in His Promise and Covenant, do furnish all manner of consolation: And these two ought never to be separated in our pleading with God, 1. What He is in Himself. 2. What He hath graciously engaged Himself to be in His Word. The first, is the Fountain or Ocean, wherein what is needful to us, breedeth and aboundeth. The second, is the streams, whereby what is in Him as the fountain, is communicated to us. The first giveth us ground to conceive largely of the fullness that is in Him; the second (to wit His Truth) giveth us access to approach unto Him for partaking of it, seeing without this, God, considered in Himself, would be terrible to us, as we are now in our sinful condition. And this is the reason why these two Attributes are considered together in this place. The third motive, is in these words, How long, Lord, &c. which is not to express any complaint on God, or any unbelief in them (the titles they give God do clear both these) but the words, considered with these titles, do enforce the suit, thus, Our sufferings have not been for a short time, but we have lain long under them, and they are now come to an height, that almost we can bear no more: Therefore is Thy holiness and faithfulness the more concerned to avenge us and not to permit us to suffer, and the enemy to triumph always. So that as these words do imply the continuance and height of a sad condition, they do also plead pity and a favorable return exceedingly from God, who so sympathizes in His people's strait; therefore is the word, How long used by the Saints, when they are, as it were, at an extremity here on earth.

The other thing that John heard, to wit, the return of this suit, followeth, verse. 11. fully consolatory; having these two things in it, serving to that scope, 1. Something is done unto them. 2. Something is said unto them. First, Before anything be said unto them (for, God dealeth not by bare words with a praying people who are in strait) White robes were given unto everyone of them. The thing given, is, white robes, which (from Chap. 3. v. 4. they shall walk with me in white ) is clear to be understood of heavenly Glory, souls being capable of no other raiment. It is said to be given them, not as if they had been at any time without it (all things here not being literally to be understood in the time more than in the thing that is given) but, to show that God's delaying of vengeance upon persecutors, doth not prejudge the present happiness of Martyrs souls, but that this delay is abundantly compensed by God who freely giveth them heavenly Glory, so that the other is no ground of complaint to them. This is the scope, as appeareth by what is said, that they should rest for a little season, &c. as if grace should give them the bud or bribe of Glory to satisfy them in the mean time. It is said, robes were given to everyone of them, not as if all Martyrs had an equal share of Glory (though everyone get a robe, yet there may be difference in robes) But it is to show, 1. That none is missed, whether their parts or place be great or small, high or low, Christ taketh notice of everyone that suffereth, and rewardeth them. 2. It is to show, that what ever be the measure that everyone getteth, yet all get what is fitting to them or becoming them. Glory is shapen out to them, as clothes are to men, everyone according to their measure, as is sit; so that in Heaven everyone getteth their own coat (as it were) and the clothes that are meetest for them, according to their stature in Christ, and each one may say their own measure becometh them better than the measure of one taler than they. In sum, it saith, all are contentedly happy, and none grumble at God's way in disposing what is His own: although heavenly Glory be the thing mainly intended here, as the last judgment was the thing petitioned-for in the former words; yet as in them we included temporal judgments in some respects, So here we may take in, under white robes, God's owning and vindicating of the Martyrs that were dead, and servants that were living, from the many vile slanders and calumnies imputed to them, by which formerly they were made black, as is hinted-at in the third seal: in which respect, now they may be said to be made white, because their innocence was manifested, and credit put on them even before men: which in the event was fulfilled in the days of Constantine immediately thereafter: and often he hath given particular proofs of this, by vindicating in an extraordinary manner some of his eminent servants, who were not only overwhelmed with the reproaches of adulteries, murders, witchcraft, &c. but by malice stirring up false accusers, witnesses and Judges, were condemned judicially (or in hazard to be so) of such crimes, especially by the Arians means, until God, by terror on the consciences of accusers and witnesses, or other extraordinary ways, brought truth to light, to the greater credit of His servants, as, in the case of Eustachius Bishop of Nicomedia, and Athanasius Bishop of Alexandria, with diverse others, wonderfully vindicated by God in their estimations before men, is clear.

The other part of the consolation, is contained in that which was said unto them, comprehending four Arguments of comfort to quiet them under the delay of God's final judgment on the persecutors (beside what is already said) It was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brethren that should be killed as they were, should be fulfilled.

The first and principal reason of the delay, may be thus conceived, God's time of final judging is not come; He hath moe sufferers to perfect, a certain number are enrolled for suffering as well as for Heaven, many of which (especially these who are to suffer under Antichrist) have not yet obtained their crown, though these who cried had obtained theirs: and therefore in respect of God's purpose and decree, there is a necessity, that that suit of theirs should be suspended. This is the force of the reason, which goeth upon these grounds, as is hinted, 1. That there is a determinate roll of sufferers particularly condescended on by God. 2. That suffering hath in it a special dignity and honor unto the sufferers. It is a gift bestowed by God on some, and not on all; yea to some of these whom He loveth, and not to all, Phil. 1.29. 3. That God's purpose and decree must stand, nothing can alter that (known unto Him are all His works from the beginning) and in time He hath no new counsel to take concerning any of these things. Therefore must that appointment, concerning the number of sufferers and manner and circumstance of their suffering, be fulfilled. 4. That all God's decrees, even these which seem hardest to flesh (as this of suffering doth) are wisely and graciously levelled at His own Glory and the good of His People; and therefore ought, and may be quietly and contentedly submitted unto by them.

The particular motives which the Lord addeth to satisfy them to be quiet, (though His Sovereignty were enough) are these four, as is said, 1. That for the time their rest was not suspended until the fulfilling of His purpose, but that good ground was given to them of acquiescing in the happiness bestowed on them; They shall rest, &c. 2. The time of that suspension was not long, but for a little season : therefore it might be the better born: all the time of suffering, though seeming long to sufferers; yet, being compared with eternity, is but short and for a moment. 3. That little whiles suspension is not in vain, but for good ends; even then God is promoving His design of perfecting His Saints, and making ready for that final judgment upon His adversaries, and their cup is filling up for that end.

A fourth Argument, is, from the persons who are thus to be dignified with suffering: they are brethren and fellow-servants, Sons of that same Father, employed in the service of that same Master with them; and therefore they, out of respect to them, might quietly wait for the fulfilling of God's purpose of crowning them, and making them partake of the same dignity with themselves. These reasons are expressed, not so much for the comforting of Saints in Heaven, as for the clearing, satisfying, and encourageing of Saints on earth against the continuance of sufferings, that they might patiently under them, wait for God's final vindicating of them and judging of their enemies.

From this seal, we may gather, 1. That there hath been much suffering of God's people before this time; and therefore that the former seals, which implied sufferings, must be understood of the Churches sufferings, this cry, How long, &c. being brought-in here as the result of these. 2. That these sufferings were such as proceeded from men, sinfully acting therein, by which they became liable to God's vengeance, and were not to be understood of Famine, Pestilence, &c. or such judgments as do immediately flow from God's hand. These could not have procured a cry of vengeance against the men of the earth, as is in this seal, if they had not been actors in these evils. 3. We may gather, that the Churches condition hath been generally suffering before this time, and that there hath not been any solemn and universal judgment on persecutors before this, The cry, How long, O Lord, &c. implieth so much: and therefore, this seal, as it expresseth suffering, must relate unto the time of the Church before Constantine : at which time, God gave a visible testimony of His owning His Church, and of His indignation against persecutors, as we will see in the following seal. 4. It expresseth the Churches extremity, and that immediately going before her change from outward persecution to external peace; the vehemency of the cry, the comfortableness of the answer compared with the matter contained in the following seal, do confirm this, as if this were the very crisis and turn of that condition. 5. That the following seal is not to be looked on as a description of the day of Judgment, seeing that day, which is by this seal for a time suspended, doth not immediately succeed to Heathenish persecution: beside the reason given here of the suspension of that day, to wit, that all their enrolled number of Martyrs must be fulfilled, which in a great part is to be accomplished in the time of Antichrists tyranny, will confirm this, there being no possibility of including that persecution of Antichrist before the terrible events mentioned in the following seal.

In the opening of the words we have hinted at several Doctrines, which now we shall not resume, but shall shortly point at these observations further,

1. That there is no sin that more effectually pleadeth for vengeance from God, or more certainly and severely shall be punished by Him, than the sin of persecuting and wronging of the Saints. Wrongs done to any innocent men in the world have their cry before God, and God is the avenger of these; but wrongs done to His Saints, cry louder than the wrongs of any, even though Kings. God cannot (as it were) but hear and avenge, as is clear from the parable, Luke 18.7. And from experience this hath been found, that persecutors (even often in this life) have been remarkably plagued of God, as Cain, Pharaoh, Babylon, Antiochus, Herod the great, who was horribly plagued of God before his death; Pontius Pilate, who was degraded and banished; Herod the Tetrarch, miserably perished, Acts 12. Nero, Domitian, and many others, brought death upon themselves, as is clear from Scripture, History of Josephus, and the Ecclesiastic story, especially Cent. Magd. De paenis persecutorum. It is true, God's way in this, is sovereign and unsearchable in respect of the manner and time of this reckoning: sometimes He will suffer great persecutors to die in worldly credit and peace, as Nebuchadnezzar did, and in later times the Duke of Alua, the great persecutor in the low Countries: sometimes He will pardon the persecutor, as He did Manasseh ; yet ordinarily doth He manifest His displeasure, even before the world, by temporal plagues of infamy and judgments upon them, or others, as may make the world know that He abhorreth that sin: Such was God's thrusting Nebuchadnezzar for a time to the beasts of the field; such was God's plagueing of Manasseh for his blood in his own imprisonment, and in denuding his children of the Kingdom. This proceedeth partly from the greatness of the sin of persecution, partly from the nature of it; God is more eminently and singularly engaged against it (He being in some manner persecuted in His people) So that we may say, that the blood of Martyrs soundeth always with that word before God, which Zachariah the son of Jehoiada expressed at his death, 2 Chro. 24.22. The Lord look upon it, and require it. This is the language of their blood, even then when their tongue may be praying with Stephen, Act. 7.60. Lord lay not this sin to their charge.

Obs. 2. That God's people may continue long under, and be brought unto great straits by persecution, as this cry importeth, and the opening of the former three seals maketh it appear. For until the days of Constantine, from the entry of the Gospel into the world, the Church for the space of 300. years and some odds was under persecution, and had little breathing time for these many years, Which is evident from story: wherein these two things are clear, 1. That during that time the Church was wasted by ten stated persecutions. The first by Nero, which began Anno 67. The second by Domitian, Anno 90. The third by Trajan, continuing (as is written) for 19. years, it began Anno 100. The fourth was under Hadrian and Ant. Pius, as is reckoned by some, and began Anno 126. The fifth by Antoninus Philosophus, and his Colleague L. A. Verus, beginning Anno 168. The sixth, was under S • verus, which began in the year 208. The seventh, was under Maximinus, 236. The eighth, was under Decius, 251. The ninth, under Gallus and Volusianus, 258. The tenth, under Dioclesian, Anno 300. or thereabout. These persecutions are so reckoned by some, who account not that persecution of Aurelianus to be one: because his Edict was immediately recalled, he being terrified by God by a terrible thunder in the very instant of his subscribing the same: upon which, he afterward befriended Christians, so as he interposed his Authority for making effectual the sentence of the Synod of Antioch against Samosatenus. Others again who reckon this of Aurelianus one, omit that fourth under Hadrian and Ant. Pius, either because they account them one with that of Trajans, there being no considerable interruption betwixt them, or, because they were sooner stayed than others were. This maketh the difference amongst the Writers, who, to adhere to the number of Ten, are made to vary in the application of them; yet all agree in this general, that there were at least ten distinct persecutions purposely raised against Christians, during that time: which being put together, will take up a considerable part of these 300. years.

A second thing clear from story, is, that even during the intervalls of these persecutions, when the sword was not raging by Authority against Christians, yet by tumults and insurrections amongst the people, and by the malice of inferior Governors (who were either actors in, or connivers at, or negligent of the punishing of such things) the Church was still suffering. In this manner was Stephen stoned by the people, Act. 7. James was beheaded, and Peter was imprisoned by Herod, Act. 12. Thus Paul and the Apostles often suffered in their journeyings, even before public persecution was stirred by Nero, and thus it continued almost through all the Provinces of the Empire, when the Law seemed most favorable unto Christians, There being all that time no Emperor Christian to own Christians in their suffering, save one Philippus, who reigning but few years, was himself and his Family murdered by Decius, who raised the eighth persecution.

Obs. 3. That God's people in a holy way may pray for vengeance upon persecutors, as is often used in the Psalms : not from self revenge, or from a carnal spirit; but from love to the glory of God, the vindicating of themselves and the truth maintained by them, and scaring of men from this sin of persecution, and the hazard that followeth upon it. Obs. 4. That God may suffer the blood of His Saints for a long time to be unpunished, as if He took no notice of their prayers in respect of the effect. Obs. 5. Even then when God seemeth to neglect His people, and to take no notice of their prayers, He is Holy and true, and is to be acknowledged so. Though sense would say the contrary, Faith ought to lay this ground at the entry, Lord, thou art holy and true, &c.

From the Answer, verse. 11. Observe, 1. That though God do not instantly grant the particulars that His people do pray for; yet their prayers are not lost: here the thing sought is delayed, yet a comfortable return of their prayers is made out unto them; and their prayers are not without fruit even for the time. Obs. 2. God's peremptory decrees, and the prayers of His people, are not inconsistent; yea, His decree may aim at one thing, and the particular prayed-for by His people (as it is circumstantiated) aim at another thing, upon the matter, inconsistent with that; ye may these prayers be acceptable to God, and they in them, as is clear here and in Abraham's praying for the blessing to Ishmael, whiles God had appointed it for another. The reason, is, because our prayers and our practice are accepted, not because they are conformed to God's secret will and decree, but as they agree with His will revealed in His Word, which is the rule of our duty. Obs. 3. Though prayers prevail not to alter God's decree; which must stand, yet prayers may procure much present quietness, and satisfaction for the time. God's decrees are so wisely ordered for the good of His people, that it were no advantage, but prejudice to them to have them altered. Obs. 4. The most raging persecutions have their bounds set by God, the number of Martyrs is determined, and all the persecutors from the beginning of the World, to the end, shall not exceed in one person. Which, as it doth notably hold forth God's Sovereignty and providence in the greatest confusion of the World; so doth it exceedingly contribute to the comfort of God's people under them. Obs. 5. That the filling up of this roll, or the ending the sufferings of God's people here on earth, and the coming of the great day of Judgment, come together. Or, The final Judgment of the World shall immediately follow the fulfilling of the sufferings of the Martyrs. The reason given of the suspension here, is, that their fellow-servants, who were to be killed must be fulfilled: and the term that is set for the answering of their prayer, to wit, until their fellow-servants, &c. doth confirm this. For there is no delay put to Judgment then, and there is no more to interveen the Martyrs perfecting, and this vengeance on the persecutors. These two are also joined, Mat. 24.29. The ending of the affliction of God's people, and the coming of Judgment; Immediately, saith the Lord, after the tribulation of these days, shall the sun be darkened &c. There is therefore no temporal peace, or millenary Kingdom, altogether free of suffering, to be expected before that time, which is the day of redemption from these sufferings.

LECTURE VIII.

WE proceed now to the opening of the sixth seal, which holdeth forth some most terrible and dreadful dispensation, and that both in respect of the type and the word of explication or effects mentioned for opening of the type.

The type is set down, verse. 12. in three expressions, 1. There was a great earthquake. 2. The Sun became black as sackcloth of hair. 3. The Moon became as blood. The effects (which serve for explication of the former) follow, and are of two sorts, 1. Upon the reasonless creature, in three instances, 1. The Stars fall from heaven, verse. 13. 2. Upon the heavens, they depart, &c. verse. 14. initio. The third is upon the earth, the mountains, (which are most stable in the continent) the Islands (which are most remote in the sea) both are moved out of their place, Ibid.

The second sort of effects, are upon reasonable men of all sorts, Kings, great men, rich men, Captains, mighty men, bond men, and free men. Great terror is upon all these: which is two ways evidenced, 1. In what they did, they hid themselves in the dens, &c. verse. 15. 2. In what they said unto the mountains and rocks, fall on us, and hide us, &c. verse. 16, Lastly, the rise of all this terror, and these dreadful effects, is more plainly expressed, to wit, the wrath of the Lamb, for the great day of His warth is come, verse 17.

In sum, the words point out this terrible dispensation, 1. That it is universal in respect of all creatures; neither Sea, nor Land, Heaven nor Earth, nor men of any quality or condition are free, but all are sharers of the effects of it. 2. It holdeth forth terror on all these in a most high and eminent measure and degree, as the effects do clear. 3. It pointeth at the special cause which hath influence on all these effects, to wit, the wrath of the Lamb, that is, of the Mediator, because the day of his wrath is come, &c. Which we conceive especially to be added for these reasons, First, To hold forth the special procuring cause of this judgment, which is not so much sins done against God the Creator in the breaking of the Law, as against the grace of the Mediator offered in the Gospel: therefore is the wrath of the Lamb especially mentioned, as if he were in an eminent way avenging Himself against these who had vilified and contemptously despised His Gospel, and the professors of it. Secondly, To show some convincing appearing of Christ in this terrible change, so as it should be seen to be He by on-lookers, and that this acknowledgement should be extorted by that manifest appearance, even from these against whom He pleadeth this controversy. Thirdly, it showeth the scope of all the former terrible effects that are mentioned in the type, to be the Lord's executing judgment on the great men and others of the world (who put no price upon Him, but persecuted His servants) and that, so convincingly, as He might be seen in the pursuing of that His quarrel against them. Fourthly, It showeth, Though Christ's forebearance be long, yet hath He a time of reckoning, and cometh terribly when He cometh: and so this seal, wherein it is said, the great day of the Lambs wrath is come, &c. is to be looked upon in part, as the answer of the Saints prayer, How long, O Lord, &c. in the former seal: there, they long for His coming to Judgment; here, it is marked, that that day of His wrath is come.

That some dreadful event is foretold here, is most manifest. The difficulty, is, how to apply it in particular. For understanding whereof, we premit these Considerations or Assertions, 1. It is usual to the Prophets to express great judgments (even such as are in temporal things) by such expressions, as, the overturning of Heaven and Earth, &c. It is also usual to John, to make use of the expressions which are used by them: particularly, we will find the same expressions in the Prophets that are here made use of in the threatening and foretelling of temporal judgments, as that in the type of the earthquake, the Suns darkening, and the Moons being turned into blood, may be gathered from Ier. 4.23, 24.28. Joel 2.10. The earth shall quake before them, the heaven shall tremble, the Sun and the Moon shall be dark, and the Stars shall withdraw their shining. Hag. 2.21, 22. I will shake the Heavens and the Earth, saith the Lord, which in plain terms followeth, I will overthrow the throne of Kingdoms, and will destroy the strength of the Kingdoms of the heathens. In a word, it is to foretell a remarkable ruin upon the enemies of His Church. Add Isai. 13.9, 10. Behold, the day of the Lord cometh with fierce anger and wrath, &c. For the Stars of heaven shall not give their light, and the Sun shall be darkened, and the Moon shall not cause her light to shine. So also, ( Ezek. 32.7.) I will cover the Sun with a cloud, and the Moon shall not give her light, &c. In all which places, the Prophets, after their manner, are aggreging temporal judgments by such expressions.

Again, the first sort of effects, of the Stars falling from their place, of the mountains, and islands their moving, are, upon the matter, the same with, Isa. 34.1. The Lord maketh the earth empty, and turneth it upside down, &c. with verse. 3. and 4. with Ierem. 4.24. Psal. 18.7. Habak. 3.6, &c.

The other sort of effects, are the same, • . e. expressions of terror, used, Isa. 2.19. They shall go into the holes of the rocks, and into the caves of the earth, &c. The other part of those effects we will find, Hos. 10.8. They shall say to the mountains, cover us, and to the hills, fall on us, &c. which words are by our Lord ( Luk. 23.30.) applied to set out the terriblnesse of God's judgment upon the Jews, which was to come a little after at the destruction of Jerusalem. From which places, put together, it will appear not inconsistent with this description and expressions thereof, to apply this event to some temporal judgment. For confirming whereof further, we may,

2. Consider, that this event cannot be understood principally, and primarily of the day of Judgment; but must be understood of something going before that. It is true, the completing of vengeance (to speak so) will be then at its height: and, by proportion, we may gather from the terrible expressions used to hold forth God's wrath in a temporal judgment, the inconceivable dreadfulness of the last Day, which will be exceedingly beyond the most terrible temporal event. Yet, we conceive, the scope of this place, is not to hold forth that day; but some particular judgment, wherein God's wrath against the enemies of Christ's Kingdom, is in a singular and extraordinary way manifested. For, 1. The seventh seal is yet to be opened, which containeth events in time posterior to the sixth, as was shown, Lect. 1. on this Chapter. 2. No mention hath hitherto been made of Antichrist, either of his rise, reign, or ruin: and it will not be consistent with that immediate dependence, which each of the former seals hath one upon another, to say, that this sixth seal leapeth from the Heathenish persecution over many hundreds of years, and all the intervening events till the day of Judgment. 3. The matter contained in it, is only terror against Christ's enemies, who are enemies to Him as Mediator: which cannot be said of the day of Judgment, which is as comfortable to His friends as terrible to His enemies and all sorts of wicked men. It agreeth therefore better to some particular judgment, than to that general appearances. 4. If this were the day of Judgment principally longed-for by the Saints in the former seal? Then there needed not have been so many Arguments to press quietness during the suspension of that suit, if it were so instantly and immediately fulfilled. 5. It is not like, that the day of Judgment should be prophesied of and described before any temporal judgment on enemies be heard of, especially seeing they are spoken of in this same prophesy. But concerning this, see more in the first and seventh Lectures on this Chapter.