Commentary on Revelation, Lecture 8
LECTURE VIII.
Vers. 12.
And I beheld when he had opened the sixth seal, and to, there was a great earthquake, and the Sun became black as sackcloth of hair, and the Moon became as bloud,
13.
And the Stars of heaven fell unto the earth, even as a sig-tree casteth her untimely figs when she is shaken of a mighty wind,
14.
And the heaven departed as a screwl when it is rolled together, and every mountain and island were moved out of their places:
15.
And the Kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman hid themselves in the dens, and in the rocks of the mountains.
16.
And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
17.
For the great day of his wrath is come, and who shall be able to stand?
WE proceed now to the opening of the sixth seal, which holdeth forth some most terrible and dreadfull dispensation, and that both in respect of the type and the word of explication or effects mentioned for opening of the type.
The type is set down, vers. 12. in three expressions, 1. There was a great earthquake. 2. The Sun became black as sackcloth of hair. 3. The Moon became as bloud. The effects (which serve for explication of the former) follow, and are of two sorts, 1. Upon the reasonlesse creature, in three instances, 1. The Stars fall from heaven, vers. 13. 2. Upon the heavens, they depart, &c. vers. 14. initio. The third is upon the earth, the mountains, (which are most stable in the continent) the Islands (which are most remote in the sea) both are moved out of their place, Ibid.
The second sort of effects, are upon reasonable men of all sorts, Kings, great men, rich men, Captains, mighty men, bond men, and free men. Great terrour is upon all these: which is two wayes evidenced, 1. In what they did, they hid themselves in the dens, &c. vers. 15. 2. In what they said unto the mountains and rocks, fall on us, and hide us, &c. vers. 16, Lastly, the rise of all this terrour, and these dreadfull effects, is more plainly expressed, to wit, the wrath of the Lamb, for the great day of His warth is come, verse 17.
In sum, the words point out this terrible dispensation, 1. That it is universall in respect of all creatures; neither Sea, nor Land, Heaven nor Earth, nor men of any quality or condition are free, but all are sharers of the effects of it. 2. It holdeth forth terrour on all these in a most high and eminent measure and degree, as the effects do clear. 3. It pointeth at the speciall cause which hath influence on all these effects, to wit, the wrath of the Lamb, that is, of the Mediator, because the day of his wrath is come, &c. Which we conceive especially to be added for these reasons, First, To hold forth the speciall procuring cause of this judgement, which is not so much sins done against God the Creator in the breaking of the Law, as against the grace of the Mediator offered in the Gospel: therefore is the wrath of the Lamb especially mentioned, as if he were in an eminent way avenging Himself against these who had vilified and contemptously despised His Gospel, and the professors of it. Secondly, To shew some convincing appearing of Christ in this terrible change, so as it should be seen to be He by on-lookers, and that this acknowledgement should be extorted by that manifest appearance, even from these against whom He pleadeth this controversie. Thirdly, it sheweth the scope of all the former terrible effects that are mentioned in the type, to be the Lords executing judgement on the great men and others of the world (who put no price upon Him, but persecuted His servants) and that, so convincingly, as He might be seen in the pursuing of that His quarell against them. Fourthly, It sheweth, Though Christs forebearance be long, yet hath He a time of reckoning, and cometh terribly when He cometh: and so this seal, wherein it is said, the great day of the Lambs wrath is come, &c. is to be looked upon in part, as the answer of the Saints prayer, How long, O Lord, &c. in the former seal: there, they long for His coming to Judgement; here, it is marked, that that day of His wrath is come.
That some dreadfull event is foretold here, is most manifest. The difficulty, is, how to apply it in particular. For understanding whereof, we premit these Considerations or Assertions, 1. It is usuall to the Prophets to expresse great judgements (even such as are in temporall things) by such expressions, as, the overturning of Heaven and Earth, &c. It is also usuall to Iohn, to make use of the expressions which are used by them: particularly, we will find the same expressions in the Prophets that are here made use of in the threatning and foretelling of temporall judgements, as that in the type of the earthquake, the Suns darkening, and the Moons being turned into bloud, may be gathered from Ier. 4.23, 24.28. Ioel 2.10. The earth shall quake before them, the heaven shall tremble, the Sun and the Moon shall be dark, and the Stars shall withdraw their shining. Hag. 2.21, 22. I will shake the Heavens and the Earth, saith the Lord, which in plain terms followeth, I will overthrow the throne of Kingdoms, and will destroy the strength of the Kingdoms of the heathens. In a word, it is to foretell a remarkable ruine upon the enemies of His Church. Adde Isai. 13.9, 10. Behold, the day of the Lord cometh with fierce anger and wrath, &c. For the Stars of heaven shall not give their light, and the Sun shall be darkned, and the Moon shall not cause her light to shine. So also, (Ezek. 32.7.) I will cover the Sun with a cloud, and the Moon shall not give her light, &c. In all which places, the Prophets, after their manner, are aggreging temporall judgements 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 vers. 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 Gods judgement upon the Iews, which was to come a little after at the destruction of Ierusalem. From which places, put together, it will appear not inconsistent with this description and expressions thereof, to apply this event to some temporall judgement. For confirming whereof further, we may,
2. Consider, that this event cannot be understood principally, and primarily of the day of Judgement; but must be understood of something going before that. It is true, the compleating 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 Gods wrath in a temporall judgement, the unconceivable dreadfulnesse of the last Day, which will be exceedingly beyond the most terrible temporall event. Yet, we conceive, the scope of this place, is not to hold forth that day; but some particular judgement, wherein Gods wrath against the enemies of Christs 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 shewen, Lect. 1. on this Chapter. 2. No mention hath hitherto been made of Antichrist, either of his rise, reign, or ruine: 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 interveening events till the day of Judgement. 3. The matter contained in it, is only terror against Christs enemies, who are enemies to Him as Mediator: which cannot be said of the day of Judgement, 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 judgement, than to that generall appearances. 4. If this were the day of Judgement principally longed-for by the Saints in the former seal? Then there needed not have been so many Arguments to presse quietnesse during the suspension of that suit, if it were so instantly and immediately fulfilled. 5. It is not like, that the day of Judgement should be prophecied of and described before any temporall judgement on enemies be heard of, especially seing they are spoken of in this same prophesie. But concerning this, see more in the first and seventh Lectures on this Chapter.
3. We say, This event prophecied of here, cannot be understood as containing sad things to the Church, but on the enemies and persecuters thereof: which is clear, 1. by the former consideration, compared with the persons on whom this judgement falleth: it is on Kings, Captains, and great Men of the earth. Now, during the Heathenish persecution under the former seals, unto which this immediately succeedeth, there were no such persons in the Church as these. 2. This is confirmed by the terror accompanying this judgement, which maketh them in their practice flee from Christ, and in their words cry out against it, as being to be reckoned with against their wills, and as apprehending certainly wrath to themselves from His appearing, as in the parallel places, Hos. 10.8. Luke 23.30. is evident. All which, agreeth not with the Saints frame of Spirit, especially under affliction, who are crying, How long, O Lord, as under the former seal; and are described by this, that they love Christs appearing, and are joyfull of it, as of the day of their Redemption. 3. Persecution on the Church, could breed no such terror on the Kings of the earth, as is here prophecied of.
4. We say, this type cannot hold forth defection in Church-men, as if that were typified by Stars falling from Heaven, darkening of the Sun, &c. For, darkening of light, or defection of Church-men could not breed such terror on the Kings and great Men of the earth as is here: they are not usually much troubled with these things; and yet it is clear, that this terror floweth as an effect from this sad judgement typified and expressed by these former expressions. And therefore by the same reason, this seal is not to be divided, as if by the first part thereof were holden out defection in the Church, and by the last, judgement upon enemies, seing this last part doth clearly hold forth the effects of the former, and doth more fully explicate the same thing.
5. We do also assert, that here cannot be understood any trouble brought upon persecuters by Heathens, nor any trouble brought upon the Empire while Emperours and Rulers were Christians by these who were Heathens, such as that of the Goths, and these inund…tions of barbarous Nations, which after the four hundred year brake in upon the Empire. For, 1. the series of time will not agree to that: this seal followeth immediately the Churches sufferings by Heathen Emperours; and therefore it is not like the great mutation on the Empire, when it became Christian, should be omitted. 2. This judgement speaketh out especially the wrath of Christ, and that so palpably, as His hand is in a more singular way acknowledged in it, than the prevailing of Heathens against Heathens would readily produce. This conviction (as would seem) of Christs being acknowledged in it, flowing mainly from the instruments imployed, and owned by Him in the execution of it; and this terror that falleth on them, is not that terror as it seaseth on all the wicked in the generall judgement, such as was mentioned, Chap. 1.7. nor that which affecteth men simply by the dread of Gods greatnesse, as He is in Himself; but it is two wayes qualified, 1. It is the terror of Him that sitteth on the Throne, that is, of God, as He ruleth in His Church: in which respect, He is holden forth, Chap. 4. v. 5. and so distinguished from the Mediator: so now, by this judgement on enemies for persecuting His Church, He maketh them know that He ruleth and hath a Throne particularly in Iacob to the ends of the earth, as the Saints Prayer is, Psal. 59.13. 2. It is the wrath of the Lamb, appearing as Mediator, and befriending His Church, which the more surpriseth them, that formerly they despised both: now, they find them both in their tops, owning the despised Church and making it known that their Idols which they worshipped, had not the absolute and soveraign government of affairs, but the God whom the Christians worshipped. 3. This judgement falleth especially, and in a peculiar way upon the enemies of Christ, as the expressions bear; But, judgements, executed by Heathens (particularly and especially these brought on by the Goths, Vandals, &c.) lay as heavy (if not more heavy) upon the soundest and best Christians as upon any other. 4. The mutation brought on by this judgement, is so universall upon all things, and so suddain, being contained under one seal, that it can hardly be paralleled by any particular event of such an invasion: and therefore is not to be applied to them.
Upon these grounds it is, why we conceive this seal to differ from the first four, in these two, 1. The type is not a horse and a rider. 1. Because the object is not the same. These first four concern the Church immediately, this concerneth its enemies. 2. Because though the Lord ordereth judgements upon the most wicked men by His providence; yet this type holdeth forth judgement in a more boundlesse way without such limitations and restrictions as the former dispensations towards the Church (typified by horse and riders with their severall commissions) did admit. 2. In this seal, there is no word of advertisement to come and see, as was in the former four. The reason is, because God sendeth not Ministers unto, not alloweth warnings upon His enemies as He doth upon His people. To conclude then, we say, this seal relateth not, first, to the end of the world. Nor, 2. to the persecution of the Church under Antichrist. And, 3. nor to the invasion of the Empire by Goths, Vandals, &c. and other Heathen Nations: these invasions were not stated palpably on Christs account, as manifestly owning His interest, such as this seal importeth. It remaineth then to be understood of some singular and extraordinary change on the Romans Empire, and its Heathen Emperours, whereby it becometh quite another thing, persecution put to an end, persecuters brought unto judgement, and that by such instruments as maintained Christs quarrell against them, and with such successe as should extort the acknowledgement thereof from the persecuters themselves. All which characters, as they are now clearly implied in this seal; so will we find them remarkably fulfilled in that great change of the world in the dayes of Constantine the great, about the year 310. and afterwards; which came immediately upon the back of the last persecution, (and so agreeth well to the time) by which the whole face of the Heathenish Empire was changed, and, as Heathenish, was overturned. So that in effect the world became another thing than it was: which agreeth well with the type; persecuters were visibly punished and taken with their hands hot in the bloud of the Saints; and by such instruments as particularly stated the quarrell upon Christs account, and therefore carried the crosse in their Ensign; many Emperours and great Men, were brought to acknowledge Christs hand and indignation against them; The Church had freedom from outward persecutions; Christianity became in request in the world, so that Christians seemed now to enjoy in part the return of the prayers of these that had gone before them. All which, being so evidently fulfilled in that time, and being so agreeable to this type in all its circumstances, we conceive, that the foretelling of this very event, is the main scope of this seal: for clearing and confirming whereof, we shall adde further these considerations,
If we consider, 1. the usuall manner of the Prophets their expressing of horrible judgements (as we observed at the entry) it will be agreeable to them, and to Iohn who followeth them, to understand this of some temporall thing, especially upon enemies.
2. Consider, that it is ordinary in the Scriptures of the New Testament, and agreeable to this prophesie to speak of the Romane Empire as of all the world, and of things befalling it, as of changes and events befalling all the world; So, Luke 2.1. It is said that Augustus decreed, that all the world should be taxed, that is, all the Empire, Rev. 3.10. And therefore it will not be unreasonable to a strict these expressions to changes within this Empire.
3. Consider, that the change of Religion in the Empire in its Nature, Ordinances, Customes, Ceremonies, &c. and the bringing in of a different Religion in its room, is ordinarily expressed in such terms as hold forth an universall change upon all the world; upon Heaven, Earth, Sun, Moon, Seas, &c. as if all were overturned, and yet the change is not upon the world in it self, but upon Religion (if we may speak so) in the world: because that change hath such alterations with it, as if the world became another thing; and because Religion being the most precious thing in the world, the great and remarkable changes are reckoned accordingly as it goeth with it. Hence we will find three eminent changes, and periods in respect of Religion, spoken of in this Book, and all of them in such expressions as bear forth, at the first view, a totall and universall change upon all the world. The first, is, the change of the world from Heathenish Idolatry to Christianity; this change is set out as a new world in this seal, because (as it were) that Heathenish world, wherein Heathens bare rule, and Idolatry was publickly countenanced and authorized, is overturned, and another world come in its room. This change of the world is from Heathenish to Christian. The second great change of Religion, is from the simplicity of Christianity, unto the darknesse and doctrines of Antichrist. This change under the trumpets, is set forth by smiting of the Earth and Seas, by darkening of the Sun and Moon, &c. when the mutation is upon the state of Religion in the world; This change is of a Christian world into an Antichristian. The third great change, is under the vials, when Antichrists kingdom again is brought down, Chap. 16. It is expressed by a mutation upon the Eearth, Sea, Sun, &c. when yet the judgement falleth but on the beast his worshippers, and the pendicles, and superstitions of his kingdom, which may be called the Antichristian world: and this mutation, is the overturning of the Antichristian, and the inbringing of a Christian world again in the place of it. And this way being keeped in expressing all the other changes of Religion in the world, we may the more warrantably apply this here, as is said. Only, there is this difference, the other changes of Religion under the trumpets and vials, are brought about by steps under severall trumpets and vials; This change is set out by one seal together, because that alteration was instantly, and universally at one time brought to passe, which in the other change is not so sudden.
4. The considering of that event more particularly in its severall circumstances, doth so fully answer this type, that it may well be taken in and accounted as a universall change upon the world. Which will appear by considering these two in the matter of fact, 1. What the state of the Church was immediately before this change. 2. Considering what the state of the Church became immediately thereafter.
1. The state of the Church before Constantine's government, was, for outward persecution, under the extreamest sufferings that can be imagined, as was hinted at in the expounding of the fourth seal. Amongst the four chief Governours that then were, to wit, Dioclesian, Maximianus, Herculeus, Galerius, Maximinus (called also Iovius) and Constantius, Constantine's father, only this last had a favour to Christians, the other three being most cruel persecuters. About Constantius death, started up Maxentius to usurp the Empire at Rome, who for a time prevailed, and continued as barbarous and cruell as any of the other. Against this Maxentius, Iovius sent one Severus (whom he called Cesar) who was overthrown by him; after whom, he preferred one Maximinus his nephew, who in persecuting was nothing behind any of the former. A little after Licinius, who was constituted Cesar in his room (who for a time had counterfitly befriended Christians for fear of Constantine) yet afterward fell into most grosse blasphemie and persecution. All of these having this for their aime, to root out Christianity, by cruelty and subtilty, left nothing undone to accomplish it. Their cruelty vented in these persecutions, and their subtilty may be gathered from the Laws we find enacted against the Church in these times. As, 1. that all the Bibles, Cups, and Church-furniture should be delivered up and destroyed: it was from this giving up of the Bible, that Christians, who made defection, were called after that Traditores, that delivering up their Bibles, &c. being accounted receding from the truth, or the testimony thereof. 2. That men and women should not meet together for religious exercises, but men apart, and women apart. 3. That none should teach women, but women. 4. That no meetings should be keeped within the circuits of Towns, but in the fields, upon the pretext of healthfulnesse. 5. That there should be no meetings of Ministers or correspondences amongst them in Synods or otherwayes, which was prohibited as a thing dangerous to the State: 6. That all the old Temples should be built, and all the meeting-places of the Christians destroyed. 7. That no Ministers should be permitted, but, where ever found, they should be cast into prison: which Laws, at last, ended in open persecution against all that professed the Name of Christ; so that to be called a Christian, was a most horrid crime. Unto these Laws, afterward Iulian (who was eminently taught of the devil to undermine Christianity after it had flourished for a time in peace and tranquillitie) added these four; or, more plainly and craftily formed them out of what was before him. 1. That no Christian should be admitted to any Trust, Civil or Military, but he who first sacrificed to Idols: this was observed formerly under Dioclesian. 2. That the children of no Christian should be admitted to Schools of Learning, or be educated in humane Science, that by that means he might bring in ignorance amongst the Christians, that they might be the lesse able to vindicate Christianity, and might be the lesse thought-of amongst others. 3. That no Preacher of the Gospel amongst them should have any allowance of maintenance (for, before him in Constantius time, they had allowance settled by publick Authority) intending thereby to overturn the Church, knowing that the Church cannot consist without the Ministery, neither a Ministery without it be maintained. His fourth device to undo Christianity, was, in despite of it, to give way to all other Religions by publick tolerating of them, Therefore in his time was the rebuilding of the Temple of Apollo at Delphus intended, and the Iews encouraged to lay the foundation of their destroyed Temple at Ierusalem: both which, were miraculously by earthquakes impeded: and his practices in reference to this, were observed, (Chap. 2.) in the Epistle to Thyatira.
From which particulars, with what was said in opening the fourth seal, it may appear, how sad the condition of the Christian Church was when Constantine began to govern. Let us now see what it became within some few years thereafter.
The estate which the Church was brought unto after that time, was shortly thus. After Constantius death, Constantine being declared Emperour while he was in Britain, continued in these parts for a time, while the forementioned persecuters, especially Maxentius who lived at Rome, were become hatefull to all; not so much for their persecuting of Christians, as by their tyrannies, adulteries, and all sort of vile cruelties upon every sort of persons: whereupon, Constantine (called foreign from his colour) was encouraged to march toward Rome, having before him, as his end, the liberating of the Empire from such tyranny of so many Tyrants: and being doubtfull what Religion to follow, at the noon day, or a little after, there appeared to him in the heavens, a fiery crosse, with this Inscription in legible letters (foreign,i. e. in hoc vince) in this overcome. This vision was seen by many others with him, as Socrates, (Lib. 1. cap. 1.) affirmeth: by which signe, he was not only animated to go to Rome, while he was hesitating; but also to embrace Christianity and the profession of Christ. In signe whereof he alwayes carried the Crosse with that Inscription for his Colours, and set it up at Rome, when he entered Victor in it. This story Euseb. de vita Constantini, Lib. 1. cap. 22. affirmeth he heard Constantine himself assert to be truth with an oath. After this, he with his Army marched toward Rome, and in the way had discovered to him the treachery of Maximinianus his own Father in Law: By Gods mercy he was delivered from it, & it returned upon the author. When he came to Rome, God delivered the Tyrant Maxentius into his hand. Maxentius and his chief Officers being put to flight on the other side of the River Tyber, was necessitated to return by a Bridge (per pontem Milvium as they call it) whereupon he had made devices in a secret way to have drowned Constantine, by which, he and these that were with him were drowned in the River. Upon which occasion (as Eusebius reporteth, Lib. 9. cap. 8.) Christians took occasion to sing that word in the 9. Psalm, vers. 16. The Lord is known by the judgements which he executeth, the wicked is snared in the work of his own hands. And that word, Psal. 7.15. He made a pit and digged it, and he himself is fallen into it, &c. After this, Constantine having the peaceable possession of the West, had afterward two difficulties; The first, from Maximinus, aiming to drive on persecution, and the death of Constantine together, Euseb. Lib. 1. de vita Constantini, cap. 40. The second, was from Licinius Emperour of the East, with whom Constantine had made peace, and had given his Sister to him in Marriage, who for a time did counterfeit Christianity; yet within five years, became a most cruel enemie to Constantine and all other Christians, and was the author of many of the former cruel Edicts, as is to be seen in the former places of Eusebius, lib. 1. cap. 43, 44, 45, 46, &c. Against these also Constantine set himself, not only by Armes but by Prayer to God and Fasting: over whom God gave him glorious victories, as is to be seen, Ibid. lib. 1. cap. 51. lib. 2. cap. 11, 12, 13, 14, &c. After which, followed a most comfortable and joyfull estate of the Church, as Euseb. hath it, Lib. 2. cap. 19. Out of which general, we may gather and observe these particulars, for making out the answerablnesse of this event unto this type, and the greatnesse of the change from what was before,
As, 1. This judgement was upon many great men, as Dioclesian, Maximianus, Galerius Maximinus, Maxentius, Licinius: all which had the titles of Emperours or Cesars, beside what came on many great Captains under them, as particularly on Pontetius, Culianus, Theotimus and many others, remarkably plagued of God, as is evident in the forecited stories.
2. Christianity that was before destroyed, was now publickly by Authority countenanced; Idolatry that was before countenanced, is now abhorred by all; Idol-temples every where are destroyed or shut up, and Christian Churches built and Ministers provided, rather more sumptuously than sparingly, as we may gather from Euseb. Lib. 3. cap. 47. 49. 52, 53, 56, &c.
3. The Laws are just contrary to what they were; none but Christians are admitted to Office: and though Constantine took not the way of discovering his servants, which his Father Constantius did (who gave out, as Iebu, that he would admit of none to serve him, but such as sacrificed to Idols, but afterward expelled the sacrificers, and keeped the refusers, saying, they would not be faithfull to him, who had never been faithfull to God) yet was he zealous in having faithfull men about him, and to have Religious Worship not only in publick, but particularly in his own Family: Schools were appointed, Ministers encouraged; Martyrs (or Confessors rather) who were in exile, were brought back; these who had been put from Offices, were restored; Synods were convocat and countenanced by Constantin's own presence, as that of Neice was; heresies were condemned; toleration of other Religions, or of schisms, amongst Christians, was not suffered, and many such like Laws and practices, just opposite to what was before.
4. Consider the great Victories he obtained over enemies, and the account upon which he pursued them. His first War against Maxentius, was undertaken as particularly called unto it by Christ Himself; his last War against Licinius, was not occasioned out of any temporall design to advance his own greatnesse; (for he was desirous to live peaceably with him) but to restrain his persecution by force, when all other fair means, attempted by him, had been frustrated, God giving many singular evidences of his owning him in these Victories.
5. Consider the time when these persecuters were surprised, it was even in the time of their actuall opposition to Christ, whiles professedly they had stated persecution against His Servants, and could by no means be withdrawn from it, but went on contemptuously blaspheming the Name of the Lord Jesus (whom they called Novitius in opposition to the old plurality of gods whom they worshipped.)
6. Consider the remarkablnesse of Gods judgements upon these persecuters, and the terrible effects both in deed and word which they produced in them; not only to the conviction of others, but also to the convincing of themselves, that Christ was their party, Such terror of conscience seasing on them as was palpable before the world. Dioclesian, and Maximianus Herculeus in the midst of their greatnesse and heat of persecution, both in one day devested themselves of the imperiall dignity, choosing rather to live (as it were) in the caves and dens of the earth, than to continue in their authority; a thing unheardof before in the world. This partly proceeded from displeasure that they attained not their end in destroying Christianity, but rather found it to grow under them; partly from terror of conscience, arising from that, as if they had gathered clearly that they were contending with God in that. Thereafter both of them put violent hands in themselves. Dioclesian, being sent for by Constantine upon suspicion, choosed rather to poison himself than to see him. Maximianus Herculeus endeavouring again to recover his authority, was discovered in his design by his daughter Constantines wife; he was pursued, and besieged by him, and was either killed, or, dureing the siege hanged himself, as is diversly reported by writers. The third, Maxentius, was remarkably drowned, as is said before, with many of his chief officers, which made the Christians compare his destruction in the water with P…araoh's drowning in the Red-sea. Maximinus Iovius, through intemperance becoming corpulent, was smitten with byles in the secret parts, out of which issued abundance of vermine, in a most loathsom disease, so that Physicians were either suffocated by his smell, or were killed by him, because they could not cure him, one of his Physicians telling him, it was Gods judgement on him for persecution, which no man could remove. At last, the conviction was so born in upon himself, that he acknowledged his wrongs done to the Church to be the cause of that plague; and therefore being stricken with terror, gave out Edicts that the persecution should cease, Churches should be builded, and that in their meetings, prayers should be put up for him, as formerly used to be. Which Edict, is to be found in Eus…bius, lib. 8. cap. 28, 29. where the end also of Dioclesian and Herculius is set down. The other tyrant in the East (to wit, Maximinus, who was called Cesar) had been industrious to invent tortures for Christians, especially to pull out their eyes, was at last defeat, and in a base habit, made to hide himself, and thereafter pursued by sicknesse, which made both his eyes to leap out; by which, he was necessitated to confesse, that only the God of Christians was God; and that he had been mistaken concerning the gods whom he choose to worship: all which he had found to be truth by experience it self. Which words were uttered by him, being even expiring, as Eusebius testifieth, de vita Constantius, lib. 2. cap. 52. Lioinius again, who could not be fearred from persecution by any of these examples (though in some thereof himself had been actor, whiles he was in confedera…i… with Constantine) was after many defects and flights convinced of his folly, and made to vent his indignation against these Idolatrous Priests who had made him disdain Constantin's God, and put confidence in the multitude of old gods, as they called them. So that he and his chief associates being taken, and brought to punishment by Constantius, were made to understand how great and admirable the God of Constantine was, de vita Constant. lib. 2. cap. 18. Which remarkable judgements, and confessions, as also of many other great men their adherents, as if they were speaking out the words contained in the Text, ye will find in the forecited History, and in Cent. Magd. de penis persecutorium.
The like remarkable judgements with such confessions we will not find at any time together in any story. All which considerations being put together, we conceive the reasons now more apparent why we applied the seal to this event and expounded it of it, seing every thing jumps so in the time, event and effects, as hath been formerly hinted at.
We conceiue it not needfull to insist particularly in expounding and applying every expression, as what the darkening of the Sun, the removing of Islands and Mountains meaneth, or how they differ among themselves. This is certain, that all the parts of that Idolatrous world are comprehended under this threatening, and all sort of persecuters are to be included in this stroke; that there are none so great or strong, as may liberate themselves from it; and that there is nothing so stately, firm or remote, which shall escape this change, But this alteration shall be extended over all, so as the Lord alone shall be exalted in that day. If it be asked, why this particular temporall judgement is set out under such high and universal terms, as seemeth more agreeable to the day of Judgement? Answ. Beside the custome of the Prophets, and constant strain of this book, we say, 1. The ill was universall, and the remedy was very broad, and wonderfull, which made the change be of the larger extent. 2. It was a very great change from one extreme of suffering to another extreme of outward prosperity. 3. It was a very sudden change, few years interveened between the Churches low condition, and her outward flourishing estate; all which, looketh like a new world. Men could hardly have believed in so short time to have seen such things, had it not been by the extraordinary power of God carried on (as it were) like the day of Judgement on the one side, and like a new Creation on the other. 4. This event may in some sort be a type and resemblance of the last Judgement, and an evidence and pledge of it unto the Saints who were praying for that vengeance; and therefore may be thought to be set forth under such expressions, for confirming Gods praying people in the hope of that day.
We may from this scope take these observations. 1. That though the great vengeance of God against persecuters be reserved till the last Judgement; yet sometimes; yea, often God will remarkably punish them, even before men, as is clear in the application before mentioned, and in the observations on the former seal. We will scarcely find in the Scriptures of the Old and New Testament, or in story, any eminent persecuter, for the most part, to go out of this world without some remarkable blot. The sin of shedding the bloud of Gods people, is spoken of in the case of Manasseh, 2 Kings 24.4. as a sin which God would not pardon, as to temporall afflictions, though He pardon it to the penitent, as to its eternall punishment. If we can look through the actors in these ten persecutions, this will be clear. Nero, being hated of men and persued by the Senate, killed himself; Domitian, having drawn a Catologue of such as he was to kill, in which was the name of his own wife and other friends, they having found it, put him to death; Trajan was continually vexed with seditions, and after fell into an extraordinary desease, by which he was taken away; Adrian, being vexed with commotions in his life, died with much anxiety, as these verses expressed by him, before his death do manifest,
Animula, vagula, blandula,
Hospes, comesque corporis,
Quae nunc abibis in loco?
Pallidula, rigida, nudula,
Nec, ut soles, dabis jocos.
Maximinus being declared a… enemie by the Senate, was killed in his tent; Decius by the Goths (in their first invasion of the Empire) with his whole Armie, was cut off; Valerianus was overcome by the Persians, and made use of by Sopor as a rest for his foot when he was to horse; of Dioclesian we have heard already. Thus, for the most part, were the persecuters dealt with by God, and died ignominiously, and oftentimes with terror and regvate. Such a word had Severus at his death, Omnia fui, & nihil mihi prodest; such also was the end of that infamous enemie of Christians, Iulian, who, in his height of contempt against Christ, was deadly wounded in battell against the Persians, and throwing his bloud in the Air, died with that desperate expression in his mouth, vicisti tandem Galilaea; Valentius the (Emperour,) being a great favourer of the Arrians, and a great persecuter of the Orthodoxe, (as the Arrians did exceed the Heathens in cruelty) was in battell against the Goths in Thraci… wounded, and being carried to some house neer by, it was set on fire by the enemie, in which he miserably perished. All which do shew Gods revengefull justice in persuing that sin.
Obl. 2. Wrath is exceeding terrible upon the stoutest men of the world. What a terriblness… must there be in the great day when wrath and terror (to speak so) are at their perfection? and what a howling and crying must that be, when all the families of the earth, and these that have pierced Him, shall mourn before Him? It were good to prevent this terror, and to abstain from what provoketh it. This will be found a certain truth, that it is a fearfull thing to fall in the hands of the living God. Obs. 3. The great distance that is between God and creatures, and how far all of them are in His reverence, He can at one instance shake both Heaven and Earth, and turn the world upside down; He can make the Kings to flee, and the stoutest men in the world to cry out for fear; He, even He, only is to be feared; and who can stand when He is angry? Psal. 76.7. It is a wonder poor men will live under a controversie with Him, and be so little affrighted of His wrath. 4. There is nothing maketh wrath more insufferable, than that it is the wrath of the Lamb Christ, v. 16. This is added as that which augmenteth their terror and maketh their case desperate, when the Mediator is their enemie, there is none in heaven nor earth, that can befriend them; The vengeance of despised Grace, executed by the Mediator, is the most dreadful vengeance. The Lord save us from that. Obs. 5. The sicklnesse of all creatures, even of the most mighty and valiant men in the world; What are they when God beginneth to reckon with them? Stars fall from heaven, great men and stout men hide themselves from the Lamb. It may learn us to cease from man, whose breath is in his nostrils; for, wherein is he to be accounted of? 6. See the insufferablnesse of wrath, the day of His wrath is come, and who can abide Him? what meaneth the great part of men who hazard without fear upon known causes of wrath and can live at feed with God? There is a necessity of being at peace with Him; this wrath of His, one day will be found unsupportable. Obs. 7. Judgements oftentimes fall sorest upon the great ones of the world; and these that in mens account might be thought most secure, Kings, great Men and mighty Men, are especially stricken at; partly, because they use to be ring-leaders in the sin; partly, it serveth most to the abasing of creatures and the manifesting of Gods Justice and Power; partly, (to speak so) they think more strange of it. 8. The stouter men be in their opposition to Christ, and the more secure and confident they be in their sin, oftentimes, when wrath cometh, they are found the more desperate cowards: Because, the more security be under sin, the more force and power is added unto the challenge of the conscience when it is wakened. There is a great odds here between the language of these gallants who now cannot abide the face of the Lamb, and the former braggings wherein often they have defyed the Son of God. 9. There is no condition so hard, that the proudest men in the world will decline, nay, by the contrary, they will desire it, that they may escape the wrath of God, when once the sense of it breaketh in upon them. Some gallants stand now upon their points and credit, and will not flee where there credit is concerned, though it should draw no sin upon them; but there will be no such sticking in the day of wrath; men will be glad to flee to the basest corner of the earth, they would choose that the greatest mountain or rock should fall upon them, and think no shame to cry for it: yea, annihilation would be welcome to them, to prevent their appearing before Jesus Christ: Men, great Men, and stout Men, will have a far other language (if we may suppose it) at their appearing before Him, than now in their grandour it were possible for them to imagine. Obs. 10. When God reckoneth, He needeth neither witnesse nor tormenter; He hath both these in the consciences of His most desperate enemies. What an awband is it that God hath over all men in respect of their consciences? which being armed by God against them, would be worse to encounter with than thousands of Armies? This maketh men flee when none persueth. 11. No King, nor great one in the world, upon any entreaty, will be exempted from judgement, but appear they must, even though they cannot abide it. What a tortour must it be to be distracted between these two, A necessity of appearing, and an utter impossibility to endure that appearing? Certainly if men were to live and speak after some experience of these things, they might be supposed to become much wiser in the ordering of themselves, or at least in giving their advice to others, than they were before, as the rich Glutton (Luke 16.) giveth advertisement to his brethren out of hell. 12. There is a day coming when there will be no trysting; when the Lamb cometh in wrath to reckon with despisers, He persueth in wrath, and they would fain flee; but there is no treating aimed at on either side. 13. This day of wrath is certainly coming and will come, though it seem to be delayed. We may well take all the instances of particular judgements as pledges of that day. Men will once find they have wronged themselves, that they have so little believed this great Article of Faith. 14. When that day cometh, there will be great odds between Gods people, and the rest of the world. The Kings and great ones, who despised them on earth, would be glad in that day to exchange Thrones with the meanest Saint, and will never attain it. Wrath when it cometh, will make the world know of what worth Godlinesse is, and what an excellent thing it is to have a good conscience, and what advantage there is in having peace made with God through Christ Jesus. These are the true and faithfull sayings of God, and who believeth them not now, will one day with the rich Glutton find the truth of them.