THis Chapter hath alway been accounted amongst the darkest of this Prophesie, the Lord, as it were, minding by this close to stay the insolency of mens humour, and to teach the necessity of sobriety in the usemaking of His Word. Hence it it, that many both of old and of late (and that neither of the grossest nor most ignorant of Divines) whom God hath made use of singularly in the opening of His Truths, have yet, notwithstanding, stumbled at this: in which August. de Civitate Dei, lib. 20. cap 5 and 6 professeth himself once to have been somewhat miscarried; so that it will become us, with trembling to undertake it, and also ye would with sobriety aim at the search of the truth, but not expect the satisfying of curiosity in it. It is Gods goodnesse that He hath given us the necessary Truths of the mysterie of godlinesse in more plain expressions; yet, since this is a part of the Word which God hath given His Church for edification, and seing also it wanteth not encouragements to stir up His People to pry with sobriety into it, We cannot therefore shun the essaying of it, looking to Him (without prejudice) who hath in his providence led us to the opening of this Book, and hither to hath in some measure helped us in it. The great ground of mistake is, (as in other dark Scriptures also) because the expressions are odd and unusual, therefore we are apt to conceive some strange thing to be contained in them, such as is no where else laid down in plainer words; and our curious and itching humours are ready to softer that, taking occasion thereby to exercise themselves; and when we come with this prejudice to dive into them, we are often answered according to the idea which we have followed in our own hearts. It is necessary therefore, that with humility we prosecute this search, it being to such that the Lord revealeth his secrets.
Concerning the division of this Chapter, there need be no question; We may take it as containing, first, some notable events to fall out in the Church of Christ before the end of the world, which are two, 1. An eminent binding of Satan, having contemporary with it an eminent reign of the Saints; 2. an eminent loosing of Satan and hazard of the Church.
The second part subjoyneth to that the consummation of all things by the last judgement, in which Satan shall be utterly fastned up in his prison forever, and the Saints, being freed from all difficulties, are brought to the enjoying of their everlasting kingdom; Or, take it thus, as it setteth out the upshot of all former Prophesies in the last judgement. There are, 1. some things going before the last judgement, and that immediately. 2. The description of this judgement. 3. What followeth is in the execution of the sentences thereof; both are one thing.
Concerning the scope also, we take it to be thus, 1. generally, to set out the last Catastrophe and close of all the Churches troubles, and her enemies ruine and malice, they end happily for her, but miserably for them. 2. More particularly, it is to shew her outgate from her grand enemy the Devil, who is the first enemy, and continueth with the last. It is especially his binding and his loosing and his final overthrow that is aimed at here, (what concerneth the whore, beast and false prophet, being in the former insisted on) and the Churches condition in reference to this enemy is occasionally set out. 3. And yet more particularly, it is for the explication of the seventh vial, which was (Chap. 16) poured out in the air, the devils universal kingdom, but summarly touched there; here it is more fully set out: for, the dragons destruction is insisted one here, which was the object of that vial. Beside, in the former Chapters it being told what became of the whore, Chap. 18:8 of the beast, Chap. 19 there being nothing of this enemies overthrow till now recorded, but of his action in the sixth vial, It followeth therefore, both in order and series of this explication subjoyned to the former, and also by necessity of the matter, that this is added for supplying what was defective concerning the overthrow of this enemy, and explication of the seventh vial, which is no where explained as the rest are, if it be not here: and the coincidency of the matter, the dragons final overthrow, and expressions about the last judgement, common to this with the seventh vial, such as the heavens passing away, &c. do evidence it especially to belong to the clearing of the seventh vial. Yet, 4. we add, that we are not to restrain it so, as if both these events were fully contemporary with the seventh vial; for then the continuance of this vial would be disproportionable to all the rest, as being longer than they all. Beside, that vial, including especially Satans last overthrow, it is not necessary to extend it so far, but so much of it must be applyed to the seventh vial, as was not comprehended under the former six, but all now is put together when it cometh to its height, and reckoned in a sum, even as the Churches low condition (Chap. 11) was reckoned, and put in a sum together of so many dayes under the sixth trumpet, when it came to its height, although it had begun under the trumpets preceeding. That therefore followeth not, but though that be especially the scope, which it is levelled at, yet it is not only, but so as on that occasion for more full clearing this victory over the devil, a more full view of his former practices contemporary with former prophesies, is set down; and this beginning is drawn down from a prior period of time, that all being set together, this last may be the more ful and clear and observable. And yet, 5. we take it not to set out the history of the devil from his first restraint by the Gospel, and so to be contemporary with that of Michaels casting him down from heaven (or from civil power) in Constantines time, Chap. 12 but to begin the story of the dragon here where it left there: thus the devil that is thrown down from civil power and open persecution, we heard he had great fury when he was put from open working by avowed idolatty and persecution to a more secret under-hand way; we heard also what way he took then, 1. By spewing out the floud after the woman, which was dried up. 2. By going to make war with the Saints, which he attempted and prosecuted by a new lieutennat the Beast, and had such successe by him, that he was again, upon another account, worshipped, Chap. 13 and that by the whole world, except some few, and made war with the Saints and overcame them. Hitherto we have never heard how he was restrained, or what became of him after his reign by the beast 1260 dayes. To clear that, this is subjoyned, even to tell what became of the Dragon, as he had formerly told what became of the beast; and so this Chapter is not contemporary with Chap. 12 but is to be subjoyned to it, as the next restraint which followed upon him, who then was loose and in rage. This appeareth, 1. by observing the expressions; for, there he is cast down by the Angel of the Covenant Christ, out of heaven to earth; here the Angel descendeth out of heaven to him, (as it were, pursuing him) which supposeth him to be down before. 2. There he is loose and making war with the woman, who is made to flee; here he is bound up, so that the Saints do reign in the mean time. 3. This here is his last great binding, preceeding his loosing in Gog and Magog before the end of the world: Either therefore we must say, Satan hath no binding after that, but is still loose to the end, which is false; or we must say, that his binding in reference to that loosing, is not set down in this prophesie, but that only telleth that he was loose, but not how he was restrained, which standeth not with the scope; Or, we must thirdly say, that it is done by this Chapter, which will further appear afterward; and indeed it were hard to say, that one event should be twice expressed in so different expressions, and yet that such a concerning event, as Satans binding after his liberty and dominion in Antichrist, should be passed over in silence. Beside, if it were a repetition of the same victory, Chap. 12 or of the Gospels victory over Satans kingdom, or that of Gog and Magog, a repetition of the prophesies concerning the Pope or Turks, Then these last explications, or visions, would be much more obscure than the former of the same events, which is contrary to the way of this Book, as is acknowledged by all, and contrary to the manner of repetitions of the same thing used by Daniel and other Prophets, the last whereof are alway clearer than the former. And that Satan getteth the same names here that he getteth, Chap. 12 it is not to shew, that it belongeth to the same time; but rather to shew, that it is the continuation of the story of that same enemy, which, as to the event of that rage of his, was defective there, but is supplied here.
For clearing this, consider that there is a fourfold loosing and raging of the devil mentioned in the Word, and there is a fourfold victory of the Church over him in opposition to these, also spoken of, and the last is still the greatest. His first dominion we may call personal, when he keeped all the world in grosse darknesse, worshipping him directly in temples, and he giving responses and answers in them, possessing men personally and corporally, (as he did in Christs time) leading the world at his will. He is bound in this respect by Christs birth, preaching, miracles, death, ascension, and sending forth the Apostles and the Gospel (like a white horse conquering, Chap. 6) whereby the prince of this world was judged, Satan casten from heaven like lightening; many corporally possessed, were dispossessed and freed from his dominion, and the devil chased from his audible answering in oracles, as formerly he had done. His known answer given at Delphos to Augustus his Legats, who were sent to him to enquire concerning his successor; about the time of Christs birth, is by many cited to this purpose.
Me, puer Hebrœus, superum Rex, linquere tecta
Hœcjubet, & ditis cœcas remeare sub umbras:
Ergo silens aris tu nunc abscedito nostris.
An Hebrew childe, King of the heavens high
To leave these Temples hath commanded me,
And to be gone, to darknesse, and to wo: Thou therefore silent from our altars go.
After this no audible answer was given at these Oracles. Thus Satan is bound from the beginning of the Gospel to the end of the world: for, Christ shall have a Church, even among the Nations and Gentiles: and thus Christ hath overcome him, and so spoiled him, that he shall never prevail against the Catholick Church, Matth. 16. This is not the binding here, because this is a binding that is eminently applicable and agreeable to one particular time, so as it cannot agree to any other before nor after. And it would seem that as it is clear, that Satan is loosed after it, before Christs second coming: so it is clear that Satan hath been (as to this binding) loose before it, after Christs first coming, except we say, that all the time between Christs first coming and His second, shall be taken up in these two, to wit, 1. a thousand years restraint upon Satan, and then a little times liberty upon the back where of cometh the judgement: but the length of time interveening &c. the various and frequent up sand downs of the Church shew that there are moe periods in her case, and the great liberty of the Church (and so the binding of Satan, which is still contemporary with it,) spoken of to be in the latter dayes of the Gospel, at least after the first thousand years, will not admit that: These thousand years therefore must not begin either an Christs birth or death, or yet at the destruction of Jerusalem, or sending of the Gospel to the Gentiles: (beside that it presupponeth Martyrs as antecedaneous to it) and therefore it must begin after these periods.
There is a second dominion Satan hath yet, even when the Gospel is preached, and that is by his guiding she publick magistracy of the world, whereby he condemned Christians, persecuted and destroyed them, & obstructed the publick and avowed profession of Christ in an united Church-way, (at least in a great part) & keeped up still Temples and idol worship, and that as countenanced by Authority. Satan is put from this, Chap. 12 where we have the story or his casting from the throne, before which time he is seen as loose in heaven, that is, in person of the Emperours, as a bloudy Dragon ready to devour the childe, (is formerly, Chap. 6) he rideth, as it were, on the red, pale and black horses, till by the sixth seal answerable to, and contemporary with. Chap. 12 he is in all these respects defeated, the publick and avowed worshipping of idols overturned, and the publick profession of Christianity countenanced by Authority; in which respect, (Chap. 12 ver. 10) it is called the Kingdom of our God, and power of His Christ, which certainly inferreth a good condition to the Saints with it.
His third storm and loosing, after he cometh to the earth, is by more subtil means prosecuted in the first six trumpets by the beast, Chap. 13 and in the end of Chap. 12 which is contemporary with the first six trumpets. His restraint (as to that loosing) is by the seventh trumpet, wherein his dominion by the beast, such as formerly he had by the heathen Emperour, is overturned, and answerably to that liberty of his, (spoken of Chap. 12 and 13) here is let down, in this third explicatory prophesie, Satans third restraint in opposition to that dominion of his by Antichrist: and this prophesie will be found contemporary with the seventh trumpet and the vials from their beginning, which succeed immediately to the witnesses ascending up to heaven, and to the end of the womans flight and abode in the wildernesse, and to the fourty two moneths of the beasts reign.
The fourth and last liberty and dominion of the devil mentioned, is this of his stirring up Gog and Magog, and his restraint, in reference to this, is the last judgement. Now, seing his binding here cannot be the first, as is said, nor the second, Chap. 12 this presupposing the beast in being, (as appeareth by these who reign in this time) nor yet the last, It must necessarily follow therefore, that it is the binding, spoken of in the third place which is contemporary with the beasts overthrow, in whom he was formerly worshipped, and fain would have sustained that worship, but was bound up from it, and could not help himself, as Chap. 18.
Taking this then to be the binding of Satan, following upon that rage of his, Chap. 12 ver. 13, and 17 the scope will be to shew what came of the devil after he had brought that design to a great height, Chap. 13. So that if it be asked, what became of him after he had raged fourty two moneths against the woman, having made her flee to the wildernesse, and against the witnesses, having made them prophesie all that time in sackcloth? It is answered here, I saw, saith John, him again taken and bound up from his liberty, as the beast was from his; and I saw that Church, which by and under the beast he had persecuted and made despicable in the world, brought again to an honourable condition (wherein he could not impede them) having again an honourable publick and avowed proression of the Gospel in greater number or professors, purity or doctrine, holinesse of life, spirituality of worship, and vigor of discipline, with much lesse outward disturbance than formerly: which restraint of his and kingdom to them continued a long time, till God in his secret justice permitted him to make a new onset before the last judgement by Gog, which followeth that assault of the devils by the beast, thereafter the Lord pursueth and overturneth him and his designs everlastingly; after which he shall never have a link of his chain loosed to the disturbance of Christs Church. This is the sum, which will be more clear in the particular explication of the words, and in that which followeth.
That we may the more clearly proceed, the great controversies in the words may be drawn to three heads, I mean in so far as concerneth the first event of Satans binding, till vers. 7.
The first, is, concerning the events prophesied of, that is, 1. What is meaned by this binding of Satan. 2. What by this dominion or reign of the Saints, of what nature and extent it is; which is also called living, and the first resurrection.
The second head, is, cencerning the persons to whom this kingdom is promised, 1. Whether to dead or livings Saints. 2. Whether to Martyrs only, or to others. 3. If only to Saints without any hypocrites. 4. If to these who suffer in themselves personally or in others.
The third head, is, concerning the time mentioned of a thousand years. And, 1. If the time of the Saints reign be contemporary with, or successive unto the thousand years or satains restraint; and so, whether they be one, or two distinct times. 2. If these thousand years be definit or indefinit. 3, Whether it taketh in all the time after Christs death, or other wife. 4. And mainly, whether these thousand years be applicable, and in the scope of the Prophesie and intent of the Spirit to be applyed unto any time wholly past, or wholly to come; or, to the time which is presently current.
The first and last head and last particular or it, do mainly decide the questions incident here, and make way for the right understanding of this Chapter. The first head openeth what is foretold here, the second to whom, the third when it is fulfilled.
Concerning all which we shall put by, 1. some things which we conceive more clearly to be truths and lesse controvertible; 2. Some things more obviously false, and which cannot any wayes be conceived as intended by these words in this vision; And so, 3. the things controverted will be fewer, and we shall have more ready accesse to speak of them.
The first thing we lay for truth, is, That whatever be meaned by Satans restraint here, it is not to be understood absolutely and simply in all respects, but comparatively and in some respect, so as notwithstanding there of he is still deluding, deceiving, tempting and carrying many to hell, and not wanting instruments to disturb the Saints peace; (though he get not to that successe he would be at in the means he useth, nor yet to that readinesse of instruments and means he hath formerly used) for there are many dead, and continuing so as yet, ver. 5 he hath Gog and Magog, many yet without, and possibly also within the Church, in whom he leigneth, though he prevail not with them so as to bring them up against the camp of the most high; and his full binding is reserved till the last day, when he is cast in the lake, and when he getteth his final judgement, Jude 6. And therefore (Mat. 8) he pleadeth that his time was not come, fully and simply to be shut up. Beside, that that warning (that the devil goeth about seeking whom he may destroy, 1 Pet. 5:8) concerneth Christians till the end of the world, they shall have a tempter of him till then, against whom they shall still have cause to watch. Therefore he is not simply bound up in hell; but, in his raging among men, restrained, and that eminently in a great degree: for, as Satan is said to be bound, when he is cast out from having absolute dominion over a man, Mat. 12 though he continue to tempt and trouble; so, in respect of the Church he is bound, though he may be troubling them, as he may do a particular person; yet getteth he never such absolute and full dominion over them again, in that respect he is restrained and bound; even so here.
A second thing clear of this reign, is, that whatever it be, it is on earth, and that not immediatly before the last judgement; for, Gog interveeneth before the resurrection come, and they, even these that did reign, are beset with Gog and Magog, who comes not to besiege heaven. 2. It is a reign or good condition that Satans binding hath influence to increase, and his loosing to diminish and disturb. Therefore it is not in heaven, to wit, of the souls of Saints, or Martyrs, who are dead; for, the devils binding hath no influence on that. 3 It is such a good condition as is capable of hazards and interruptions by enemies: therefore it is on earth. It holdeth forth then a good condition of the militant Church, and that in a particular limited time, which is not agreeable to it at other times; it cannot therefore be understood of suffering Martyrs, they being glorified in heaven after their sufferings in that time; for, this is no peculiar thing to any one time, but alwayes and in all times a truth.
Thirdly, As it holdeth forth a good condition, so it would seem eminently to hold out the best that they can expect on earth for degree, length of time, and kind of dispensations. This is clear, 1. by the expressions of sitting upon thrones and reigning, especially being compared with what went before of the womans fleeing and the Prophets prophesying in sackcloth; this saith, it is an honourable condition and settled, opposit to that. 2. By this, that they are stiled Martyrs, or such as were spotlesse in keeping their garments clean, which signifieth much holinesse; and their living with Christ also denoteth the same. 3. That they have a camp, and look as if all formerly dead were alive again, it signifieth number, they are numerous, all of them are put together, and, as it were, both these killed under Emperours and the beast Antichrist, they arise now in this new state of the Church. See Chap. 7 ver. 9, 10, &c. 4. That Satan is bound so strictly, and that they reign and live peaceably, it sheweth purity and peace in a great degree. 5. For a thousand years, if sheweth it is the longest time that hath been; before, the Church was seen overrun with persecutions, after, with heresies and Hereticks and their favourers, after that immediately with Antichrist, Now this flourishing reign shall be longer, the last then being the longest, most un-interrupted and compleat dominion, this must be it, all things considered.
Fourthly, It is some good condition peculiar to some one time, not such a reign as believers alway have even when Satan is loose and Gog and Magog comes, but something eminent that is not common to other intervals of the Churches condition, but is more than hath formerly been, or will after it be; for, as it is on the one side the devils eminent restraint, so, on the other, it is the Saints eminent reign, so as it was not in such case before these years began, nor yet is to be after they are expired.
A fifth thing we say concerning this reign of the Saints, is, that whatever it be, it is not absolute, either for holinesse, purity, peace, or length of time: which appeareth, 1. because so they reign as Satan is restrained, and his restraint being but partiall, so also must their reign be, seing their absolute reign is reserved for heaven after the last judgement, as his damnation is, it being only in heaven where that which is only perfect is, and what is imperfect is not done away to believers, 1 Cor. 13 till they come there, either in holinesse or outward or inward peace. 2. It appeareth from this, that while believers here reign in the world, in it is the devil, their own corruptions, many hypocrites (that being proper to the visible militant Church, till the last day separate all these who offend) and there being yet many dead in the world, who have not gotten victory over the beast, & there being also enemies without, as Gog and Magog, that want not enmity, but opportunity, It is therefore clear not to bean absolute freedom that they enjoy, though it be in some extraordinary measure and manner, yet onsets upon, and wrestlings with them are not wanting, and that with some successe, though God graciously disappoint as to the event, and suffereth it not to get to an height; yet all His children have their own crosses, and are to look for them to the end or the world. And although this be rejected by Alstedius, in his Diatriba, as axioma vulgaium but not probatum, and faith, these warnings belong to the primitive times: yet who shall consider (that the Scripture joyneth following of Christ, denying or ourselves and taking, up of the crosse together, as Mat. 16:24 and elsewhere, and maketh it a mark of sons, and of love to be chastned, Heb. 12 and a piece of our conformity to Christ the head, Rom. 8:28 and a consequent unto Godlinesse alway, 2 Tim. 3:12 and many other places) will find it not so easie to reject it, except we would wave perpetuall duties, such as denying of ourselves, &c. and deny that there were such need or use of crosses to believers, who will certainly have corruptions in them to be mortified to the end of the world, and so need the rod for promoving of that.
A sixth thing I suppose is clear, that what ever it be, it is not literally to be understood and properly as the words found, but figuratively and spiritually. The particular making out of this will follow in the opening of the words. Yet this we may in general say, 1. that they are figuratively to be understood, not as the letter properly foundeth; for, that the devil is bound with a chain, cannot be proper, but to shew that he is keeped in, like a violent mastiffe in a chain, by Gods sovereignty; so thrones, the souls of the slain, these living and their resurrection, is figurative, as the rest who continue dead, signifieth not properly these who commanded in the grave, but these in nature; for, it is said of all men, contradistinctly from these living, the rest of the dead, &c. yet the last judgement is not come (therefore many lived a natural life then, who did not live thus; out as all men are divided in regenerate and unregenerate, so here they are divided in living and dead to that same purpose). So souls sitting on thrones and reigning with Christ cannot but be figurative, as that also of the resurrection, there being in the Scripture but one acknowledged, that is proper, which this is not. 2. I say they are to be understood spiritually, which confirmeth the former, that is, this Dominion, reign, living, and resurrection of the Saints, must be spiritually understood especially and chiefly: for clearing whereof, understand, that as there is a natural and proper life, Dominion and Resurrection, so there is one figurative and spiritual which agreeth to all Christians. 1. There is a spiritual slavery and bondage to sin, death, Satan, &c. Rom. 6 we were servants to it, led captive by the devil at his will, told under sin, and its reign, Rom. 7. So these is a spiritual dominion to be free from that, made Kings unto God, Rev. 1:6 and Chap. 5:10 reigning on the earth. 2. There is a spiritual death, Eph. 2 and 1 Tim. 5:8 and so there is a spiritual life, Gal, 2:21. 3. There is a Resurrection spiritual from the death and dominion of sin, that is it, Job. 5:25. The dead shall fear the voice of the Son of God, and live: and this is the in-bringing of many to the Gospel, or the breaking out of it, which is called a Resurrection, Rom. 11 as there is a Resurrection universal in the great day mentioned, ver. 12.
I say then, these words here, are spiritually to be understood especially, though not only, as is clear: For, 1. this dominion and reign is on the earth. Therefore it is not proper, but figurative, seing clear Scripture promiseth no such earthly temporal Kingdom to Saints, but warneth them to be alway looking for the crosse and affliction, which could not be if there were a thousand years freedom and temporal reign. 2. This is a dominion common to all Saints as Saints; for, the world now is divided in dead, or unregenerate, and living, that is, Believers, and all these living are Martyrs, and such as have not received the beasts mark, (which is the character, Chap. 13, 14 and 17 of all the Elect), whereby, is understood all true Believers; But no temporal Kingdom is promised to all Saints as Saints, but what is spiritual is promised. Ergo, &c. Yea, there can be no other; for, if all the Saints were temporall Kings, whom should they command? who should be their subjects? yet, without any confusion, spiritual dominion will agree to them all: neither can it be said they are to govern the Reprobates, who continue dead: For, 1. that would imply a distinct discernable separation even hereaway, as if no hypocrite could lurke. 2. The Text supposeth the Church visible and these without to be separated, as having their own Rulers, which appeareth in Gogs undertaking afterward, who is not subject to them. 3. There behoved to be man, Kingdoms, if every Saint had one now, when they are multiplied and the wicked fewer. This is a reign especially of souls, and it is not for dought so expressed here, as there is a soul-merchandise hinted at by this expression, Chap 13. 4. So these live and reign as the most part of the world, are dead and in bondage, and enjoy not that resurrection; But that is spiritually to be understood, they were dead in sin and not raised thus to reign, Therefore so must the reign of Saints and their life on the contrary be spiritual; for, in this only they are singular. 5. It is a dominion at this time as common to all Saints, so peculiar to them and common to none other; But, no question, many Reprobats have yet dominion in the world, and to live without the Church: for, Gog and Magog have their own Magistrates then, and are said to come against the Saints, and not to rebel against them, which would have been true if Saints only had born dominion and rule over these: and when the devil goeth out to the four winds, it supponeth great and large territories to be even then without the Church, which certainly wanted not temporal rule. 6. It is such a dominion as Christ hath; for, they reign with Him; as therefore His Kingdom is on earth, so is theirs; But His Kingdom is not of this world, out is spiritual, Therefore so is thesis: for this, to reign with Christ, speaketh not any new way of Christs reigning, but speaketh new accession to His Kingdom, of others coming in to partake of it with Him; and is certainly to shew what sort of Kingdom this is, which the Saints shall have, and to contradistinguish it from that dominion that is worldly. 7. It is such a reign on earth as all the Saints have in respect of kind, though not for degree; for, there is but one Covenant and Kingdom, and the same promise is made to all under the New Testament; But that is spiritual, They all (Chap. 5:10) so reign on the earth. Ergo, &c. 8 It is such a reign, as it is a Priest-hood, so are they Kings, as they are Priests. See vers. 6. These partakers or this Resurrection, are Priests to God; But their Priesthood is spiritual, and not again of offering outward sacrifices, So must also therefore be their dominion and kingdom. 9. Certainly spiritual mercies are the best, and the Churches condition that floweth and aboundeth most in these, must be the best condition: seing then this is the Churches belt condition spoken of, It must therefore be Specially understood spiritually; for, what is commended here, is not as simply commendable to men, but as commendable in a Church, and peculiar to her as such.
Object. If it be said here, Then nothing peculiar is promised to Saints, or Believers in this time, (seing that dominion agreeth to Saints at all times) which seemeth to be absurd, Therefore something more must be here.
Answ. That is granted, that something more is here, as is said: For, 1. now Saints not only reign singularly over their own luits, but joyntly in visible Churches, and in a Church estate, having all the Ordnances of Word, Sacraments and Discipline amongst them, and these in more purity, power and fruits than for any time before, and in longer continuance. The stamp of Gods authority on His Ordinances shall be more sensible now, than before. 2. Though it be not a temporal thing that their reigning consisteth in, yet shall they have more temporal freedom than formerly; the devil shall not mar the coarse of the Gospel neither by open violence, nor by Antichrists deceit, but still there shall be Churches either in Kingdoms where they shall have law and alluance for their profession, or amongst enemies, and their enemies shall be restrained from being able to put them in such doleful conditions as they have formerly been into thus the Gospel shall be countenanced with publick authority, which was Chap. 12. And beside, they shall have freedom against Antichrists dominion with a more full performance of promises of the Spirit, which they had not then.
A seventh thing concerning this dominion, is clear, that it implyeth as more spiritual, so more temporal, peace and freedom than at an other time (putting the continuance of it and all together) and though it doth not mainly and especially, yet, in some measure, it doth take in outward peace in their condition and: which appeareth, 1. from Satans eminent restraint, which hath innuence also on the Churches temporal peace as well as spiritual, so it followeth in some part as the other. 2. It appeareth from the event after his loosing, their temporal peace is then marred, therefore they had it by the devils restraint in some measure, otherwise they reign when Gog is high, as before spiritually in a good measure. 3. The pointing out of this reign, as having a more continued eminent honourable profession of the Gospel, not common to other times; and it being opposit, probably, to the Saints suffering times also when their Prophets were in sackcloth, and the Church forced to flee; Its like, it holdeth out a temporal freedom suiting with these ends and freeing them from the bondage they lay under before; for, if in suffering times, Saints still reign spiritually, Then that new engagement of Gog and Magog would nor interrupt it, and so it would be a reign not for a thousand years only, but for the length or the world, for so they still did reign; Therefore it is not purely and only spiritual. We shall more particularly speak of it according to these grounds in the Lecture following.
Only now from what is said, we may gather, as to the events, that these cannot be expected from the text, which, both of old and of late, men have been fathering wrongfully on this place; as, 1. That Christ should come to the earth personally, and that all the Matryrs and Saints should reign a thousand years before the Resurrection, and have all sorts of pleasure, even unlawfully, as drinking, polygamie, &c. This was invented by Cerinthus, and still counted an heresie by the Fathers, even by these called Chiliasts or Millenaries by August de civit. Dei, lib. 20. cap. 5, 6. Concerning the Millenaries errors about the thousand years, see Euseb. Eccles. hist. lib. 3 cap. 22 where he sheweth Cerinthus his heresie, who added sacrifices and ceremonies also. A second error different from the former, is, That some professe to expect such a reign with Christ on earth, yet so as not to enjoy carnal sinfull pleasures, but lawfull delights, wherewith (they say) the earth shall then a bound: of such an opinion was Irœnus, Justin Martyr, Lactantius, and many of the Fathers. This flowed from Papias, supposed to be an heater of John the Disciple, (which made his opinion the more to be received) but he was not. See Euseb. lib. 3 cap. ult. He also fell into other faults by following tradition contrary to the Word, which is a native consequent of that principle. 3. There was another opinion allowing the Saints Resurrection and Kingdom before the last day on earth, but abounding only in spiritual delights; of such Augustin professeth himself, once to have been, and so it is like also were many of these Fathers called Chiliasts. This was still accounted an error rather than an heresie; but yet there is no such kingdom here.
Again, neither do these opinions spring from this text; As, 1. that before the Resurrection, which shall be general, the Martyrs (the text faith all Saints) shall arise a thousand years and reign with Christ, but in heaven; This is Piscators opinion on the place.
Some go on more grosly, and add to that, that Christ in His personal presence (which is not spoken of in the text) is to reign with them on earth; Thus Henry Archer, and some others of late. All these thwart, with, and are contrary unto the grounds formerly laid down.
Others also that begin these years too soon, or expect too great a temporal kingdom, or, an absolute universal freedom to come, may see the groundlesnesse thereof from what is said.
IT would follow that we should lay down somewhat more particularly to shew wherein this good and excellent condition of the Saints here spoken of consisteth, as it is holden forth according to the preceeding grounds; by which we may see it is nouncouth nor strange thing, that is here spoken of, though (as the manner of this Book is) the expressions be strange-like; and this prejudice being once admitted, that some peculiar mysterie, and unheard off in any other place of the Scripture, is contained here, it hath occasioned the many mistakes about the meaning thereof. In sum then, we conceive this place to hold out a flourishing and good condition for some time, of the Church-militant in the dayes of the Gospel, in these six, peculiarly agreeing to that time and going together, opposit to fix things wherein the low condition of the Saints consisteth.
It consisteth in the power of Ordinances upon Professors, by bringing them out of the bondage of sin to the liberty of the sons of God, which is to reign and to be free indeed. And it would appear, that much of this good condition must certainly be in that dominion over sin, opposit to that natural slavery and death by it, under which the most part of the world lyeth, Therefore is the word blessed and holy is he that is partaker of this resurrection, ver. 6 and for this they are called Priests unto God; and opposed to the dead world, ver. 5.
It consisteth in the plurality and abundance of Professors their embracing this Gospel, many Nations setting their face toward Zion, and joyning themselves to the Lord. This, Chap. 11 is given as a special evidence of Christs reign when the Nations become His: and thus their reigning is opposed in respect of their multitude to the fewnesse of the sealed ones who were before, Chap. 7, (the two last parts being compared together) when they were shut up in the Temple, Chap. 11 ver. 1 and 2 Then neither Christ nor they seemed to reign: but when the Temple is again opened at the end of that Chapter, then beginneth their dominion; even as their former purity and light is opposed to the darknesse and errors that went before, as Judah is said to rule with God, Hos. 11 ult. in respect of Ephraims bondage in error.
It consisteth in a visible, bold, publick profession of these Saints by a Church-state, not only worshipping privately, as when the woman fled to the wildernesse, but openly as when the Prophets put off their sackcloth, and are taken up to heaven, when there are Nations together, and the Temple open, and Religion avowed and Discipline exercised, Then they reign; this is opposed to their former lurking.
It is in outward freedom, sometimes they are persecuted, and are not free to bear office in military or civil imployments under heathens, to buy and fell under the beast, Chap. 13. Now, either God giveth them favour in the eyes of Rulers, or restraineth their malice by some counterballancing thing, or turneth them to be worshippers of him, as he did Constantine: Thus they reign when they have law for them. In which respect, (Chap. 12:9) it is said, the Kingdom of our Lord is come, when heathen perfection is stopped and Religion is countenanced, and Kings become nursing fathers to the Church; all the Saints do not become Magistrates, but God maketh Magistrates Saints or friends to them who are so.
The sixth thing wherein this good condition consisteth, is the length of time it continueth, which at least is a long time, beyond any former cessation and peace they have ever had, It is a thousand years. In these we suppose the good condition here holden forth to consist, the particulars whereof will appear more in opening of the words. We would only understand it with these caveats, lest we extend it too far in our expectation beyond what the Scripture in this place giveth warrand for: and these extreams are to be guarded against. It is not therefore, 1. an absolute freedom in an height of superiority in temporal or spiritual priviledges, but in a good degree, being compared with the Churches condition at other times. It is the most free and longest time of the Churches peace with greatest light, holinesse and number of Professors; but cannot be extended so as we may warrantably think that there should be no crosses nor hypocrits nor offences amongst the people of God during that time. 2. That good condition cometh not instantly to an height, and to the chief top of it, but by degrees from lesser to greater, from a day of small things to greater: for, even as the Churches low condition under Antichrist and her prophets prophesying in sackcloth, and Antichrists dominion came not to an height at once (though all there conditions be accounted for such a definit time, to wit, from their beginning and must working, till they come to their height) so is it here, The Saints good condition, is to be reckoned from the beginning and life of their reign, though it come on by degree, to an height. 3. We would not think, during this time, but that there may be some partial interruptions of this good condition, and seeming, if not real, (in part at least) declinings from it; for, that is not understood in any condition, that it shall continue alway alike, the Church may have difficulties now, as Antichrist had opposition during the time of his reign; But it is meaned, 1. that, during that time, enemies shall never universally eclipse the face of a visible Church, as at other times, so as to make her flee to hide herself: and that in the upshot, the Saints shall ever be gainers even here, though for a time they may be straitned and wrestle, yet it shall not be now; as Chap. 13 where the beast maketh war and overcometh them, but, as it is, Chap. 17 the Lamb, with the chosen and faithfull that are with him, shall make war with the enemy and overcome in end, though they want not enemies even then, It is not then wholly uninterrupted and constant. This being the truth of the good condition holden forth here, we may see how unwarrantable it is either with some of old, or others of late, to abuse this place unto an absolute dominion; and that we may be put from the expectation of such a strange thing from this Text, (though the expressions be strange) and that, whatever be meaned by it, yet we may be lure no such uncout thing (especially temporal) is contained in it, as men dream of. We would have you considering, beside what is said before, these three.
Consider that this, whatever it be, is contemporary with some of the principal Prophesies going before; it being an explicatory vision, it must belong either to the time of the seals, trumpets or vials: for, the seals begin after Christ, and continue till Antichrist begin, (under-hand at least) to work; this is certain. 2.The trumpets follow, and continue till Antichrists begun fall; this is also certain. 3. That the vials succeed the trumpets and carry on Antichrists ruine, and the state of the Church to the end of the world, is also cleared before, Chap. 11 and Chap. 16. So that for the period of this vision, the devils finall overthrow is the same with the period of the vials; for, the sixth overturneth the beast, and the seventh vial bringeth with it the next more universal overthrow to the devil, which can be fixed at no other term, but the end of the world, when the devil is cast in the lake, where the false prophet was, which knitteth the casting down of these enemies together in an immediate successive way, as the last two full victories which Christ shall have; which confirmeth what is said. Now, this being truth, it must follow then, that these thousand years are contemporary with one of these prophesies, seing they go before the end of the world, and are at some certain time, Therefore we must understand so this kingdom and dominion of the Saints, and binding of Satan, as must be agreeable and competent to one of these prophesies, and the events foretold in them; But if we will look through all these prophesies, we will find the Church having enemies and the Saints having their difficulties: under the seals there is open persecution, under the trumpets there is Antichrists tyrannie, and under the vials (look but the fifth vial, Chap. 17) these Kings war against the Lamb: and see the sixth, Chap. 16 there are in much vigour against the Church, the beast, false prophet and dragon, sending out unclean spirits, that with many do prevail to bring them up to battel against the Lord. See also the seventh and last, the devil is not yet taken till the end, he hath a fresh loose not long before it, by Gog and Magog. Now, if so be, where will this absolute dominion of the Saints for such a time appear? This one consideration well grounded, will overturn that conceit; for, this dominion is either contemporary with these, and so not absolute; or, it is successive to these; which to say, 1. doth contradict that truth, that the vials bring the end. 2. It contradicteth this truth, that by this vision, that prophesie of the vials (especially the seventh) is explained, otherwise the seventh vial is lest without any particular event. 3. By this the world will be lengthened long, we being yet but about the beginning of the fourth vial, three vials being to come, then a thousand years after that and Gog and Magog before the end, it would seem exceedingly to lengthen these dayes, which for the Elects sake are shortened. We conclude then, it is such a good condition as must consist with some of the difficulties of the Church, mentioned in the former prophesies: for, though the Saints good condition here only be set down, yet are we to read the state of the enemies in some other place, it being ordinary in this prophesie to set down first one event, as it is by the vials told what is become of enemies, and then to set down another contemporary with it, as here, how it was with the Saints.
For removing this strange thought, we would consider he Prophets manner of prophesying good to the people of God; How do Isaiah, Jeremiah, Daniel, Ezekiel, Zechariah speak of the Jews estate after the captivity? and how do all speak of the dayes of the Gospel in generall, as the weak shall be as David, their horns shall be iron, and their hoofes brasse, and they shall thresh the Nations, they shall lie down and none shall make them afraid, and many such like? Yet it any would draw from them a temporal happinesse, or an absolute freedom, would not the event (the best commentary) confute him? Take the prophesie of Daniel, wherein often it is said the Saints shall take the kingdom, which is no temporal thing, nor this intended here, as appeareth, in that it is a Kingdom not for a thousand years but for ever. Now, it being certain that such manner of speaking and expressions, are usuall to the Prophets when they set out spiritual mercies or temporall deliverances that are but partiall, and in their events have been inferiour to what the expressions literally bear (though they be in themselves great and glorious) and this being clear all alongst this prophesie, that John followeth the expressions and manner of the Prophets in other things, Is it not then safest to expound the events prophesied of by him in such expressions, by the events prophesied of by them in the like? so that the applying of their prophesies to the events wherein they were fulfilled, may be a commentary to clear what sort of events are understood here.
Consider Johns way in this same vision: certainly some things, yea, many, are not to be applied according to the letter, but in a spiritual way to be understood, as these expressions (ver. 6) of the first Resurrection, must be necessarily meaned of rising from sin; for, it is a Resurrection opposed to the sinfull dead world, which continue dead and did not rise. 2. It is such a Resurrection, as upon which, freedom from the second death doth flow; but that is not a bodily Resurrection, but a spirituall: for, many at the last day rise bodily to contempt, Dan. 12 which sheweth that that place speaketh of the last Resurrection. And, 3. it is such as the want whereof maketh men liable to the second death, and it is not the want of the first bodily Resurrection according to the Millenaries themselves, (for then, being, as they say, none arise first but Martyrs, none should be saved but Martyrs) but the not being born again, that secludeth from heaven; and that expression concerning the priviledge which these that are raised here have, They shall be Priests to God, must either be spiritually understood, or we must, with Corinthus, bring back again the sacrifices, and ceremonial and typical worship, contrary to the whole strain and series or the Gospel. And seing the former part of that 6 ver. is necessarily figuratively and improperly to be understood, why not the latter part also, that they shall reign with Christ? We conclude then, that here there is no absolute temporal Kingdom promised, but such as we have before hinted at.
We come now to speak of the second head wherein the question lyeth, and that is concerning the parties who are partakers of this good condition, which hath also sundry branches.
It is questioned, whether our Lord Jesus shall come personally to reign with the Saints on earth? We answer negatively, there is no ground to expect our Lords presence personally and visibly to converse on earth with His people, though we will not say, but there is in this time an eminent measure of His presence by His Spirit and Power in His Ordinances, and manifestations in His dispensations more than ordinary; that is not controverted. But that personal presence we deny, on these grounds, 1. Because the Scripture is silent of it, and knitteth ever Christs personal coming again and the last judgement together, as holding that out to be his errand. If it be said here, They are said to reign with Christ, Therefore He must be on earth. Answ. It followeth not, no more nor when it is said, Gen. 5. Enoch walked with God three hundred years, or, that we suffer with Christ, Rom. 8 or converse with Him, Therefore He is on earth suffering with us or walking with us; yea, the very contrary followeth from this place, that he is not on earth: which may be cleared, 1. thus So Christ reigneth with His Saints and they with him, as they do other things with him, that is, suffer with him, and walk with him, &c. But that implieth not a personal presence, but a spiritual, Therefore so doth this. And indeed Saints reigning, being in their sense (and in a part truth) opposit to Saints suffering, must not then suffering with Christ be opposit to reigning with him? And so to reign with Christ, will imply, 1. a spiritual presence of Christ with them: 2. a common interest and account of dominion, as there is a common interest and account in their suffering. Thus to reign with Him, differenceth their good condition from the good of worldly mens conditions, even as to suffer with him differenceth the nature of their sufferings from worldly mens crosses. 2. It is clear from this, that it is not said simply they reign, but reign with him: the peculiarnesse of the dominion for these thousand years, is not on his side, but on theirs; for, He reigneth before and after; only for these thousand years, the Saints, who did not so reign formerly, are admitted to reign with him: therefore as his reign is ordinarily, so is it now: for, there is no change on his side; but ordinarily it is not personal, but by his Spirit and Ordinances, Therefore it is so now, and no otherwise.
Either this personal reign of Christ, is after the day of judgement, as the old Chiliasts thought; or, it is immediately before it, or during it, as these that would have Christ continuing, as it were, his judgement that long time, as Tyllingast and others of late. But the Text overturneth all these, 1. It is not after the day of judgement: for, Gog and Magog are before the day of judgement; yet Gog and Magog are after these thousand years, Therefore it cannot be expected after it. 2. It is not immediately before: for, 1. Gog and Magog interveens, and the dominion of the Saints is interrupted before that. 2. At the day of judgement, Christ is not on earth, but cometh in the clouds from heaven. See 1 Thess. 4 ver. 16, 17 the Lord Himself shall descend, Therefore He is not on earth; then shall we that are alive be caught up together with them in the clouds, to meet the Lord in the air; and so he is there, and we shall be for ever with him: Where both these are clear 1. That at the day of judgement, Christ is not on the earth, Therefore are the Saints caught up to meet him. 2. It is clear, that He and they return not to the earth, but they abide in heaven for ever with Him: for, their continuing with Him for ever, is expresly subjoyned as the fruit of their being caught up, and so supponeth that it is not to be on the earth.
I might further add multitudes of absurdities that this inferreth, as, 1. To what end cometh He? Is it for his peoples comfort temporal, and will he leave them then in a new strait, or continue with them, and not prevent it? 2. How converseth he on earth? either he must still be in the company of all his Saints, and so cannot be in one place, contrary to the nature of his true body, or he must be sometimes with some, and sometimes with others, and that consisteth not with this, that they all reign with him a thousand years, if to reign with Him be to have his bodily presence, some must alway want it: for it cannot be so on earth with the Saints, not yet made in their bodies spiritual, as it will be in heaven in the enjoyment of his presence. 3. By His descending, He behoved either to bring all the Saints from heaven to an earthly glory, to eat and drink again, contrary to the Scripture that saith they shall be like the Angels; or, He must leave them in heaven, and so their felicity, by wanting of his bodily presence, (in which the happinesse of heaven in a great part consisteth) is, however it be, impaired. 4. Let it be asked, what cometh of Saints for these thousand years, when He reigneth on earth? either they live all that time, which none can expect, or else they die, and then by death they are not to be with Christ, (which being with Him, maketh the Saints willing and desirous to be loosed, Philip. 1:21) but are for a time to depart from Him: And so in sum, Christs being here on earth, proveth neither for the comfort (simply at least) of Saints in heaven nor in earth: We would therefore much improve the wayes of presence we have, (to be at a higher degree in these) and contentedly suspend the injoyment of Christs personal presence till we get it where he is.
It will not remove those absurdities, to say with one, to wit, Tyllingast, 1. That this personal coming of Christ, is the same with his second coming to judgement, and that these thousand years and what followeth, is the day of judgement, as it were, continued and current. Nor, 2. to say, That the Saints continuing on earth, during such a time, doth not mar their glorious condition, more than it doth to Angels to be abroad in their imployments. To the first we say, That at Christs coming he cometh in flaming fire with all his holy Angels, the powers of heaven are shaken, faces gather palenesse, and mens hearts fail them for fear, &c. And it is certain that this insurrection of Gog and Magog against Christs Church, is after these thousand years; Now is it credible, that during the time of judgement, while Christ in such glorious majesty is sitting as Judge, that there can be heart in any creatures to essay, much lesse in any measure (as is here supposed) to effectuate such an undertaking against Christ and His Saints as this of Magog is? especially if we consider, that the same Author maketh the destruction of the beast to follow Christs personal coming, as the first act of his judgement: and to suppose such an interruption, (or mutiny against the Judge) as this, is not consistent with the nature of Christs judicial procedure.
To the second, although we say not, that it is inconsistent with the Angels glorious condition to serve their Master any-where by executing His commands; yet, is it never said, that Satan is loosed on them, and that they are encompassed, as it is said here of the Saints, who are after these thousand years strained, they, as it were, having the defenders part and the wicked as the stronger party pursuing them (therefore is their state then differenced from their good condition preceeding:) and can that consist with a glorified condition? We may presse this opinion, thus, If all the departed Saints be bodily to be raised and to reign with Christ these thousand years, Then all the dead reprobars are at the close thereof bodily raised and joyned with Gog and Magog in the pursuing of the Saints and encompassing of them: for, the wicked live so after the thousand years as they did not before, and their following condition after that time, is opposed to the former during that time, as is clear. That the wicked also after that time prevail and the Saints suffer, the opposing of the Churches estate after that time to its good condition during that time, doth also confirme: for, all on earth are then divided in these two, the holy City who are encompassed, and these who do encompasse. And seing these wicked reprobate cannot be comprehended, under the first party that suffereth, they must therefore be comprehended under the last who for the time prevaileth: and so the pressing of this bodily resurrection & reign of the Saints upon earth, will infer also a bodily resurrection and reign or the wicked reprobats, which will be a sixth monarchy, hitherto not mentioned. And therefore if this last beabsurd, and so to have no ground from this place, we must account the former to be such also.
THe second thing questioned concerning the parties reigning, is, whether they that reign thus, be such as have formerly lived and died, and after death are made to reign? Or, whether they be such as have not yet seen death? Answ. We say these that reign with Christ here are not Saints departed, but such as never yet died, living Saints, members of the militant Church. We shall first confirm the negative, to wit, that they are not dead Saints, that is, such as once lived and died, and thereafter are brought to this life again; which is three wayes expressed by several Authors, 1. not such as have been Martyred and brought again to live on earth with their bodies, as the old Millenaries conceited: For, 1. that maketh all this literally to be understood of the resurrection, which we shew to be spiritual: and if this be a spiritual resurrection, Then it is not corporall; But that it is spiritual, may be thus made out, It is a resurrection that agreeth to Saints that never died bodily, Therefore it is spiritual. The antecedent is thus proven, This resurrection agreeth to all who are then living with Christs; But the living Saints must at that time be living with Christ, or else they must be comprehended under the common reckoning with the dead world, which cannot be; or, we must say there are no Saints in the militant Church then, which is false, this being certain that the end is not yet come. 2 This cleareth it, that it maketh folks free of the second death, and only that doth it, as is said. 3 It crosseth the scope, which is to shew the state of the militant Church on earth, whereof dead Saints are not members. 4. It is such Saints as may be in their dominion encompassed and straitned by Gog and Magog; But it were hard to bring Saints from heaven to that condition. 5. How should they live on earth a spiritual life not eating nor drinking, or a natural life again in these? both which are absurd. 6. This would make a resurrection and judgement beside the one universal judgement and resurrection, against the Scripture; that, 1 Thess. 4 speaketh of all living then, and the dead that die before, to go together to meet Christ. 7. What cometh of them after the thousand years reign expiteth? it is they who did reign who are encompassed; But that cannot be said of Saints raised again: For, 1. then they would be longer on the earth than a thousand years. 2. They would be interrupted in their reign (this lasteth but a thousand years (Therefore it is not such who reign. 8. If it be of such, it must either be before or after the day of Judgement; neither of which can be, as is cleared.
Again, others say that it is Martyrs rising again a thousand years before the general resurrection, but enjoying a dominion in heaven not on earth, (as is Piscators opinion.) This cannot be: For, 1. It is against the scope, as the former. 2. This dominion is of all Saints then in being (as we shall hear) Therefore it is not peculiar to Martyrs. 3. This dominion and these who reign here, are interrupted in their dominion, which can be said of none in heaven. 4. It is shown before to be on earth. 5. It would be also more than an thousand years reign before the general resurrection, or else they must be again suspended in it, which is absurd.
Neither can it be applied to Martyrs and Saints living under Antichrist and other persecuters, who being dead are said to reign by their souls enjoying of Christ in glory (as Paræus and ordinarily Interpreters do apply it) which is a truth that these Saints do reign even after their deaths; But it cannot be applied to these who reign here, 1. because that reign is in heaven; this meaned here is on earth. 2. That reigning of Saints departed; is continual in all times; this is peculiar to these thousand years. 3. That of Saints in heaven cannot be interrupted: this may be. 4. It agreeth to Saints in their most suffering condition, even that of Gog and Magog; for even then they overcome and reign, so this is a peculiar good condition, and contradistinguished from the Churches former hard straits and is interrupted, as it is afterwards, vers. 7. by that of Gog and Magog. It must necessarily follow then, that they are living Saints on earth, and then in some more than an ordinary flourishing condition. Concerning whom we are to enquire, 1. if it be all Saints then living, or some few only? 2. What these contradistinguished one from another are? who these Martyrs, and who these others are? 3. How they continue for a thousand years to reign, if in their own persons, or in their successors?
And we say, 1. they are living Saints, who never yet did see death, not Martyrs formerly killed, but who then shall be followers of the Martyrs faith and practice, and keep themselves from pollutions, such as are (Chap. 14) called virgins, who are here meaned: For, 1. it is on earth, as is said. 2. It is of all Saints then living, thus contradistinguished from the rest of the dead world. 3. It is not the same individual persons, who live and reign all these thousand years, but they in their successors, The Church being one body, dieth never, even as the witnesses continued all the space of one thousand two hundred and sixty dayes, and died and rose again in their successors; so it is here, one generation succeedeth to another. Now, if it were Martyrs restored to life, Then, 1. it would be peculiar to them, which is here common to all. 2. Then they would live still and be in new hazard by Satans loosing, which is impossible; for, it is the same Saints that are encompassed by Gog and Magog, who formerly did reign, when Satan was bound, Therefore it is living Saints continuing in a succession for many years, They who in their life did reign, suffering after death in their successors by Gog and Magog, even as their predecessors who suffered in their life, yet after death reign in their posterity: The one expoundeth the other, and sheweth that both the reigning of Martyrs, and suffering of these Saints, must be verified in their successors: for, all who live and reign, are partakers of this resurrection; but many living Saints, who never died, must either be partakers of it, or they must be among the dead, Therefore it is a spiritual resurrection to living Saints.
Again, the Martyrs reign here would be then either alone, or with others; and none of these can be said without absurdity: Therefore it is the living who are understood. Add, they must live and reign who did not so reign before, therefore it is not they.
Beside, this reigning agreeth to such as it can be interrupted in, and be at one time and not at another; which cannot be said of Martyrs glory, which is alway alike, Therefore cannot this be applyed to Martyrs in glory, nor yet on earth in their own persons, and therefore it must be in their successors.
Fourthly, Neither can it be said (as Forbes doth) that this reign of Martyrs is in respect of their good account in the Church after their martyrdome, in which respect, some apply their receiving white garments under the fifth seal, saying; that they that were reproached before in their deaths, are afterward honoured in their memories, which they begin at Constantines time, when the publick profession of Religion became honourable. This, I say, cannot be said as intended here: for, 1. This is not peculiar to a thousand years or definit time; for, in the Church, that was alway honourable. 2.Those who reign here; are Saints on earth, and all Saints and Martyrs under Antichrists tyranny, which was not begun then, this application maketh it peculiar to some. 3. Beside, Martyrs under Antichrist after that, were as much liable to reproach as these formerly were under heathens, and therefore that cannot be applyed here. 4. Add, that these who reign here, are the same who afterward are encompassed and straitned by Gog and Magog; But that cannot be the same and good name of Saints departed, but living Saints themselves in their persons, Therefore it is not that which is intended here.
These being on the negative part then laid by, we come to the affirmative: and seing it must be living Saints, who at the time here designed shall be members of the militant Church, It is, first, questioned, whether all the Saints then living are to partake of this good condition, or some only? that is, if it be a special priviledge of Martyrs or sufferers only who shall suffer during this time? Or, if it be common to all? Answ. This good condition whatever it be, is in some degree, and in its kind, common to all the Saints, who then shall be living, not so much distributively to all and every one of every kind, as generally to Saints of every kind, as collectively making up one body, of whatever sort and degree they be, if they be Saints and Believers: even as the low condition of the Churches suffering, will not prove, that every individual Saint suffereth, but that in common the Church hath a suffering estate; so its good condition will not prove, that all have it alike to, but that generally they have a flourishing condition in common. And that it is thus to be understood, appeareth, 1. In that these who live here, &c. are contradistinguished from the dead: now, all living Saints they must either thus reign, or they must be comprehended under these who continue dead, seing all the world is distinguished in these two; But none of them can be amongst the dead, Therefore all of them must partake of this good condition. 2. It is for this end, that not only Martyrs, but such as have not received the mark of the beast, nor worshipped his image, are mentioned; and by these no other can be understood, but such as in following the Lamb have keeped themselves free (as virgins, Chap. 14) from the common snares and sins that others are taken with and given unto. Hence, (Chap. 13) these are given as the properties only of those who are written in the Lambs book of life, and so mentioned here as the properties of all the elect Saints to whom this belongeth. 3. The priviledges here mentioned, are common to all, as to reign with Christ, to be blessed and holy, freed from the second death, to be Priests to God, &c. These are common to all Saints, Therefore so is that good condition also that hath these in it. From which we may see how unwarrantable it is from this to apply any singular felicity to some few Martyrs, or others, which is common to all.
The second thing to be enquired in the positive, is, Whether these living Saints that are raised to reign, be the same individual persons that did suffer, and so now reign for a thousand years? Or, if it be to be understood of the Saints in their succession, as the Catholick Church in its continuance from the beginning unto the end. This will answer an objection, where it is said, that those who were set on the thrones, were those formerly beheaded for the testimony of Jesus. Now, those beheaded, we say, are not in their own persons raised again and set on the throne, but in their successors in the same faith and profession, the generation preceeding reigning in the generation succeeding, as the generation succeeding suffered in the generation preceeding; even as in common speech we say, The Babylonians, Romans, &c. governed the world for so many years, though the same individual persons lived not so long. Or, as it is said in Dan. 7:18 the Saints shall take the kingdom which shall never have an end, importeth nor, that in the dayes of the Gospel (of which time that speaketh) no Saints shall die, but that the Saints spiritual reign shall never be interrupted, and that there shall be a continual succession of a Church and of Saints, so here, we take not the same individuals to continue but their race, as one kind or stock (to speak so) the Church being one body, is the Babylonians, Romans, &c. are one Empire: Saints therefore here, are not personally or individually to be understood, but successively and in their general acception, as one body; so that during this time they shall have a visible profession, and there shall alway continue a visible Church-state in the world. So it is neither therefore Martyrs raised again, nor Saints living still all that time, but generally in their successors, This being the scope, to shew the estate of the Church in general and not of individual Saints. This may be confirmed, 1. from what is said, If they be the same, then Martyrs dead must live again, (this being a good condition to the Church on earth) and this is contrary to what hath been proven. 2. Then these Saints so raised again, must only be the Saints on earth at that time, for all partake of this. 3. Then these Saints must again in their own persons be encompassed by Gog and Magog; for, it is these Saints that are encompassed who did reign, vers. 9 and therefore so must they that reign be expounded to be the former sufferers, as they are accounted afterward the besieged; But that cannot be personally understood, Therefore neither the former; for, then were they not to continue only a thousand years on earth, and to live so long only, but much longer: both which have many absurdities with them, as that whoever died during that time, would be known not to be an Elect; and whoever lived that long, would be certainly known to be so; then also these who were born after the beginning of these thousand years, would not live so long in this reign as these who went before: it must therefore certainly be understood as it may in its continuance agree to all Saints, as well as in the events, which may well be in succession, so that what one wanteth in these who follow, he hath it in these who went before. And thus, generally, it setteth out the visible Church in her good condition during that time; for, it is still the same Church which reigneth. We understand it then, thus, that as it is said of the Prophets, (Chap. 11) that they died and rose again, which yet is not to be understood of the same individual persons, but of their followers and successors in that spirit and cause (as John Baptist was successor to Elias, and in that respect is called Elias;) So the slain Saints now are said to rise, when the face of a visible Church, which was long eclipsed, as if it had been buryed with these Martyrs, doth now in the same truth and cause shew itself again in new professours, as if these old Martyrs had risen again to continue that Church-face of purity & worship, for which once they suffered. And this phrase of rising again, is in this sense not unusual in the Prophets, as, 1. when they would signifie a restauration from a low condition, that is marvellous and such as men would think no lesse impossible than to raise the dead, as, Ezek. 37:11, 2. When the restauration is numerous and to make up an hopelesse sad condition by such a new comfort, as Jeremiah in his 31. Chap. ver 18 speaketh to Rachel, mourning for her children. 3. When it is in the same truth, profession and cause, as is said of the Prophets, Chap. 11:10 it may be of Professors here, the time also being one. 4. When men have the same bold spirit to testifie and suffer, as if these old Martyrs had risen to preach down Antichrist, who for a long time had had peace. Thus was John accounted and named Elias, Matth. 17 and here Martyrs, both under the heathen persecuters and under Antichrist, are named. 1. To shew the Churches freedom from both these tyrannies, that now, these who were undone by both formerly, may boldly professe that truth for which they were persecuted. 2. To shew the numerousnesse of Saints now as it all were risen. 3. To shew what time it belonged unto, to wit, that, after both. 4. To shew what parts and courage these Saints should have, and how fitted they should be both against the open persecution and secret designs of Antichrist. 5. To shew that they who now come to professe the Gospel, are of one and the same Church with these who went before, it being still one woman who travelled under heathens, that fled under Antichrist, Chap. 2 and now returneth in her seed to fit upon thrones.
The third thing to be enquired here, is, what Martyrs these are, whether these suffering under heathen persecution, or these who suffer in the time of the beasts tyranny, (which to these of this opinion, is the same time of these thousand years,) or, such as have suffered both under heathen persecuters and Antichrist, preceeding the beginning of these thousand years? We take them to be such whose sufferings are by-past, before these thousand years begin, and not such as are to suffer under it what ever they be, as appeareth, 1. they are said to be once slain, and to rise again before this reign begin, which could not be it their sufferings had not proceeded. 2. They are said to reign a thousand years, which sheweth they begin altogether to reign: and therefore their suffering must go before its beginning. 3. The time of their reign is expresly distinguished from; and made successive unto, the time of their suffering. Therefore are they not to be confounded, or their reign made to begin before their suffering. 4. This condition is marked as the outgate of a former strait and what former strait rather than this, the Saints suffering under Antichrist? therefore that suffering must go before it. 5. The suffering which immediatly followeth the thousand years, is, Gog and Magog: now, Gog and Magog belongs not to Antichrist, but goes immediatly before the last Judgement, and comes after the thousand years; Then, these who suffer here, must either be after the thousand years, which cannot be, or during that time, which confoundeth the Churches good condition and her ill; or, it must be before, and it being none of the former two, must therefore be the latter. 6. Three states of the Church are clearly holden forth here, 1. a suffering state under Antichrist. 2. A good condition during the restraint of Satan, it being ill before. 3. An ill condition after his loosing again, by Gog and Magog: therefore as that of Magog followeth the thousand years, so that of Antichrist must preceed; for, these thousand years are put in the midst, and distinguished from both. 7. This reign agreeth so to Saints and to such Saints as it did not agree to them before these thousand years, nor can do after. But if these who reign be contemporary with Antichrists dominion, Then Saints would reign so both before and after; and so would not suffer and be in a strait. 8. It (as many think) the killing or Martyrs go before this reign, so must also these killed by Antichrist, for, both are equally installed into this reign, at its entry. Beside, this opinion would confound the Churches suffering condition with this reign which is peculiar to some one time, and differenced from the former, as hath been shewed. Hence followeth; 1. that Antichrists supream universal reign, is to preceed these thousand years. 2. That then Antichrist is not to be expected a few years before the end of the world; for, no other Antichrist there is, but this beast that persecuteth, before it begin.
Lastly, It is enquired here, if reasonable or senslesse creatures shall be partakers of this good condition and change? and how far it shall extend? for, of old, many, as Lactantius and others of late, Burroughs on Hosea, lay these two principles, 1. That the earth shall abound in extraordinary fruitfulnesse, that the rocks shall drop honey, and the earth be free of storms, &c. 2. That the Saints shall chiefly and largely share of all those temporal things. But we say, 1. as there is possibly more peace now, so God may make abundance of all these things the riser in the earth, as not being wasted with troubles and perfections as formerly. 2. That God may blesse pains, so as to have extraordinary increase, (comparatively with former times) is not impossible, especially if applied to the Jews, their land may be brought back to its wonted fruitfulnesse, to be as once it hath been, though now it be interrupted. 3. That the Saints may enjoy more of these (as being lesse persecuted or plagued) than formerly, and as having more liberty for industry and publick imployments, These may be granted. But that there should be an extraordinary fruitfulnesse put in the earth, as without pains or industry to bring forth, or with pains more than at any time it did since the fall; or, that, 2. the Saints should be all rich and none poor; yea, that chiefly they should enjoy the riches of the world, these we account false and groundlesse, and without the least warrant here. And as they are without ground from this place, so are they (as would seem) directly against it and other certain grounds, as, 1. that what is promised here, is especially spiritual. 2. That this promised here, is a peculiar mercy to the Saints; but fruitfulnesse of the earth would not be peculiar to them, many wicked men being possessors of a great part of it. 3. The delivering of the creature from bondage is reserved for that day, when the son’s of God shall be manifested, which is at the last judgement, Rom. 8:21, 22, 23. If then there were a delivery before that, it needed not groan so, for that time. 4. Beside, the promises of the Gospel being spiritual especially, it would be but a diversion to our carnal humours to have such an occasion as temporal abundance to hunt after; and it is the sibnesse of our affections to creatures, that maketh many professe more delight in such a Kingdom than in that of Grace and Glory, which are uncontrovertible. Neither can any think, that the Saints are wronged by this; for certainly, spiritual things are ever preferable to carnal and temporal things.
The second thing is as groundlesse as the former, to wit; that Saints then should abound in that affluence of all these temporal riches: for, 1. Christs Promises and Convenant, under the Gospel, run not on these tearms, nor are they of that kind. 2. The Lord hath said, that the poor shall be alwayes amongst his people, and that there shall be alway objects of charity to the end of the world. 3. The crosse is spoken of to wait on Believers to the end; and certainly, poverty is no little part of their crosse and conformity with Christ, and a cause of many other crosses to them, which abundance of the things of the world usually keepeth off, as contempt, reproach, straits, &c. 4. The things of this world are accounted still a portion for these of this world, Psal. 17 that God, as it were, alloweth them a more large share of these things than He doth the others, to whom (as to young heirs) He hath reserved a better heritage. 5. It were hard to place this good condition of the Church in that which for many ages hath been the condition of the men of this world. 6. If this were promised to them, much riches, power, &c. then might they with a good conscience pray for it, and aim at it, as they may do for things necessary, to wit, health and peace, &c. yet can it hardly be thought, that Believers are warranted to pray to be rich, and to have a temporal dominion, we being commanded, (Heb. 13:5 and 1 Tim. 6) to be content, if we have food and rayment. 7. If abundance of outward things were a part of this good condition promised, Then were it generally and equally to be applied to all sorts, where of yet all, young and old, master and servant, rich and poor, (if such be supposed to continue during that time) are not, nor cannot be capable. 8. This opinion given too much way to carnal lusts to let out themselves on creatures, and therefore is so well entertained by such pallats, (as Eusebius saith of Corinthus, that being delighted in these things, he moulded a kingdom agreeable to them) But what do these taste to a spiritual man, being compared with pure Doctrine in the Church with Spirit and power amongst hearers, and with these other things wherein this Kingdom consisteth? If any ask, but what ill is in that last opinion? Answ. Beside that it is against Truth, and wrongs the Word, to father any thing on it which it will not own, and so proveth an untender medling with the holy Word, to which nothing should be added, It doth, 1. alter much the nature of Christs Kingdom and promises to his people, which are ever spiritual. 2. It doth draw affections from things heavenly and spiritual to earthly, and in stead of exercising and engaging their faith to a spiritual dependance on, and delight in God Himself, it doth rather awake their carnal humour to warm with, and to be desirous of, these supposed brave things that are expected, it being easier to engage our carnal part than our spiritual. 3. It often occasioneth want of sobriety among good people, that while they should be taken-up in thinking much of the Gospel, and blessing God for what they enjoy of it, and desiring the furtherance of its spiritual successe, they are by this brought to a lesser estimation of their present condition, still expecting and desiring these strange things. And hardly get these opinions place, but they carry a sway beyond the simple Gospel-promises and priviledges in mens estimation, as if these Saints were blessed beyond others, that are brought to heaven any other time, beside that it cloth readily engage men in an untender pursuit of earthly things, as if from these supposed promises they had right and allowance so to do.
THat which resteth now to be cleared, is the time, which is six times repeated in this first part of the Chapter, and said to be a thousand years: and this leadeth to the third thing proposed.
Concerning it, there is the lesse hazard what be concluded, if these strange events (sorunerly rejected) be eschewed: Yet, these things concernnig it, we take for truth.
The greatest question concerning the time, is in the particular application thereof to a certain beginning and close, which is questioned even amongst those that in other things agree, to wit, Whether it be wholly past, i.e. begun and ended? Or, 2. if fully to come, as not being as yet begun? Or, 3. if current, that is, begun, but not ended? In all which there is diversity. Those who make it fully past, begin at four periods, 1. some at Christs birth, and end at Pope Sylvester the second, a Magician. 2. Some at his death, and end at Benedict the third, suffocated by the devil. 3. Others, at the destruction of Jerusalem, and so end it in Gregory the seventh, or Hildebrand. 4. Most begin it at Constantines reign, making this contemporary with that of Satans being cast from heaven, Chap. 12 this is also ended, anno 1300, in Loniface the eigth, when the Wars against the Waldenses began Prideaux, de milk annis Apoc. doth thus sum those of that opinion.
These that make it fully to come, are of four opinions, 1. Some (as the old Chiliasts) make it after the day of judgement. 2. Some make it after all the vials, including the day of judgement, as Archer and Alstedius. 3. Others put it under the seventh vial, after, the beasts destruction, in an interval before the end of the world, and the arising of Gog; so doth Mede and some others. Lastly, some make it, as it were, to be a current day of judgement all that time, and to follow upon Christs coming to judgement, thus Tyllingast; the former also in their explanation, would seem not much to differ from this.
These who make it running, are of two sorts; 1. Some begin about the year 1300 when the Waldenses arose, and when (according to their accompt) the thousand years of Satans binding from Constantines time, expired; this is Brightmans opinion, who maketh these two of Satans binding and the Saints reigning to be successive; but this ground at the entry is rejected. 2. Others (only Cotterius I find alleaged for this) begin at Luthers dayes, 1517. How to decide here is difficult; yet, having laid the former grounds, there is the lesse hazard, considering well the nature of the events, which make these thousand years famous: neither is it uselesse to enquire in it, not only for clear applying of this Scripture, but for understanding all the controversie about it; for, if it shall be found, that allot it, or a part of it, is past, it will serve much to clear the nature of all, and be the best refutation of many errors about it, and will help to stay the gadding expectation of stupendio is things to come.
That we may proceed, these two generals are certain, 1. That these thousand years belong unto, and are contemporary with some of the former principal Prophesies of Seals, Trumpets and Vials, which continue the series of events from the beginning to the end. 2. Then this is certain, that the binding of Satan, here mentioned, with the kingdom following thereupon to the Saints, must relate and be subjoyned unto some one of these notable loosing, that are contained in this Prophesie, which Satan hath against the Saints, and must be contemporary with some victory they have over him after these. Now, four of these are mentioned, Lect. 1. In all which, Satans liberty preceedeth; his overthrow in part followeth, & then the Churches good condition is subjoyned. The first is his keeping the world under darknesse and Idol-worship; from this he is removed by the white horse of Christ, conquering in he Gospel, Chap. 6. 2. He is loose after that, in perfecting by the red horse, Chap. 6 and seeking by the red dragon to destroy the woman and her childs, Chap. 12 where he is overcome and casten to the earth. 3. He is loose under the first fix trunpets, by raising Antichrist; and (Chap. 13) by warring with the Saints in him; by the seventh trumpet (Chap. 11) the victory is obtained, and the everlasting Gospel preached, Chap. 14. The last is his loosing in Gog and Magog, in which he is overthrown, at, or a very little before, the end of the world. Now the question will be, to which of these overthrows we may apply these thousand years of his binding? and so whether it contemporateth with the seals, or trumpets, or vials, for to one of these or some, part of them, certainly it relateth; and so may we know whether it be past, presently current, or to come? For clearing whereof, we shall, 1. see what light this place giveth of it self to the timing of it. 2. We shall shew it is neither fully past, nor yet to come fully. 3. That it is current under the vials, beginning with them at the binding of Satan after his third loose. 4. We shall give the scope and co-herence of this Chapter on it.
And, first, here, concerning the close or expiring of these thousand years, we may gather, 1. that it is a little (how long, none can tell) before the end of the world; for, Satans loosing (ver. 7) goeth before the end, and these thousand years expire before that; therefore these thousand years are not to be expected after the day of judgement, neither at it or immediately before it. 2 It is clear, that it is the last great binding before the last interval of Satans last loosing, which preceedeth his final binding; for, after this immediately Gog is loose, and Satan is not again retrained, but finally judged. Hence we may gather, 1. That this good condition of the Saints, is the last they are to have on earth, seing nothing followeth it but Satans loosing and final judgement. 2. That when this must end, Gog and Magog succeeds; and so hardly can we say, that these thousand years are expired, Except we say, 1. Gog and Magog is come. 2. and that be applyed to such an enemy as continueth for a little season, in comparison of the good condition that the Church hath had for a long time before that. 3. If so, we must say, there is no freedom to the Church to be expected after this, such as she hath had before (for, nothing cometh after Gog and Magog) which seemeth contrary to the nature & tenour of this prophesie, especially of the vials, which encreaseth Satans binding and overthrow, and their reign, still to the last.
Again, for the beginning of these thousand years, it is clear here, 1. That it cannot begin at the entry of the Gospel, except we say there is but one interval of the Churches peace under it (contrary to experience) and so divide all the time of the Gospel in these thousand years, and the little persecution of Gog and Magog, which cannot be granted, for the former grounds. 2. The binding supposeth a loosing to go before it, and What loosing? it seemeth clear by the raising of some Martyrs for the testimony of Jesus Christ: whereby it appeareth, that the great persecution of the Church, even by Antichrist, is to interveen betwixt Christs first coming and this good condition of the Saints, it being ordinary that their suffering condition goeth first, and that their reigning condition and Satans binding cometh thereafter. Beside, 3. It is the last good condition before the end, contradistinguished from her hard condition going before.
From this second, we may proceed then and say, that it is not fully past, Not only from the former considerations, but also, 1. because that would make the Churches low condition and her good condition to be confounded (which yet are expresly distinguished) if that reign fall either contemporary with Antichrists or heathenish persecution. 2. It presupposeth the Antichristian tyranny before its beginning, which cannot be if all the thousand years shall be past already. See ver. 4. 3. That which belongeth to the Churches best condition on earth, is not yet come, to wit, 1. Antichrists ruine, 2. the fulnesse of the Gentiles, 3 the incoming of the Jews, which are certainly to be looked for; and to make this good condition (which relateth to her best condition on earth, as hath been said) to be already past, would separate it from all these excellent events, which cannot be done. See Rom. 11 ver. 12, 13 where the Jews in-coming is called the riches of the Christian world and life from the death, which, not upon the matter only, but in exprestions also, suit well with this place.
From all which then we conclude, 1. that these thousand years are not, nor cannot be contemporary with the seals or trumpets in the first two special periods of the Churches condition, she being in both these, low; therefore must it belong to the time of the vials, which followeth the other. 2. We may conclude then, that this binding of Satan or good condition of the Saints, is not that victory of the Gospel, meerly spiritual, by the white horse, Chap. 6. Nor that over Satan in Constantins dayes, Chap. 12 (both which agree either with seals or trumpets) much lesse is it that of Gog and Magog at the end yet to come: It must needs follow then, that it is the third binding of the devil by the witnesses rising, Chap. 11 the Gospels spreading after Antichrists begun ruine, Chap. 14 that is understood here, there being but four in all.
This then we take for certain, that it belongeth to the prophesie of the vials, God having shown in them the down-bringing of her enemies expresly, but leaving the Churches condition to be gathered by consquence; here expresly he sheweth the Churches good condition, contemporary with that; which may further be made out, 1. The Churches good condition must be contemporary with the lowest estate of her enemies; (for their falling and her rising, & contra, are still knit together) But the vials hold out the longest series of judgements against her enemies, and the most full, Therefore it belongeth to them; for, during the seals, she is persecuted by heathens, during the trumpets by Antichrist, in the vials the Lamb and these that were with him prevaile. Secondly, the great things belonging to the Churches good condition, as, 1. there removing or restraining open enemies. 2.The fulnesse of the Gentiles. 3. The in-calling of the Jews, belong all unto, and fall under the vials (as may be seen by the exposition of Chap. 16, 17, 18, 19 preceeding,) Ergo, this good condition, (being the Churches best estate) falleth under them also. Thirdly, This good estate of the Saints, and this binding of Satan, contemporary with it, is the last freedom and greatest that the Church hath before the last day, But that is under the vials, Ergo.
It remaineth now therefore only to enquire, if the beginning of these thousand years be to be reckoned from the beginning of the vials, or to be restricted unto the seventh after Antichrists fall, as the learned Mede doth? We say, it cannot be restricted to the last, but must take in moe, even them all. We shall first confirm the negative part, then the affirmative. 1. It is not to be restricted to the seventh vial; for, then it would make this reign to be a very short time; or, it would make the continuance of the seventh vial disproportionable exceedingly to all the rest: for, Gog and Magogs opposition certainly falleth under the seventh.
These thousand years then, according to this, would interveen betwixt the sixth and that opposition, which apparently would be no long time; or, it will fall in the other inconvenience,
We grant, that it may be under the seventh at its height (as, under the sixth trumpet, the Churches low condition was at its height) yet, not only in it, because the Churches good and ill conditions are not counted by their highest degrees, but by the kind and series of their estate good or ill. Hence, the Churches low condition is not astricted to the fifth or sixth trumpets only, but it is reckoned for one thousand two hundred & sixty dayes, (which taketh in all the trumpets) because the same strait which came to an height under the fifth or sixth seals or trumpet, is to be reckoned from the first, where it began, and from which it did still grow from one step to another till it came to its height, it being all but different degrees of one condition and not diverse conditions: for, that same Antichrist is stricken at by the first vial, though not overturned wholly (at least) till the sixth: And that Gospel, is preached and prosessed under it, which groweth still, till it come to this height in a continued victory.
If we passe the first vial, it will be hard where to six its beginning, there being still a gradual difference only amongst them, Therefore these who do passe the first vial, professe unclearnesse here, how far to bring on the sixth trumpet with the vials, and where to begin this time; and indeed if we leap over the periods set by the prophesie it self, we will not easily settle: thus, Mede, otherwise most accurate and particular in applying this prophesie, is yet put to this stand here, upon the former ground.
We have seen, that Antichrists destruction falleth under the sixth vial; then Christ and his Armies ride prosperoasly, and so doth the Jews conversion fall to be then also, as the same Author interpreteth it; And are not these events and effects of Satans binding, and the Churches reign? so, by the fifth, the whore is destroyed; and (Chap. 17 and 18) all Kings are bound up from impeding it: there the Lamb maketh war and overcometh, so do the called and faithfull that are with him, Chap. 17:18 which belongeth to the fifth vial, the effect whereof is a proof of this: And this certainly must belong to the Saints good condition, and it is opposed to that, Chap. 13 where they were overcome, and it intimateth a change on their condition. This then is the first confirmation of this, that these thousand years are to be reckoned from the beginning of the vials, thus, If these thousand years can begin neither after the vials are begun, nor yet before they do begin, Then their beginning must be together, even as almost they end together; But they cannot begin before the first, as is said, nor yet after the first, Therefore they must begin with it, seing at the beginning of these vials the Gospel began to spread, and continueth through them all to the last interruption, all of them carrying judgements of the same kind. 2. The third binding of Satan, after his liberty and tyrannie against the Church, beginneth by the vials: But this restraint here mentioned, is that third restraint, ut supra, Ergo, it is to begin then. 3. This binding of Satan, and good condition of the Church, is to follow immediately after the Churches return from the wildernesse, and the expiring of these one thousand two hundred and sixty dayes, Chap. 11, and 12 and 13 of Antichrists height: for, here the thousand years begin, when the Martyrs are raised, and when these, who were persecuted by Antichrist before, do get liberty; But the liberty that the Church hath under the vials (beginning at the first) is that which followeth upon her low condition in the wildernesse and Antichrists height, immediately, and by it the Saints get breathing and liberty to professe the Gospel again. Ergo, it is that that is meaned here. 4. The reign of the Saints, and the good condition of the Church here, certainly is contemporary with the rising of the Prophets and their taking up to a Church-state, Chap. 11 after the 1260 dayes are expired of their prophesying in sackcloth; for, if when she suffereth: they prophesie in sack cloth, and their low condition set out her low condition, why must not their good condition denote her good condition also? These cannot be separated, but when the Prophets die, in some respect the Church dieth, and when they arise and live, the Saints again must arise and live; But their ariseing and living, and being received to a publick profession and preaching again in their successours, is at the beginning of the vials, as was shewed, Chap. 11. Therefore this of the Saints rising and living, must begin then also, seing Prophets and Saints make but one Church, and the one cannot rise without the other, they not being an organized Church, but together. 5. This reign or good condition of the Saints, must necessarily be the same, and contemporary with that estate of the Church on earth after Antichrists height, set out by the seventh trumpet, Chap. 11. But the vials in their rise, progresle and close, are contemporary with that seventh trumpet, as is cleared in Chap. 11 ver. 15. Therefore they must begin together. 6. These thousand years are contemporary with that palm-bearing company that are mentioned, Chap. 7 (cleared also and acknowledged by Mede) for, they succeed the sealed company going before (who are contemporary with Antichrist under the trumpets, as was said on the words; But these also begin and go alongst with the vials; for, immediately they succeed upon Antichrists begun ruine, Therefore these thousand years must be so also. And as there were then, after the 6 Chapter, two principal prophesies to follow, one holding forth the Churches strait condition, and the other its enlargement, So was there a touch of both given by that seventh Chapter in two parts, as was there cleared. And if there be but two states following, one of the sealed one hundred fourty and four thousand, which expireth under the sixth trumpet before the vials begin, an other of the innumerable company that follow: we cannot therefore reckon five or six of the vials to that strait condition of the Church, but must take them all in under the Churches enlarged condition, which is opposed to the former: for, all the vials must either belong to the last good estate of the Church in the last part of that seventh Chapter; or, many of them must be comprehended under the first part, and be contemporary with that sealed company; But the last cannot be: for, 1. that sealed company and sealing, speaketh a height of strength in Antichrist, and an hiding of the Saints, contemporary with her being in the wildernesse, whereas the vials speak judgement against her enemies and the Churches return. 2. That sealing expireth when the Church cometh to have a publick profession, and multitudes flock in to her, at which time the vials do but begin. Therefore by this it appeareth that there is a mistake in contemporating the six first vials with the sixth trumpet, it being certain that the sixth trumpet contemporateth with this sealed number of one hundred fourty and four thousand. Now, it the vials all of them succeed that shut-up and straited condition of the Church, Then must they be contemporary with that enlargement, set out by the palm-bearing company, and so with these thousand years. It is also there observable, that the low condition of the Church under Antichrist, and her sealing is reckoned from the sixth seal before ever the seventh be opened, though Antichrist be not in the vigorous pursuit of the Saints, till the fifth trumpet: so that enlargement, which is contradistinguished from it, ibid. is to be accounted from Antichrist turn, and the removing of that strait, for which the company of one hundred fourty and four thousand were sealed, which beginneth by the first vial, though it cometh not to its height till the sixth or seventh: there is one reason for reckoning both alike from their first beginnings. Beside, to shew that these vials or any of them cannot contemporate with the sixth trumpet, the sixth trumpet and they are of diverse matters: that trumpet speaketh Antichrists tyranny against the Saints and his prevailing; the vials, Antichrists ruine and Gods judgement on him. 2. We can hardly give contrary effects to one trumpet, it is not suitable to any other of them. 3. This would make the vials (which are one principal prophetic) contemporary with another (at least in part with that) of the trumpets, whereas no more the vials can contemporate with the trumpets, than the trumpets with the seals, as is said in the preface on Chap. 6. As for that which is said, that Antichrists Kingdom is shaken, Chap. 11 before the seventh trumpet blow, Answ. It may be answered, that it appeareth that Antichrists height there, is when the witnesses are killed; for, then he insulteth, and in the exercise of his tyranny and dominion is in the highest degree: there is no more there mentioned but their rising, Antichrists fear, and a part of the great Cities falling, which is mentioned, not to contemporate these events with the sixth trumpet, but to shew what is the connexion betwixt, and the march and terme differencing the sixth from the seventh, that when the one (the sixth) endeth, then the seventh beginneth, which is then at the same hour, when the witnesses are raised up; then the second wo is past, and the third cometh quickly, there is such connexion betwixt them, as is more fully cleared, Chap. 11.
By all which it appeareth, that these thousand years, begining at the end of one thousand two hundred and sixty dayes, mentioned, Chap. 11 fall to begin about the year, 1560 and so are running, being in part past, but in their vigour to come, as the vials carry on by steps the casting down of enemies, and bring on the flourishing of the Gospel. I see no great absurdity in this, but some conveniences: for, 1. It shunneth the mistakes that are in the first opinion, which say, that all is past, wherein many, who truly think that the Scripture seemeth to hold out a better condition to come, cannot acquiesce: this is granted here; for, the vials are on the growing hand and these events are coming, which doth confirm the ground laid. 2. It avoideth that absurdity which followeth the other extream, which saith, that all is yet to begin: For, 1. this continueth the Churches condition no longer than the vials do, it being certain that the fourth is almost but begun, (if we be that length) there will be yet even by the reckoning of the vials and the events to be fulfilled under them a considerable time to the end, though not necessarily so much as would be, if after six vials these thousand years were to begin. 2. This preventeth the fear of expecting any strange and uncouth events during that time: For, 1. this giveth ground for no more but what suiteth with the vials, and what is otherwhere clear in this prophesie, and grounds formerly laid down. 2. If for some years the Churches of Christ have been under this good condition, we may then gather, that no strange thing is to be expected: we may expect a further degree of holinesse, number of professours, extent of a Church, &c. but that is not the thing which any will conceive to be dangerous: for, if the Church thrive when enemies are brought down, then the more they are brought down the more her good condition groweth, and that is necessarily inferred from the series of the vials.
There want not objections from both hands, as, 1. did not Christ and the Saints reign after His death by the Gospel? Ans. Yes, and shall do so continually; but the question is about the peculiar reign mentioned in these words. See Chap. 11:12 and 17.
Object. 2. Then the world is yet long to stand, and the Church to have a long good condition. Answ. That is not absurd (for we define not how long) but that both follow, is certainly cleared before.
Object. 3. From the other hand, The Jews are not yet come in, therefore it cannot be current. Ans. The Jews in-coming belongeth not to the Saints good condition simply, but to its height and fulnesse, which we grant: we take that in before it end, but cannot suspend the Churches good condition untill it be, because it is by the Gentile Churches flourishing condition, that they are to be provoked. Beside, Antichrists height belonged to the Churches low condition, yet is not her low condition of the 1260 dayes to be restricted in their beginning to his appearing and height, but to his preparatory working, as often it is said.
Object. 4. Men cannot think that these are the thousand years they live into. Answ. This proceedeth from mistake and prejudice concerning the events; only they believe it not, because they expect some uncouth thing all that time. 2. It cannot be strange to these who say it is past; for, they place as ill and worse times under these thousand years: Nor again, can it be any absurdity to such as are sound in the nature of this Kingdom; for, in a great part, we enjoy and have enjoyed in many places since Antichrists begun ruine, in a good measure, all these six things, in which properly this Kingdom consisteth, as, 1. purity; 2. power in saving souls; 3. discipline and visible Church-profession; 4. many Professors in respect of what was before; 5. much peace almost where there is a Church, it hath had for a time, law for its peace, and hath not been persecuted on that account so as formerly; 6. a long continuance of all these, though with other difficulties, such as are not inconsistent with this condition. There are troubles, but they take not away visibility from the Church so as before, and things of this kind are warrantably to be expected from this word, Therefore it is not absurd, to apply it to our time in its beginning.
Object. 5. But Satan is loose under the sixth vial, when he stirreth up all to war against the Saints, and Antichrist is not defeated before that. Answ. This good condition of the Saints, is not only in their peace, but in their victories; though the devil and the beast fight still, yet they losse ground, Chap. 17 vers. 14 and to fight and overcome, is not a great impediment of a good condition: and this is opposed to their former conditions, not in this that they shall not have enemies, but that they shall fight and overcome them, (I mean rightly understood) and it shall not be as it was Chap. 13:8. 2. The binding of Satan we shew was not absolute, and this sheweth only that he was not keeped from essaying something to be an occasion of Gods praise in the Church, and yet it saith that he was much restrained and weakned, this being the last essay of the beast after many defeats, which also succedeth not well with him, and is but like Pharaobs following of Israel to the red Sea, where was the Churches victory and not his.
We may then knit the scope (as in the entry, to this 20 Chapter, thus, John being now to shew the devils last overthrow, beginning where he left, Chap. 12, and 13 where he is cast down and for a time rageth and getteth up a new worship in the world by Antichrists means, when open persecution failed him, It might be questioned, what came of him then? It is answered, I saw, saith he, (after he had done much hurt to the Church) the Angel that had cast him from heaven to earth, pursue him there, and take him by his power, and restrain him from that dominion and deluding of the world by that beast Antichrist as he had done, and that as strongly for a long time, as if he had been keeped in bonds, during which time I saw that Church, which was by Antichrist persecuted and spoiled, and these Saints that durst not before be seen, brought to a pure, free and peaceable profession of that truth which was formerly born down.
We come now to go particularly through the words (which may be more easily done) according to the former grounds: they contain two notable events, but contemporary, 1. of Satans binding, 2. of the Saints reigning.
That of Satans binding, hath these circumstances in it, 1. The description of the party, that bindeth Satan, ver. 1. 2. His executing that errand and actually binding him, ver. 2, 3. 3. Some things added for clearing the end of this binding, and that for such a definit time, ver. 3.
The party is first called an Angel, which we take to be Christ, called Michael, Chap. 12. 1. Because it is He that destroyeth the work of the devil and is the stronger man, who is still contending with him for His Church. He (Chap. 12) did cast him down; He (Chap. 6) did conquer him on his white horse; He (Chap. 19) defeateth him in his lieutenant the beast, which is a part of the same event. 2. Because it is Christ who carrieth the keys of hell and death, Chap. 1:18.
Again, He is laid to come down from heaven: this is to distinguish it from that battel in heaven, Chap. 12 where ye heard the devil was cast to the earth, and, as a serpent, poisoned many there; Now, Christ by His power, followeth and putteth a restraint on him in respect of that link he had loosed after his former down-casting.
This Angel is described by two things, 1. He hath the key of the bottomlesse pit; this signified soveraignty and power: it differeth from that, Chap. 9:1, 2. For, 1. that was a star, failing down, not coming down. 2. That was one who got the keys, this hath them as his due place; that but got them for a special use. 3. That opened the pit and sent out locusts and spirits, this shutteth it; and it is like, a respect is had to that loosing in this binding, this here being the restraining of that dominion, which Satan usurped there, and so these thousand years must be reckoned from the shutting of the pit of Antichristian errors, and liberty of His Ministers through the earth, as that of the opening or the pit sheweth their beginning: and this sheweth, that as Antichrist was gaining ground before the pit was opened, so may he have some being for a long time after the begun shutting thereof.
He hath a great chain in his hand. The devil is in some chains alway, Jude ver. 6 under some restraint. This sheweth, 1. the power of the Angel. 2. His errand to link up the devil from his former liberty, as men chain mastiffs. 3. It sheweth the devils malicious nature that must be bound. And, 4. his subordination to Christs soveraignty, who effectually restraineth him.
The executing of his errand followeth, vers. 2 and 3. He laieth hold on him by his power, as one in fury and anger he grippeth him. 2. The party gripped and bound is described, just as Chap. 12. To shew, 1. that it is the same devil that was cast down to the earth that is now further bound. 2. That we may have some help to knit this story of this serpent to the foregoing story of that same party. 3. He bindeth this serpent, tieth him up, as it were, and that for a long time, even a thou, and years. 4. He caseth him in the bottomlesse pit, or abysse, which he feared, that is, put him not only from Magiltracy and open perfecution, as before, Chap. 12 but also restraineth him from such underhand dealing as he had before, and discovereth him and his working in a considerable and great degree beyond what was: and he shutteth him up and sealeth it, as Dan. 6 and Mat. 26 to shew the certainty of that restraint and the superiority of the Angel over him that He shall no more suffer Satan to go by his order and march let to him, than one shut up in prison can go forth either by violence or subtility.
Thus deceiving no more, is not to be understood simply, but with respect to such extent and successe, and is here added to signifie a new restraint put upon him, beyond what is in his casting to the earth, Chap. 12 where though he was put from open persecution, yet did he follow, and that not without successe, a new way by deceit, Chap. 13 but now is he restrained in a great measure from that also; so it is qualified as to the event. 2. It is qualified as to the time, that is, during the determinate time of his restraint of a thousand years: But after, saith he, he must be loosed a little season; this respecteth what is following concerning Gog and Magog: he was not restrained finally, but for a certain time (it would seem yet indefinite, for if it were just a thousand years, then might one precisely know the time of this event before it come, if they can reckon the beginning of the thousand years) for, saith he, when it expireth, God will give him liberty to exercise his Church (possibly she abusing this good condition, when Antichrist is away, therefore a new scourge is provided) but for a little season. Little, 1. compared with the former loosings. 2. Little, compared with this time of the Saints peace and good estate. So that when after the Church shall enjoy liberty a long time from Antichrists persecution, a new triall is to be expected to her before the end come. By which also it appeareth, that that reckoning of the thousand years cannot begin at Christs birth, or death; for, then it would not be a little time after its expiring to the end (there being yet so many of the vials with their effects to come) and although all the time of the Gospel be called a short time, yet that is not as compared with a definit time, but with eternity, whereas here it is called little comparatively with the thousand years going before.
THese words contain the second event contemporary with the former, to wit, the good condition of the Saints during that time of Satans binding. What was their estate during these thousand years? I saw, saith John, them sit on Thrones, and they lived and reigned a thousand years.
In this we are to consider, 1. the persons whose condition is set forth. 2. The condition it self, 1. generally set out, vers. 4 in the beginning and end thereof. 2. They are described by the condition of the rest of the world opposit to it, ver. 5. 3. It is set out in that wherein their happinesse and difference from others consisted, ver. 6.
Although the relative they be in the words placed before any antecedent, yet we take they that sat, or, were set, on the thrones, not to look to Judges, as it they were different from the persons afterward described (as a party complaining, or pleading, are from the Judges) but we take them for one, to wit, they sat on them, or some sat on them, That is, these that were beheaded for the witnesse of God, &c. for, their sitting on thrones, is after expounded by living and reigning.
The good condition they are made partakers of, is sundry wayes set out, 1. by the preparation made to it, I saw thrones, &c. Where three circumstances are, 1. He saw thrones, that is, whereas before, such a thing was not visible, now I saw way made for a good condition to the Church, and thrones (which are an evidence and sign of ruling and soveraignity) set for them; this is not literally to be understood, but metonymically for the thing it signifieth. 2. They sat, or were set on them, that is, these Martyrs and confessours, who formerly had scarce a seat to sit on, had now thrones, a good, free and thriving condition, unto which by God they were exalted, as the witnesles in their successours were, Chap. 11:3. Judgement was given them. Judgement is taken sometimes actively, for power and ability to Juge, Psal. 72:2 sometimes passively, for a righteous sentence past, Psal. 94 judgement shall return to righteousnesse; sometimes righteousnesse, or a good cause or innocent person and justice are separated: sometimes God maketh them meet, and justice is upon the side of a good cause or innocent person, and so it is here, that is, these that wanted justice and had none formerly to decide in their favours, now the case is altered, and they get law and mens justice for them, which formerly stood against them, (See, Chap. 13) that they might not buy not sell: Now, (as it were) their long lying appeals before God, crying for Justice, are called, and sentence passed in their favours, even when they are gone. In which contest, because these Martyrs began it, and its one decision for all; and because men thought the Martyrs had no more a hearing left them, Therefore is the sentence especially, as it were intimated and decided in their favours; out of honor and respect to them who were past, and also to these who were present, as being successours to such and accounted one with them. See Job. 27:2 and Isa. 26:18 where judgement is taken thus, and by this sitting on the throne they are declared to be so, If otherwise we take judgement, it will be the same that reigning is afterward, or qualifications sitting for reigning, such as are promised to Solomon, Psal. 72:2.
This good condition is set further out in it self, in the end of the verse, as that which followed this preparation, in three things, 1. They lived, I take it to be all one with what is said, vers. 5. To rise again: for, there this life is called the resurrection, and dead, their not rising is called they lived not again, i.e. in prosperity, Hence these phrases, Let the King live for ever: and, among heathens, non est vivere vita, sed valere. This life includeth, 1. that they enjoyed a spirituall life and had fellowship with God in Christ such as others had not. See Gal. 2:20, 21. I live, not, I, but Christ liveth in me: this is included as being opposit to the rest of the dead world. 2. To live includeth a comfortable, life even in opposition to externall discuragements, and dying daily by hazards, Paul, in that respect, saith of himself, 1 Corinth. 15 he died daily, and so it is understood, I live, if ye stand fast, I have enough, I am chearfull; this living must be here taken-in, as it is opposit to these Martyrs former dying, while yet they lived spiritually, and is opposed to the troubles following, when after the thousand years they cease to live so, which cannot be understood of spiritual or heavenly life only, which is alway the same, 3. They live taketh in not only living separately, and (to speak so) individually in some persons (which might have been in the saddest times) but in a Church-estate and a publick combined profession. So the Jews in-coming is called life from the dead, Rom. 11 and the Jews restauration, Ezek. 37 a raising up again of dry bones; and thus here, their living is opposed to the Churches fleeing formerly, wherein she had not the publick liberty of Ordinances, but was shut up in the Temple, Chap. 11 ver. 2. 2. By reigning is understood but a further degree and qualification of the life mentioned, being opposed to the same three straits, as their life is, especially to the suffering and reproached condition which the Saints and Martyrs formerly had. Now, when the Church is revived and getteth new life after such a deadly condition, it not only liveth, but reigneth, that is, enjoyeth these in a good measure of abundance and freedom in respect of what they had. That as the former is called life from the dead (Rom. 11 their present condition being compared with what it was) so this is reigning opposit to slavery, as Dan. 2 the Saints are said to have the Kingdom in respect of their freedom under the Maccabees, in comparison of their former straits under Antiochus.
The third thing is the time, a thousand years: which sheweth, that this freedom is to be of a long continuance, at least comparatively with any other time. This is, in sum, the meaning, during that time of Satans resteaint, the Church had a good free condition in respect of what she formerly had for a long time, so that there, who for their honesty were martyred universally by heathens and Antichrist, are now brought, in Gods providence, to a free profession of the Truth, and some light and shalter provided for them untill this time expire.
From which it appeareth, 1. That these reigning here, are the whole Church and professors of the Faith sincerely, and not some few only.
That Antichrist height and tyranny must go before the computation of this time, they being such who have suffered by him that are now admitted to reign, and therefore the words cannot bear to be applyed to a suffering condition of the Church outwardly, and a good condition spiritually; for, then it must let out her most difficult strait, wherein most Marty is suffered under Antichrist; but that cannot be, seeing the first thousand years do not reach that time; or, it must let out her condition after that time is past, and that immediatly after the turn.
It followeth then, that the cumputation is to begin when the Church getteh a living and being in any good condition and freedom after Antichrists height; For 1. their killing goeth before. 2. Their living followeth next. Hence are we to account them living, after the interruption of Antichrists universal kingdom, wherein none were admitted in any part of the world by Law to have life or being, but such as had his mark. See Chap. 13 and 11 which will fall under the vials and begin, with them, as is said: for, at their beginning began the Saints to have visible Church-profession allowed them, as Chap. 11 for though at that time Antichrists kingdom hath not a full end (till at least the sixth vial end) yet it cannot be said they live not, nor have a visible Church-profession till that time. So we are to term this beginning at the change of the former time, when the Church and Saints lived not so, even as after Constantine, the Church suffered much by Heathens here and there, yet still that persecution is brought no further than his time, because there in its height it was interrupted and stopped. Hence also we may gather not only the contemporating of the thousand years with the vials, but of the vials with the seventh trumpet by the same reason: for, the thousand years contemporate with the seventh trumpet (as is granted by Mede) and therefore with the vials the contemporary of the thousand years, according to the rule, Quæ conveniunt uni tertio, inter se conveniunt. As also, we may gather the succeeding of the vials to the one thousand two hundred and sixty dayes of the Churches flight immediately; for, if the Churches condition under the vials be living and visible reigning in part, then it cannot be fleeing, but supposeth her return, and so must immediatly succeed to that, as is formerly said.
It must follow from this, that Antichrists beginning must be reckoned sooner than in my do, and that that opinion of Papists three years and an half, is but a groundlesse conceit and dream, opposit to this word, which supposeth Antichrist to be much sooner in the world.
In their good condition particularly they are said to reign, not simply, but with Christ: which sheweth, 1. He and they reign on earth together, that to when he is interrupted (as it Were) as Chap. 11 so are they. 2. To shew the nature of their Kingdom, that it agreeth with His in time, when he reigneth, so doth it in the things wherein his reigning consisteth; so that in what respects Christ, as Head to his visible Church and King to them, is said visibly and eminently to reign, so are they according to their several relations, He as Head, they as Members, that is, as He reigneth in purity, and power of Ordinances, and multitude of Professors and liberty to be worshipped; so do they by partaking joyntly of all these in and with Christ. So to reign with Christ, differeth, 1. from reigning simply; 2. from Christs reigning with them, as if He took share with them; No, but He admitteth them to share with Him. 3. It differeth from Christs reigning in them, which is meerly spiritual and alway continual; This is in an outward enjoying of the Ordinances visible (is fellowship in visible) and a freedom in these, and their reign is more or lesse, according as Christs is, Therefore must necessarily consist in enjoying such things as these by which he reigneth.
There are three things in the first part of the verse to be cleared. 1. Who these rest of the dead are, who are opposed to these who lived, ver. 4. In a word, It is the successors of these heart enemies and persecuters, who had still a succession of the like in the world. They are all by nature dead that live in the world, Eph. 2. But some continue so, 1 Tim. 5. is the widow that is dead while she liveth; and (Matth. 8) let the dead bury their dead. So here, they are accounted the rest of the dead, even all who are opposed to the successors of the Martyrs, as all contradistinguished from the Martyrs who formerly were dead, but now live.
It is said they did not live, that is, enjoy the former happy condition of the Church, or did not come to that way of persecuting the Church actively as they had done before and were to do after these thousand year. In which tyrannizing over the Church, consisted the life of their predecessors the persecuters, as these, that are Saints now, died in their predecessors the Martyrs; so contra, these wicked did live and reign in their predecessors the persecuters, while the Church was martyred, but now are as dead men bound up and restrained from acting that life in a great measure (is if they were not living) and thus it seemeth to consist with their living after the thousand years are past, which is not as if they were converted, but letten loose again to their old exercise; these that were hypocrits before, vent now their enimity more; and wicked men formerly restrained, now aim to bring under again Christs Church.
From this we may expound what is said til the thousand years expire, as the tearm of their deadnesse: for, 1. it is not bodily riling again (for yet the resurrection is not come) nor spiritual rising again; for, the number of Saints is rather fewer after this resurrection and the thousand years are past, than moe, but as there is a life of grace and of the Saints, so is there a life of corruption and of the wicked and wickednesse, which may for a time be restrained. Now, after the thousand years wickednesse and wicked men live, that is, do break out in their enimity against the Church to persecute again by Gog and Magog, as if personally they were risen, and persecution (that was almost seeming to be dead) is revived. Thus, seing Satans binding hath a tearm, and the Saints reign a tearm, it is suitable also that the death of these wicked men, here understood, have a tearm also, which can be no otherwise than this. Hence these three are still observable 1. Satans loosing, the Saints dying, and the persecuters living, before the thousand years. 2 Satans binding, the Saints living and the persecuters dying, during that time (not simply, but in part;) so after the thousand years, Satan is loose again, the Church in hazard again and her good condition interrupted, and so the persecuters they get life and hearts again, which is like that healing of the wound, Chap. 13 of the head of the beast, not in the same person but in a successor with the same principales, and the giving life again to the image of the beast, vers. 13, 14 and so the Saints their living and dying, will answer well to the persecuters dying and living.
If any object, that these dead, are supposed to be dead before the thousand years, Ans. Observe for clearing it, his manner of comparison; for, the world preceeding that time, is, as it were, divided in these two, Martyrs and confessors keeping themselves free, and persecuters; both these are spoken of as dead. Again, the Church or generation succeeding, during these thousand years, are looked upon as the raising again of that former generation: now, saith he, The difference between this generation and what went before, shall be so great, that men would think that all the former Martyrs and honest Christians were brought to life again, they shall be so many; But for the persecuters that lived in their times, they shall not appear so as they formerly did during that time, in which respect they are said to be dead, and not to rise, because once they were numerous, and now it is not so: and though this cannot universally as yet be said; yet, in this and other Nations, blessed be God, If it be asked, what hath become of former sincere Christians? It may be answered, they are living again in their successors: But if it be asked, what is become of the Pope, and open persecuters that once prevailed here? It may be said, they are dead, and not arisen, but are in their graves; and by Gods blessing, may not that which in so great part is fulfilled in some Nations, he in due time extended to others? and so here, the rest of the dead, importeth no more but that they are found in a dead state during these thousand years, and that they do not again recover what they lost by it, till these thousand years were expired: and thus they are rather supposed to be living before it, and interrupted by it, which again they recover in their successors Gog and Magog, when it is finished; and this we conceive doth answer the scope.
This is called the first resurrection. It is; 1. applied to spirituall living again, Joh. 5:23. &c. and is opposed to sinfull death or death in sin, and so resurrection to glory is distinguished from it. Thus all Saints at all times, rise as they are made to believe, and this is personall, and cannot be secluded here. 2. Resurrection is taken oftentimes as of Churches and Nations, as Rom. 11 of the Jews incoming and conversion, and Ezek. 37 whenas the Church spreadeth so, as if a Nation were born in one day. Isa. 66 or, as if all the former Saints, which were lost as to men, were again, like Rachels children, restored, as it is Jer. 31 vers. 15, 16. &c. This is after an eclipse, when visibly the Church was decayed almost, and hath again multitudes brought out of that darknesse to the profession of the truth formerly obscured. And so we take it here. 1. It is called the first resurrection, in opposition to the generall death and darknesse over the Church in Antichrists time, which being as a death, this may well be called a resurrection. 2. It is called a first, as distinguished from the generall resurrection to come, when God shall raise good and bad, Dan. 12 and bring them to judgement. These both meet together here; yet, it would seem, that seing he speaketh here, of the Church together, as living after the death and darknesse she had been in, as if her former honest members were arisen; It is most agreeable to the scope, to take-in especially the out-breaking of a generall profession of truth by Saints in a visible Church-state, yet so as including the former, Therefore it is not called living simply in respect of the second death following, but living again, or rising, in respect of what is past, And the first resurrection, as being compared with that resurrection coming. Hence it is, that this first resurrection is the same here with the living formerly mentioned, and opposed to the death that the rest of men ly still in; and therefore is contemporary with, and peculiar unto; these thousand years, it being one of the expressions, which sumeth up the Saints good condition during that time. This, saith he, is the first resurrection, that is, this living &c.
In the sixth Verse, he subjoyneth two things to this, 1. the qualification in generall of these who shall be partakers of this great priviledge of the first resurrection. 2. The advantages and perogatives that follow it. Both which will confirm, that by this resurrection is understood the Churches good condition, outward and inward sincere reality of grace in all the parts of it. There advantages in generall, (which is all one with their qualifications) are two, 1. They are, or, he is, blessed: that comprehendeth all, he is a happy man who shall share of this condition and shall believe in Christ. Obj. But (may it be said) are not all happy who ever believed, why is it so said now especially? Answ. So are all that ever die in Christ, yet is their a pecculiar blessednesse that belongeth to some time, Chap. 14:13 so it is in blessednesse here now in this time. It hath to Believers more clearnesse, more light, liberty and publick profession of the Gospel, and that with fewer temptations and straits generally than at other times before and after; it is a good time to fall in, and happy is he who shall have his lot in it, as Chap. 19 blessed are they that are called to the supper of the Lamb, ut supra.
The second qualification will clear this, And holy is he: that doth hold forth in generall an abounding in holinesse during this time, when the Jews shall be provoked to jealousie, seing here this is the scope. Think not that all who shall prosesse during this time, are partakers of this resurrection; No, that is a singularly happy man and blessed, and a singularly holy man, he must be and he shall be, so qualified and fitted for it, in more holinesse than ordinary. This is not as if all Saints then on earth, were more holy than others that were before that time, or shall follow after; but that, in general, holinesse shall at that time be more rise in the Church; and therefore that reigning of all Saints must not be so understood, as if all individually should flourish in the world, but that generally their condition should be better than formerly. Or, take these words generally, to shew the effects of that resurrection, or what they are the better that partake of it (for, both may be) they are blessed singularily, and holy: which sheweth, 1. wherein their blessednesse especially consitteth, to wit, in holinesse, that is their happinesse, which is more than any outward liberty to deborde. If it be asked, what singular thing of holinesse is spoken of in that time? Answ. The degree, it is like, will be more eminent. 2. the extent more universal. And, 3. it will be much now when hypocrites abound (as alwayes they do when Religion is in request) to be holy then, hypocrisie and prosperity being greater enemies to grace than open profanity and persecution: But he that partaketh of this resurrection, he is both happy and holy together.
The advantages more particularly are exprest, and they are three in number. The first is negatively exprest, on such the second death shall have no power. This second death was spoken of, Chap. 2 and it followeth, Chap. 21. 8. In a word, it is to be casten in the lake that burneth with fire and brimstone, that is, hell. If any say, so we here make three deaths or four. 1 Spirituall. 2. Natural or temporal death, which cometh on all. 3. Eternal death. And, 4. We have spoken of a general death or deadnesse in respect of the defections of Churches. Answ. Look to every death, and put it with its own contradistinguishing member, and there will be but two, as, 1. a spiritual death of the soul in sin; and, 2. of wrath in hell. Again, a temporal death of the body common to all; and, 2. an eternal death of soul and body, that is the second here. 3. There is a general deadnesse in the Churches great eclipsing under Antichrist, and the womans fleeing, and the witnesses killing; and there is a second death fore-against that of the general passing of the sentence against all the wicked together. However, these that are partakers of this resurrection, they cannot partake of any of these. Hence it appeareth, 1. what their prerogative is; it is freedom from hell, they even then are not all-way keeped from the first death, but from the second death. 2. It sheweth it is not a bodily resurrection here (for, many such are not necessarily keeped from hell) but spiritual in faith and holinesse with fruits.
The second advantage, is, they shall be priests of God, and of Christ: that was (Chap. 5.) Priests to God, here it is of God. I conceive the scope is the same, to shew their advancement to serve and worship God, as Priests in a familiar way. Or, it may be Priests of God, excellent Priests, as trees of God, harpes of God, &c when any thing is excellent, so it is called. However, the word simply, 1. that is a great priviledge to get God worshipped and to be true worshippers, as it was to be high Priest. 2. That Believers are eminently admitted to this freedom at this time by this resurrection: for, 1. there are two sorts of sacrifices, one, proper to the Law; and another, common to the Gospel, Mal. 1 pure offerings, a contrite heart, &c. So there are two sorts of Priests, one by office, that is gone, there being now no proper material Sacrifice; and that is not meant here, this priviledge being applicable to women and children who are not capable of that office. 2. Another, improperly, in respect of free and full admission to spiritual sacrifices to him, without the intervention of any high Priest but Jesus Christ, which may be in opposition to the plurality of mediators and intercessors formerly had recourse to. If any object, that these are common priviledges to all Believers at all times, Rev. 1. ver. 6 and Chap. 5:10. Answ. So is reigning with Him. See, Chap. 5, ver. 10 where Priests and Kings are together. By which it appeareth, that these dayes bring no new thing in kind, but in degree. These shall be eminently under that time, and more frequent in the Church, and have moe to partake of them than formerly.
The third, (which is before) they shall reign with him a thousand years, so as ver. 4 and is in place of what is said, Chap. 5:10. They shall be Priests to God, and Kings; which confirmeth the answer formerly given, and must be understood as it agreeth with all Believers; for, all of them are Kings and Priests, which sheweth it to be spirituall; and if Priests here be parallel to that, Chap. 5 why not to reign also, only allowing to the Church in general a more eminent degree of this life and reign?
WE have heard the first two contemporary events to wit, Satans binding, the Saints living and the worlds lying still in death: now followeth the little loose that was foretold to be given to Satan after these thousand years expire; when for a time their case is turned, the devil is loosed, the wicked fall again to their former practice of persecution, and the Saints are straitned: yet thus it is qualified; 1. It is for a short time. 2. It is not an universal overturning and laying wast all as formerly, but encompassing, and, as it were, a besieging and putting to a pinch. 3. A glorious and immediate delivery, God raising the siege Himself.
This event is set out in these steps, 1. Satans loosing, and the time when it shall be, it is, after the thousand years expire, vers. 7. 2. There is his design and interprise to stir up Nations against the Church, that hath had long quietnesse, and now possibly have fallen secure under it, vers. 8. 3. His successe, he getteth them together in a great number, and they proceed to encompasse the holy city, ver. 9. 4. There is the event and result of this tragedy as to them, and comedy as to the people of God, the deliverance of the one, and overthrow of the other, and that in two steps, 1. temporal, vers. 9 the second, eternal, vers. 10. The Dragon is cast into the lake to be tormented for ever, There being after that no liberty given him to mar the peace of the Church of Christ, which sheweth this must be near the end.
This loosing of Satan out of prison, must be in reference to his former binding, (& contra) that as he was restrained from engaging the Nations in such open and universal hostility against the Church as had been, Now his loosing must be the giving of him some link loose, to be able to being more of that about than during the time of his restraint, as appeareth in the two verses following, 1. In that he went out to deceive, and more vigorously set about it. 2. In that he did it more successefully than formerly, yet not without a link upon him; so that his binding is not absolute before, more than his loosing is now, but comparatively. Secondly, Consider the time when he getteth this liberty, and so of all this event that is foretold. 1. It is clear after the thousand years expire, and therefore it is yet to come, much of the thousand years being to pass, for which cause we may be, yea must be, the more general in the events themselves. 2. We may say, it is not along time, but, as was said, a little space, ver. 3 comparatively to his former loosings, and the Church interveening tranquillity; so this fury of the devil will not be so long as former outbreakings, and he is soon taken by the Lord, even, as it were, after rendezvousing, when they are thinking to carrie all before them; but how long it is, cannot be determined, the Lord having keeped it in his own hand and power. 3. This certainly falleth within the seventh vial, seing it comprehendeth the Dragons overthrow, who outlived the beast, the object both here (vers. 10) and there, being he devils kingdom, and that after the beasts overthrow. The end following both, and phrases relating to both, will clear it: we take it to belong to the latter part of the seventh vial, the Churches good condition probably after the sixth expired, and the seventh begun, being at its height: even then Satan is let loose, and when he cometh to a height again, he is taken, and the vial, with hailstones from heaven, (as Chap. 16) cometh upon Gog and Magog, as Ezek. 38 and 39 and with fire also, as here. Fourthly, (Which cleareth both the former) this is not long before the day of judgement; for, it is Satans last loose, thereafter he is in the lake, not for a thousand years, but forever; which saith there is no more to do with him on earth, and the judgement also is reserved for him till the last day. Beside, it being the explication of the seventh vial, the judgement cannot be long after. And therefore, in order of matter, (as well as of words) it is subjoyned, and so to be understood. It is therefore probably the last event proceeding the day of judgement though there may be some interval after this of Gog, as there was betwixt that Gog (Ezek. 39) and Christs first coming; but long it cannot be, so much of the vial being spent before it come to this.
If it be said, This seemeth not consistent with what is said of the worlds security when Christ shall come again, if now there be such troubles. Answ. Christ speech, (Mat. 24) holdeth forth security in the prosain world as was in the old, opposit to Noah: And these two agree well to the condition of the wicked, proud, profain world: beside, trials being ordinary, and battels not so strange, it may possibly be little taken notice of by many of the Church, especially if any intervall be, or help be given to contest with these enemies, men may be more taken up with the one, than the other; yet that peace is best applied to the world, and, it may be, this event of Gog, is even unexpected to the Church.
The devils improving this liberty (for he is not long quiet afterward,) is set down, ver. 8. And it is, 1. set down generally, he shall go out, that is, with more vehement onsets and temptations, to deceive the nations, that is, to bring them against Christ and His Church, as if they might prevail over them, or as if there were some advantage to be gotten by bearing them down, or by some such thing to engage them to battel against the Saints, wherein is the greatest beguil of the world. These Nations are said to be in the four quarters of the earth, 1. for their number, 2. for the universality of this uproar and rage that shall be on all hands, and from all quarters, raised up against the Church, who shall be as a City besieged by them.
More particularly they are described whom he deceiveth, Gog and Magog. By some Gog is expounded secret, from the Hebrew G A G tectum; Magog, open, from the Hebrew word MIGAG à tecto, and so taketh-in secret and open enemies: of which I shall say nothing: Only it cannot be applyed to the Pope or Turk, these being enemies to arise after the thousand years expire; who have a conjunct interest in righting against the Church, and that upon an Ecclesiastick account, which the Turks prosesse not, their power with all most probably being before this broken, it seemeth respect is had, 1. to Magog, whole posterity is spoken of, Gen. 10:3 of whom, as Josephus, cap. 6. 7. Ant. Jud and others with him, write that the Scythæ are come, and by these are meaned barbarous nations at a distance brought upon the Church while she hath peace in her self: for, their encompassing seemeth to hold forth an external force and violence from without. 2. It relateth and alludeth especially to that Gog and Magog in Ezek. 38, 39 where, as the hurt the Jews got after their peace and return from Babylon, was by these; and as that stir was bitter, but short by Antiochus, and the last before Christs first coming: So in allusion to that, these are the Churches last enemies, setting upon her after her deliverance from mystical Babylons tyranny; So these last enemies that trouble the Churches peace, after her restoring from spiritual Babylon, before Christs second coming, are called Gog and Magog, even as there is an allusion in the names and titles, that all the enemies of the Church of the Gospel get, unto the names of the Churches enemies under the Law: for, both had three great and especial enemies, 1. of old Egypt, who oppressed the Church of the Jews in her infancy; in allusion to that, the heathen Emperour, the Churches fifth enemy (Chap. 12) is called a dragon, as Pharaoh was, Psal. 74 and Ezek. 27. See Chap. 12. 2. Their next great oppressing enemy was Babylon, that led them and kept them long time captive, answerable to this Antichrists captivity, is frequently compared to Babylons in this Book. The third enemy the Jews had after they had gotten a little peace at home, was the Lagidæ and Seleucidæ, especially under Antiochus Epiphancs. These by Ezekiel, (chap. 38, and 39) are called Gog and Magog: Answerable to this are these enemies here called so; partly, because they follow the peace and outgate the Church hath after her delivery from mystical Babylon; partly, as being of the like nature, cruel, violent, &c. yet soon restrained, so that they never come to vent and execute their malice against the Church as former enemies did; partly because they go immediatly before Christs second coming, as these did, as the last enemies before his first coming. And this we think the safest reason of these names Gog and Magog, without enquiring for any further mysterie in them. More particularly, the end of his gathering them, is let down, to battel: he mindeth it against the Church, but God turneth the battel against them: I take it not for one singular battel, but to war against, to oppresse and persecute the Church openly and avowedly.
Lastly, their number is expressed to be exceeding great, even as the sand of the sea, alluding to some places where that expression is used, Judg. 7:12, 2 Sam. 17:11. Whereby it appeareth, 1. what number of wicked are in the world, even in the Churches best time. 2. That if they were not restrained, the Church in her best estare would be little in comparison of them. 3. That they want but a loosing, and soon are stirred, as afterward followeth.
The successe followeth in two steps, vers. 9. First, he prevailed so with them that they went upon the breadth of the earth. Not only used he endeavours, but many were engaged, and almost the face of the earth was covered with them, they were so many. 2. They come so far without resistance, that they compasse the camp of the Saints about, and the beloved City. By the camp of the Saints, and the beloved City, are meaned one thing, to wit, the visible Church. It is called (Chap. 11 ver. 2) the holy City. Then here a Camp and a City, to shew it was not so to be trod on, but encompassed, the strait is not so great now as then, Chap. 11 only, before, it was in freedom, now it is beset as a besieged City round about. She is called the Camp of the Saints, 1. In allusion to Israels marching in the wildernesse, to shew that the visible Church is on her way and march like an Army. 2. In allusion to wars, wherein the weaker keeped themselves within fortified Camps, and the enemies encompassing, is as setting on them (as it were) in their fortifications, when they have all the field at their command. And this suiteth with the scope here, where the Church is brought to that strait as a little Army intrenched are, when a greater lyeth down round about them, as Isa. 1 vers. 8. They are called the beloved City, 1. In allusion to Jerusalem which was so called, the Saints being a spiritual City and Incorporation in a Church-estate to God. 2. To shew their strait also, that not only in the fields was the Camp besieged (which was a great strait) but at home their chief City, as it was in Hezekiahs time, when no other place almost but Jerusalem was free, and it besieged also.
The temporal judgement on the instruments of this trouble, is past: followeth now the eternal judgement on the head, the devil, spoken of, ver. 10 he is taken and cast into the pit: and although he ranged a while after the beast, yet both meet together now. This judgement is set out, first, by describing the party judged, It is, the devil, that deceived these Nations: whereby it appeareth, 1. that it is the devil himself, the old Serpent, that is bound here, it being he who especially deceiveth the Nations and draweth them to enmity against the Saints and Church. 2. That his deceiving (though he be principal) keepeth not off wrath from these that are deceived by him, but the judgement often first lighteth on them: 3. It sheweth, that all the great projects that the devil putteth the men of the world unto, the furthest length and successe they have, it proveth still deceit to them. 4. That the Devils restlesse deceiving of others, turneth to his own judgement in the end; and his deceiving is marked as an eminent aggravation or his guilt, that seing these who were deceived, suffered justly, much more he who did deceive them.
This judgement is set out, in shewing its nature what it was, or, where it was; he was cast into the lake of fire and brimstone, that is, hell, vers. 14 compared unto a great lake that is continually boyling with fire & brimstone for its horriblenesse and painfulness, that being one of the terriblest tortures we can imagine, it is in such a torment he is cast; a fire for torment, and a lake for abundance. Concerning which it may be asked Is not the devil casten at first to hell when he fell? Answ. From Jude, it is clear he is condemned to it: Yet, 2. it is clear from the Gospel, that the actual and final shutting him and them up (for, there are many devils) is suspended till the end come. Therefore are there words, Art Thou come to torment us before the time? Matth. 8:11. And Jude ver. 6. They are kept in chains, &c. Also in Gods justice he having a link loose to deceive the wicked world, and sometimes to exercise His own People till the end come; Now, he is actually condemned to that place and pain. Schoolmen say he hath three judgements, 1. When he was cast from heaven. 2. In Christs death. 3. At the day of judgement, when not only the prince of the world is judged by the Gospel, but punished finally.
It may be asked, where it is, (for, that there is such a place, it is clear,) If beneath in the center of the earth, if in the air, or beyond, or without the world? Answ. this needeth not much be debated, it is, and was of old prepared for the devil and his angels, and that it is down and beneath, as to the place of the glorified Saints (it is probable) seing the Scripture speaketh ever so of it; And that example of Korah, Dathan, and Abirams destruction, (Numb. 16) seemeth pregnant. It is certainly a most horrible place, fitted with darknesse and torment for the declaring of Gods justice: this being the devils dwelling, folks would be loath to dwell with him.
They ask, whether any material fire be there or not, really to burn? Answ. Certainly there is a great pain there, even the greatest, as we account of fire; yet certainly, seing it is souls especially that are tormented there, and it is such a fire as the devil is tormented with, who is a spirit, It must therefore be a fire of far other natural vehemency and penetrancy than ours is, which now we make use of, it being kindled by Gods wrath without and within for such an end, if any such material fire be, which may also more directly affect bodies.
This place, or judgement, is set out by its companions, or former indwellers, It is the lake Chap. 19 where the beast and false prophet were cast, and where now they are; the devil, whose judgement was a little suspended, is now sent after them. And this we conceive is added, 1. To shew that this part is the continuation of what remained in that, Chap. 19 of the devils last judgeing. 2. To point out a joynt partaking of the beast and the devil, the superiour agent, in judgement, even in the same judgement. 3. That this event of the devils casting in the lake, is posterior to the beasts destruction, which must be, seing the beast is there before him; which maketh some, who plead for Antichrists standing till Christs second coming, find a necessity here to make the devils judging posterior to his. Neither can the supplying of any word alter it (which some would be at, to evite this) as where the beast was to be seen, or was to be cast. For, 1. It is ordinary, even in the verses before, to omit in the original the substantive (est, is, are, or, were) but not so in other words. 2. The scope here, is to shew, that it was the fame with the beasts judgement preceeding, and therefore relateth to it, as a thing going before indeed; and not only so expressed in words, seing the events are different; and this is declared or explained by that, Chap. 16. Therefore that must be clearer than the other, and so before it in time; Especially here, seing the scope is to shew, that now the devil, as the last enemy, is put down, and shareth with those that went before.
The judgement is set out in three, 1. It is torment, horrible pain that affecteth even the devils. 2. It is without intermission, night and day: there is no nights ease, not a drop of cold water there, 3. It is eternal; it is for ever and ever, it never endeth, even after thousands of years are expired; when millions of years are by, it is but beginning. Hence appeareth, 1. the falshood of the errors of those who say, that length of time shall end wrath, and that devils and reprobates after a long time will be relieved, which was Origens opinion. 2. See hence the benefit of the first resurrection now, and aim at it to be keeped from this death. All this concerning Satans last judgement may, by anticipation, be set down now for continuation of the story of that event. It is indeed after the last judgement, when Saints shall judge Angels, 1 Cor. 6. Hell is a cruel place, even to devils: well are they that are freed from it, and never know it in experience. If it were believed, men would rather put their head in the fire than sin.
WE have hitherto had a view of the state of the visible Church to the close of its warfare so long as it shall be militant, till her great and last enemy, the devil, shall be taken and shut up in his everlasting prison, which was hinted at in the former verse. Now, unto the end, followeth a most plain description of the day of judgement, when all good and bad that ever lived, shall be raised and brought to appear before their great Judge to receive sentence every one according to their works. The state of the wicked, (because it is most shortly insisted on) is, in the first place, set down in this Chapter. Then the state of the godly and their happinesse, is more fully insisted on in the two Chapters following. So, in short, the state of the Church seemeth to be, 1. spreading under the first seal, as to the thriving of the Gospel. 2. Persecuted under the second, third, fourth and fifth seals. 3. Delivered temporally by the sixth. All this is Chap. 6. This is the first period. 2. Then beginneth Satan to work under-hand till he bring Antichrist to an height, and by the Turks overrun a great part of these that carry the name of Christians: that is under the first fix trumpets, with the prophesies contemporary with these. 3. By the seventh trumpet and first vial; judgement beginneth on Antichrist; the case turneth and is carried on during the vials and the thousand years, wherein Babylon is destroyed, to wit, Rome, by the fifth vial, the Pope fleeing from it to new help: and the Turks are destroyed by the sixth; Gog and Magog are letten loose and stirred up by the devil under the Seventh, whereby they temporally, and after some little intervall, he eternally and all the wicked are judged by the judgement of the great day: which was, as to him, hinted before (that the storie of his ruine might be together) but here more fully set down.
That this describeth the last judgement, is almost past controversie, even amongst these who apply the Chapters following to a state of the militant Church, and it is clear not only by the native context and series, which is not to be interrupted, especially where the things do so well agree: for, having spoken of the devils last judgement, which by Jude is called the judgement of the great day, it is consentaneous therefore to understand this of such a judgement whereby he is so judged. Beside, being now at the close of the seventh vial, which bringeth the end, and the expressions and judgement, both in the verse before and following, jumping with these of the seventh vial, such a judgement as closeth that vial must be understood, which can be no other but the last; But the expressions are full, and the matter and circumstances so convincing, that they leave no place of doubting, being so like Dan. 12:1 and other places, where the day of judgement is spoken of: for, at what other judgement are all the dead judged, all the reprobate sent to hell, the Elect delivered, death and hell cast in the lake, &c. which are all expressed here, to what other judgement can they agree, but to the last, whereof they are particular properties? as in the explication it will appear.
This judgement is notably described in these four, 1. In the preparation for it. 2. The parties. 3. The manner of accurate proceeding, and the sentence. 4. The execution thereof, as to the wicked here, and as to the godly, Chap. 21 and 22. Let your ears hear of, and your eyes behold, this judgement, as that before which every one of you will, before long, appear, and to frame your selves to be suitable to it, as if with John you saw this great court fenced, this judgement set, and the sentence pronounced, the like whereof never was, not shall be.
There are four things in the preparation, 1. A great white throne, and one sat on it. This maketh way for what followeth, that we may know that it is a great thing that is meaned here, it aludeth to Dan. 7. There is a throne, to signifie majesty, glory and statelinesse as well as Authority; for, when this judge cometh, He shall come in power and great glory, as in the glory of His Father, and with all the holy Angels, with the found of the Arch-angel in the clouds, &c. all sheweth that never was there such a glorious Parliament holden nor ridden, or so royal a throne set.
It is called, Secondly, white, as He was on a white horse, because of purity, and holinesse; judgement and justice are the habitation of His throne, Psal. 89 and righteousness goeth before His face: there is no wrong nor injustice there; as also for its shinning gloriousnesse, its power and majesty is infinitely pure spotlesse and incomprehensibly glorious.
It is called agreat white throne, for the same reasons: The thrones of the Kings of the earth, even Solomons golden throne, are but petty, not to be accounted footstools to this; when this is set, these will evanish: He that sitteth on this is a great King, and a great God above all gods.
The second thing in the preparation, is, that one sat on this throne, he saw him that sat on it: it was not empty, but one was on it, whom he saw; he nameth Him not, possibly, because he had no name every way sutable to Him: for His name, is (Chap. 19) such as none knoweth, but Himself; or, because it is without all controversie who this Judge is, an article of Faith to Believers; the Son of man who shall come in power and great glory from the Fathers right hand to judge both the quick and the dead, He is called (ver. 12.) God, before whom they stand; to shew that this Judge is so, and then will appear to be so, Howbeit; as man, visibly He will here proceed, and shall be seen by all, even by these who peirced Him; they shall behold Him coming in this glory. See, Mat. 25, 1 Thess. 4, Rev. 1:7.
The third thing preparatory, or going before, is, before, or from whose face, the earth and the heaven fled away, and there was found no place for them. This is the great consummation, and the universal change that shall be on all things, when the fashion of this world shall be changed, and it shall depart like a scrol, and the elements melt with servent heat: What this is, may be spoken to, Chap. 21 vers. 1. But certainly here is such a change as was not before this time, even that spoken of under the seventh vial, Chap. 16 that heaven and earth shall flee away as not to be found, that is, not so as formerly they were, there being now a change on them.
They are said to flee before his face, to shew with what facility and ease that change shall be wrought. 2. Of what glorious majesty and power this great Judge shall be, that these creatures cannot abide his pretence but do flee. 3. To shew that it is the end, because this consummation, and great change on the Creation is instantly before the Judgement, when the living Elect shall be changed in the twinkling of an eye, as 1 Cor. 15 and 1 Thess. 4 now time and place (as we make use of them) are gone.
The fourth step of this preparation, is the raising of all parties to be judged: which includeth the Resurrection in two steps, 1. that all are again brought to a bodily life, where ever their bodies were buryed or destroyed. And here we take in the change that shall befall these, who shall be living, instead of their dying. The second step is their appearing before the judgement: for, where the carcase is, there will the Eagles be gathered together. Hence it is said, that the Son will send out his Angels to gather them from the four winds, and Jesus the Judge shall have them personally presented before him: which also in part belongeth to the procedour. This is the order of the matter, though this of the resurrection be subjoyned after the procedour in judgement, ver. 13.
The second thing cleared in this judgement, is the parties, who is the Judge; and 2. who are judged. The Judge certainly is Jesus Christ, the Mediator, who hath the keys of hell and death, Chap. 1:18 and is appointed Judge of quick and dead, Act. 17:30, 31 called God, ver. 12 before whom all do appear: (for, He is personally to be understood) having these divine Attributes of power to execute, omniscience to take up, and justice to proceed: He hath divine Authority and Commission for this; He hath divine glory, and will appear to be God in our nature in that day, going about this last and solemn act of his Mediatory service and Kingdom.
The parties judged, who stand before the throne, are, 1. generally the dead, all, who ever lived, as after, ver. 12. Under which are comprehended these who then shall be alive, (as also Enoch and Elius,) 1. because their change shall be as death to them, in changing their bodies to an immortal condition. 2. Because they are few and comprehended under the greatest number; for, if the dead appear, much more these who shall be living.
More particularly, they are distributed in small and great: which takethin all forts, 1. Kings and mean ones; none shall escape. 2. Rich and poor. 3. Mighty, powerful, strong and weak. 4. Old, at the greatest age and stature, and young, who have not attained to their perfection. In a word, all that ever breathed and had life, none are exempted but all are made to appear.
If any ask, what young ones have to be judged for? Answ. They are under one of the Covenants either of Works or Grace; if of Works, then have they the breach of that Covenant to count for, they being the serpentine brood or a transgressing stock. 2. If they are Elect, they are to be judged by the Book of life.
For that question agitated, in what pitch every one appeareth, whether of a lower or taler stature, old or young, according as they died? we insist not on it. The Schoolmen decide all to be raised about the age of thirty years, that being the prime of mans strength, and about the age that Christ was at when he suffered, which will be found to be thirty three years, and some more, having entred to his publick Ministerie in the thirty; but this derogateth from the mysterie of the resurrection, 1 Cor. 15 for, though the same body be raised, ye it will be another kind of body than ever formerly it was at any age. We may say of the Elect, they shall be perfect, in what ever condition they died (all that which is imperfect being done away) their person, stature, judgement, &c. being perfected. And we think that that perfection which consisteth in conforming them to Christs glorious body, is of another kind than to respect either age, stature, or the like. We may see from this also, the absurdity of that Popish conceit, whereby the judged are distinguished in four forts by the Schoolmen, one whereof, doth judge, and is not judged, being of a degree of perfection beyond coming into judgement: here none that hath life, whether Elect or Reprobate, are secluded, but all being in these Books, all that are written in them must appear, and none there are but they are written in them: and no need there were of this Book of life, if the Elect in it were not also to be judged: It is true, Believers, none of them shall come to judgement, as judgement importeth condemnation according to the Word, Joh. 3:18 so no Elect cometh into judgement, yet for absolution they come. It is truth also, that the Saints shall then judge, even Angels, 1 Corinth. 6 and Possibly the Apostles and some others may be more eminent in that judgement, Matth. 19:28 yet that doth not exclude them from being judged themselves (they being among the dead, now standing before the throne) but includeth an assessory assent to the great Judge His sentences, and is a special prerogative put on all Believers that day, who shall be caught up on the bench with the Judge, when the reprobate, like fellons and pannelled malefactors, shall be standing at the bar, while they sit (is it were) on the steps of the fides of his throne, being caught up to Him, when others are left, 1 Thess. 4 which also may admit of degrees.
Followeth now the proceeding, when God is on his throne, and all the world standing before Him: It hath three steps, 1. generally, Books are opened for all. 2. A special Book for the Elect, The Book of life is opened. 3. Sentence is passed and pronounced upon all according at was found in these books and according to their works. In all which there is an allusion to mens proceeding: where, when men are guilty and brought to judgement, 1. there libels are red, called, by the Hebrews, books, Job 31:35. 2. The witnesses depone; or, their depositions, already on record, are made known. 3. The Law is consulted, concerning the matters that are found, what sentence is due to them, So it is here: which is not as if Jesus Christ were literally so to proceed, (for nothing escapeth Him) but to shew that the judgement shall be as accurate and particular in the triall, and just in the close, as if all were registrated and put on record: no thing shall be missed or mistaken in its circumstances, but things shall be so just in themselves and so manifested and put beyond all doubt to others, as if an exact register of them had been keeped and now published. In all which allusion is to Dan. 7, though this Book of life is not mentioned there because it is but a temporall judgement that is principally intended in that place.
Let us enquire, 1. What these books are? 2. What this is to open them, they are certainly expressed so with respect to mens Courts. And therefore we take the first to hold out, 1. That their is a book of challenges and accusations, wherein and whereby all that ever men did, is manifested and brought to their mind; so Job 31:35. This may be a record of events in the Lords omniscience, and in the memory and consciences of men wherein every thing past is made fresh to them: so is their a book of remembrance (a book containing, as it were, a diary of all their lives) Mal. 3:16. 2. There is a witnesse, a book of the creatures without, who have been abused; and from within, the consciences, according as it now seeth, it excuseth or accuseth, Rom. 2:14 and so is a law and evidence sufficient to the man. Thus the matter of fact is made out, Ye did thus and thus with such and such aggravations, the conscience cannot refuse it. 3. The book of the Law is produced, whereby actions are examined, whether conform or disconform unto it. And so Christ faith (Joh. 12) the word that he speaketh shall judge them in the great day, These are the books: for, these books in generall are in the plurall number, because they are more than one, whereas there is but one book of life: the reason is, 1. because Grace, arising and flowing from free election; hath but one way to all comprehended in it; but justice, in its dealing with others, taketh notice of their sever all actions and guilt. 2. Election considereth men without any thing in themselves or respect to the Law, and is no act of justice but of soveraign Grace. Again, justice considereth men as such, and therefore enquireth in their carriage, looketh to proofs, and compareth all with the Law, which maketh that judiciall processe to be more exactly set out by sever all books.
These books are opened, in comparison of what they werebefore, to wit, sealed, neither was it known what was in them. Now, 1. all actions and events, mercies or rods, lesse and more, are made manifest, even that which was most secret, idle words, Mat. 12 every secret thing, good or bad, Eccles. 12, last vers. 2. As nothing is forgotten, so every thing is known as it is, the spirituall meaning of the Law, and so the deserving of sin, and all the aggravations of it are better known, many truths and threatnings believed then, that were dallied-with before. The 1 is necessary, to perfect the challenge and libell; the second is necessary, to make all assent to Gods justice, and know their own deserving, which could not be if they understood not the Law. By the one, many sins will occur, whereof they never dreamed; by the other, the least sins will have huge aggravations beyond what they appeared. 3. The conscience-book will be opened, when blindnesse is taken away from the sight, and judgement and hardnesse and deadnesse from the conscience; so that these who looked but on sin before, are now affected and picked with it, and the conscience becometh restlesse and sensible: not only bearing witnesse to the truth of such things convincingly, but also with inward pangs, accusing such things now, and sentencing for them, whereas it formerly sleeped under them, as Psal. 51. They are now ever before them, yea within them, Thus all is cleared. By which we may see, 1. that nothing will be missed in that day, Gods Register is so exact. 2. That what is secret now, will be revealed then, not only to the parties own conscience (for which end every one will have their own distinct books) but even to others, because they also must know and assent to Gods justice in generall why such a one is condemned, &c. which cannot so well be without the knowledge of their guilt. Beside, this is aimed at by this day, to make Gods justice manifest; therefore is it called the revelation of Gods righteous judgement, Rom. 2. Hence it is said, that nothing is hid, which shall not be discovered, even as to others, before Men and Angels: yea, in that place (Matth. 25) the reason of the sentence resepectively is given. Neither doth the manifestation of these deeds prove derogatory to the Elects joy, not that capacity of knowledge unsefull to the Reprobate: For, 1. that manifestation glorifieth God, it being manifested as the ground upon which grace is glorified, and so wrongeth them no more than these known sins of Solomon, Saul, or Paul, &c. which are not for their infamy remembered than. 2. Their Repentance and Faith in Christ with the pardon and glory that Christ puteth on them, is also manifested; so that this is furthered by the other, and not lessened by it: and that knowledge in Reprobates tendeth more to the aggreaging of their horrour and pain when they see others (possibly alike in some things guilty) admitted to glory, and themselves shut out; when they see the causes of Gods proceeding, the more knowledge they have, they have the moe challenges and aggravations of grief, so that glad would they be to forget many things which they cannot then be rid of.
It is ordinarily thus expressed, because, 1. He hath them designed by name and surname, as in a particular record. 2. Called Book of life, because that is the end of it, why He hath written such and such in it, and not others, the effect following to them, is life: So it is often expressed by a writing or book, Exod. 32:33, Isa. 4:3 3. By this book of life, we would not understand Election strictly, as it respecteth the end only, but as it comprehended all conducing to that end, there being but one Election, or book written concerning the end, life, and all midses leading thereto, as Redemption and the executing of that Covenant, Psal. 40:7 as Repentance, Faith, &c. which book containeth Gods purpose, and the several means and steps whereby He hath made it effectual.
Again, these are compared to a book, 1. for exactnesse; there is no change or misse can be here, all is on record. 2. To shew Christs faithfulnesse in his Trust, who got the Elect to save, Joh. 6:40 and now produceth them all by name. 3. It is produced to shew the rise of the Elects Salvation, and what put the difference between them and others, and from whom all their Salvation dependeth; it is nothing in them, but in Gods Electing grace.
This book is also opened, 1. because now it is known to all who are Elect, and who not, and never till now; and therefore ought it never to be enquired into, as to others, it being never opened till then. 2. Because then Gods good reason of proceeding in this soveraign work of Election in having mercy on whom he will, (which till this time hath been and shall be a mystery) shall then satisfyingly be clear why He choosed so many and no moe, why such, and not others, this man living in such a time, and not this at another time. Here reason cannot see, Therefore faith and fear would submit and forbear searching in some of these things, seeking rather to have the priviledges and qualifications of these here inrolled, and waiting for satisfaction unto many questions at this day when we shall see him as he is.
It is another book, different from the former books, which are common to the Reprobates, this is peculiar to the Elect: that, of justice and judgement, this of soveraign grace. If any ask, why the book of life is produced here, and not Gods decree of Reprobation also? Answ. Condemnation is an act of justice, God condemneth, but according to and for their works, Therefore there is no need of that decree: For, He judgeth impenitent sinners; But absolution is an act of grace, not going on our deservings, Therefore there is need of this rule, or book, to proceed by, as distinct from our deservings. Beside, now God will have Reprobates acknowledging justice, and none shall blame him for their condemnation or Reprobation, when their own guilt and Gods decree shall be manifested together: whatever man cavil now, no weight is laid on that decree in this sentence as a cause of it, but upon their own sins. On the contrary, He shall have all the redeemed knowing, that the weight of all their salvation lieth on his grace and in his purpose, before any thing was done by them.
Now both these being cleared, (1. what men did, 2. who amongst men are appointed to life) the third thing, to wit, the sentence that is passed on these dead, followeth, They were judged, that is, received their last doom: But because it is a day of justice, and sundry sorts, both sheep and goats are judged, Therefore there is not one sentence to all, but two qualifications of the sentence are added. 1. They were judged out of those things that were written in the Books; who wanted the written Law, have the Law of nature in their hearts for a Law, Rom. 2:12 who lived under it, are judged by it; who heareth the Gospel, are judged according to it: mens receipts come in to this reckoning. In short, it is, Those written in the Book of life, are entred in possession of it according to the Word, Come, ye blessed, inherit the Kingdom prepared for you, Mat. 25. Others are charged with their guilt, and have this sentence, Depart from me, &c.
The second qualification sheweth the justice thereof more, that it is according to their works, not for their works: Works here, are (to the Elect) the rule, not the cause of proceeding: and it importeth these things, 1. generally, that there shall be justice in the sentence, or rather it shall be a just sentence, not passed on any by guesse, or contrary to their deservings, but justly shall it be past, by a vindicative justice on the reprobate wicked, and by a faithful righteous sentence of grace on the godly elect: Which is also just, 1.
because Christ hath payed for them, their debt is discharged by the cautioner. 2. Because God hath promised and engaged to pardon them in that book of redemption or life, and now He performeth and keepeth it. Hence it is said, God the righteous judge will give the Crown at this day, 2 Tim. 4:8. 2. It is suitable to folks works, he doth in that day good to these who are good, and to the froward and wicked he pronounceth evil, as it is cleared, Rom. 2:6, 7, 8, 9 when it is said, He shall give to every one according to their works: it is then thus distributed. Thus justice hath our works, nor as the ground or cause of it, but as the evidences whereby the Elect are differenced from others. 3. It is proportionable, that is to say, not only glory to those that do well, but to those that abound in well-doing, great glory: and so it is not wrath only to the soul that doth much ill, but great wrath. Therefore it is said, (Gal. 6) he that soweth sparingly shall reap sparingly: for, as a man soweth, so he shall reap, not only as to the kind, corruption from the flesh, or life from the Spirit; but even as to the degree, lesse or more according to their sowing, as in the parables of talents and pounds is clear, Matth. 25 and Luke 19. 4. It importeth a necessary connexion betwixt good works and glory; for, without holinesse none shall see the face of God. What is meaned by according, Christ holdeth it out, Mat. 25:29 in that necessary connexion, that he that bath, shall get more; but not because he hath, but in order certainly it followeth, & contra; yet it is freely given. If any retort, that according to works in the wicked, importeth merit, Therefore so also in the Godly. I say, it importeth not, of it felt, merit, to say according to works, as appeareth by the like phrases, according to your faith be it unto you; and in distributing the talents, Mat. 25:15. He gave according to their several abilities. Their abilities may imply fitnesse in them, and proportionablenesse in distributing of them: yet none can say, according (κατὰ) implyeth merit in these places; and that it can import no merit properly taken here (though there be justice in the sentence and it be just, yet our works are not the ground of it) appeareth, 1. because grace and the book of life is here mentioned as the ground of proceeding in reference to the Elect. Now, if in as strict justice their works deserved life, as the wicked deserve death, there were no need of mentioning this Book so oft: Yea, 2. If according to works, were to be taken strictly, then it were inconsistent with this Book, which maketh all to be of grace, and of a like nature with its rise, even as it is grace: here grace and works are opposed, if of grace, then not of works; yea, according to works (so understood as causal) is opposed to this purpose of God, or his election, as 2 Tim. 1:8. Who hath saved and called us with an holy calling, not according to our works, but according to his purpose and grace in Christ Jesus. Where, 1. he joyneth saving (which taketh in all) and Gods purpose together, and maketh the one grace as the other is. 2. In both he opposeth works to grace, which cannot be understood simply, but as they look to merit; otherwise both take-in works: and what reason can there be given here why this Book is so often mentioned in this judgement, but to shew that this last step of salvation is of the same nature with the first, which certainly (as to election) can be called no other than of grace. 3. Consider that when Christ speaketh more fully to this sentence, Matth. 25. He mentioneth some works, as visiting, clothing, &c. which certainly, as to the condignity of merit, can have no proportionablnesse to heaven and glory. And if any say, he so accounteth them, though they be nor worthy. Answ. 1. Then that is improperly merit, whereas the other properly deserveth hell, Therefore the expression is not alike on both sides. 2. Then it followeth, it is grace that maketh the sentence passe on them and not strict justice, as on the other. 4. Consider here, that all, small and great, are judged, infants possibly never breathing out of their mothers belly: and can any say that such cannot be written in the Lambs book of life, or that they have done any thing to deserve this last absolving sentence? It must therefore not be understood to infer merit to them.
To say by Baptism their sin is taken away. Answ. 1. That is contrary to Graces way and the nature of Gods Covenant to Believers and their seed, baptized or not; for, it condemneth all unbaptized; or, the argument will hold in them. 2. In Baptism children are passive, it is not their deed, it childrens Baptism deserve any thing, it must be here accounted on their score who performed it, not on the childrens, who must be judged according to their own works, and not to the works either of Parent or Minister; yet if it be considered, that the judgement passeth according to the Book of life, there is clear ground to lay it on grace and not on themselves or others, and the rule is one to all the Elect. 5. Consider that these works and books take-in all the Elect, many of whom have many sinfull actions and few good, and even those few are much corrupted and imperfect. Now, it must either be said, 1. that no Elect cometh here to be judged, but he hath more good (at least) to deserve heaven than evil to deserve hell (which will seem hard to be said of profane men, converted possibly an hour before death) or we must say there are different rules to proceed by, in judging the Elect, some by grace and some by works, which is contrary to the text, that maketh one rule for all: and certainly any that is well versed in these books, will see no cause to plead thus, and all others shall see it when these books shall be opened; It is the ignorance of these that maketh men so plead. So this according then importeth a suitablenesse and connexion, as is said, but no merit.
Inst. But it is deserving to the wicked, therefore to the righteous, Answ. 1. This word here may import no deserving, that being (as to the wicked elsewhere clear) but a connexion with, and suitablenesse of one of these to the other, to wit, wicked living, and impenitent dying, with damnation. This is enough to vindicate justice, that he thus proceedeth. 2. Although it do imply merit in them, yet it will not follow, that it doth so in the Elect: not only for the former reasons; but, 1: because the sins of wicked men are perfectly sins, the good actions of the Godly are not so. 2. Because with the one, God proceedeth according to the Covenant of works, punishing for want of perfect holinesse, aggravated also in some by their unbelief who heard the Gospel; but God proceedeth not by that Covenant with the Elect, but by the book of like, that hath the Covenant of grace depending on it. 3. Because any sin deserveth wrath, even the least (being a transgression of the Law) but many good works will not deserve heaven, because they are debts and cannot plead the performance of that Covenant except they be alwayes and in every thing perfect: for, life dependeth not on living well this year or two years, or for this good work or that, but on a perfect righteousnesse, which is marred by one sin (even original sin) though there be never more: for, bonum non est, nisi exomnibus, malum ab unoquoque desectu. If any ask, why works are mentioned here and not faith? Answ. 1. Faith and repentance are certainly included, not as works deserving, but as fruits of the Spirit in the Regenerate, and the want of them is sinfull in the reprobate, who heard and believed not. And certainly according to this, they who heard are more severely judged; and therefore works here, must be understood generally, as it setteth out ones condition, good or evil, according to which the judgement proceedeth especially as they believed or not. 2. Faith is not expresly mentioned, because it is implyed in Gods purpose of grace under the book of life, which taketh-in faith as a midse, that it may be of grace, Rom. 4:16. 3. Because it is not justification from sin before God that is here recorded, (that is past) but the manifestation of that before men, and it is one thing to justifie before God, and another to save one that is justified, and declare them to be so, and works contribute most directly to this. 4. Works are especially mentioned in opposition to the wicked, who are condemned for their sins and want of good works; this stoppeth their mouth and sheweth the justice of the difference even before men: yet, upon the matter (Chap. 21:8) unbelieving is reckoned to the wicked, even as murder and adultery is, and so among the works of the Elect must be comprehended their fleeing to Christ by faith, whereby merit is overturned.
Vers. 13. By clearing an objection, he openeth further what was said, which may be, many are rotten in the grave, (called here hell) are drowned in the sea, eaten with fishes, &c. (under which are comprehended all desperate-like deaths, as burning, sowing in ashes rotten heaps of dead bodies together: it may be said, how can these dead be said to be raised, and judged? It is shown, that even these same bodies by Gods power are judged with these that live in the flesh (by which, that which looketh most impossible-like is brought about) even as if willingly the sea and the grave had given up these, which from God they had only in keeping till this day.
By hell here may be understood (as ordinarily) the grave, (there being one word for both in the Originall) or these bodies (if any be) that are in hell, such as Korah, Dathan and Abiram and others. But generally this is sure, that by these places, sea, hell and death, are meaned all places where dead bodies are ordinarily buried, or extraordina ily crushed and destroyed: they shall all compear wherever they be.
They are said to give up their dead, that is, nor by any faculty in these creatures, but it is easily, speedily and simply, as if in boxes they had been keeped all distinct, and now they lay them out: which is done by Gods power, as he made the fish, only by a word, cast out Jonah on the dry land whole. It is called their dead, or the dead which was in them, to shew, 1. an account, as it were, every one maketh of their dead, as if they were answerable for them: it is so accurate, none is missed or keeped back. 2. To shew, it is the same dead that are judged, and in the same bodies that died, and were buried or perished. It is (as Job saith, Chap. 19) he and none other for him; So it is they and none other for them: the same body, (as it is the same soul) compeareth to get judgement according as they did in the flesh, it being suitable that the same body should share with the soul in its eternal condition. Here is a wonder, a thousand bodies are rotten together, possibly men feeding on others, and living on others dead bodies, yet now all are put to their own masters, none are wrong marrowed in the least pickle of dust.
It is added, and they were judged: this sheweth that this resurrection goeth before their sentencing, & that as every one arose, and none were missed, so every one is judged and none misseth a just sentence; there is one rule, as there is one judgement: for, sin taketh impenitent sinners to hell, and none but the holy (though not for their holinesse) are admitted to life. Concerning this judgement I would only add, 1. That it is not unlike, that as our Lord the Judge, shall visibly as man appear, so shall he vocally and audibly pronounce the sentence to the hearing of all (at least as to the main of the sentence, Come ye, and depart ye, &c.) This the Scripture seemeth to speak, and it is not inconsistent with the order of proceeding, and the intimating publickly of the sentence before men and Angels agreeing to that day, but very suitable to it: I say, as to the general sentence on the body of the Elect, and of the wicked respectively. And, therefore, secondly, it is not necessary to astrict this judgement to such a long time (as some do) as if every ones account and particular sentence were distinctly and successively to be handled. He saith at once to these on his right hand, and again one sentence to these on his lest, together, Matth. 25. Particulars indeed are manifested, which are the grounds of every ones sentence, but that may be done at an instant by our blessed Lord Jesus by opening the books, much more than the devil could at the twinkling of an eye (Matth. 4 and Luk. 4) shew Christ the world and the glory of it.
The execution of this dreadfull sentence followeth, in the last two verses, as it concerneth the wicked. 1.Consider the parties condemned. Then, secondly, the judgement or death they are adjudged unto. The parties sentenced, are (ver. 14) death and hell, that is, the last enemies of Christ who are to be subdued, and now generally all his enemies (as may be gathered from 1 Corinth. 15:16) they are all in hell now, none in heaven, the earth is removed, and death and the grave have no power on the Elect, Therefore there is no service for them in time, which now is gone, the wicked are in hell, and death goeth with them, as having no more to do here.
By this then, death and hell were cast in the lake, is not meant any proper judgement on death and hell or the grave; but it holdeth out, first, that now all effects of sin and of the curse, as to the godly, are removed; and now all these go together to the pit with the Reprobate, and the company of the now-glorified Elect is fully freed from them all, as chap. 22 vers. 3 which relateth to this. Secondly, That Christs victory is compleated, when death and the grave, that are amongst the last enemies, are subdued and have accesse no longer to trouble or detain any of his people, being now confined within the lake, signifying thereby both the absolute freedom of the Elect from them, and the full dominion (to say so) which they shall have over the Reprobate. 2. All who are not written in the Lambs Book of life, they are casten in this lake, all that are not elected; In a word, all the Reprobate, all that are not pardoned through Christ and by grace, not exempted from the deserving of their works, whether great or small, rich or poor, noble or ignoble, old or young, more civil or prophane, &c. The sentence is seen and may be known in the execution; They are cast into the lake, wherein the devil was cast, ver. 10. This is expounded to be the second death: that proveth this to be the general judgement when all the reprobates, put together, are sent thither. In a word, all these share with the devil and his angels in hells fire: where we may again see, 1. that the book of life, or way of grace, is that only which keepeth the Elect from this damnation: Yet, 2. that others get no wrong, for they deserved it; only God pardoned them not, which he was not obliged to do. 3. That there is a good agreeance and connection between election and holinesse, therefore they are judged according to their works: and none can say, let me live as I will, If I be elected, I will be saved; God putteth Works and this Book together as the rule, 1. To stop their mouths that perish, and to vindicate even his election in its execution from respect of persons. 2.To shew, that it is yet Grace that saveth: let not therefore these two be separated.
