Commentary on Revelation

LECTURE II.

FOlloweth now the second part of this Angels discourse whereby the sad desolation of Rome is foretold, to wit, the sad lamentation of all her friends; it shall be so great and dreadful, as to affect and astonish them all: This is the scope, which is clear, and we shall insist the less in the words.

The parties brought in lamenting, are of three sorts, most especially concerned, who are sufficient as to the scope. 1 Kings, ver. 9.10. then Merchants, ver. 11.3. Shipmen and Traders by Sea, ver. 17. All these shall join in lamenting, but for their several ends.

The Kings, that is, some of the Kings, Chap. 17. who shall not hate her with the rest, but shall continue favorers of the beast, till the battle of Armageddon, they shall lament this desolation, not acknowledging God's justice, but affected with their own particular, and otherwise blinded. By which it is clear, 1. That not all the ten horns, Chap. 17. but some of them, shall hate the whore. 2. That after Rome's destruction, many shall remain unsatisfied with it, even when the prophesy is fulfilled, which saith, that the fulfilling of prophesies maketh them not palpably to be so where there is prejudice formerly drunken-in. 3. It saith, that Rome's desolation will be sad to many Kings that are enemies to Christ, and therefore not be executed by them.

These Kings are such as have been partakers of her sin, and have been in love with her external pomp and delicate way, now they have one common lamentation with the rest, Alas, alas, that showeth affection in them, and desolation on her, that they lament for. 1. In its greatness, she is burned. 2. In its terriblnesse, they stand afar off for fear: they cannot or dare not help her, though they lament her. 3. In its greatness and unexpectednesse, that mighty city is destroyed in one hour. And seeing these Kings both partake of her fornications and give their power to the beast, It must follow, that these go together: and therefore this sin, for which Rome is ruined, is Antichrists sin, and that defection hath been derived to all the Nations from it, and by it, before its destruction, and that for a long time, which hath intoxicated or bewitched them so to affect her.

If it be asked, why Kings so much lament, and are affected? Answ. Many of them, or some of them, are still drunken with that wine of her fornications, and cannot lay by that pomp of external worship, whereby their magnificence hath opportunity to kyth, and they love a natural formal way of worship, and cannot abide the simplicity and spirituality of the Gospel. 2. They have been for a long time entertained with counterfeit respects from that Court, receiving titles and privileges from her that have sometimes been thought much of, such as to be Protector Ecclesiae to the Roman Emperor, Rex Catholicus to Spain, Rex Christianissimus to France, Defensores Ecclesiae to the Helvetians, Defensor Fidei to the Kings of England, sanctified Swords and Banners, &c. These vanities are now taken away from them. 3. All men (especially great men) love an easy and lazy form of worship, such as Popery is, to get dispensations to their oaths, unlawful incestuous Marriages (as often many Popish Kings do, Spain with his Niece, Polland with his Brothers wife for the time) Pardons, and Indulgences for money for their greatest sins. These things the Kings love well, and will be in heaven as soon as any, if money will do it, and cannot abide to want these things that give them liberty, when there is hope by some money to recover all. 4. Enimity at Christ's way and yoke, They see her going down maketh way • or the flourishing and spreading of the true Religion that they still were suppressing, and that galleth them. These reasons are from their interest. 5. Possibly also the fear of sharing in that judgment, they being jointly someway engaged with her, it may affect them, and that fear maketh them stand afar off.

The next who lament, are the Merchants, who have their Alas. ( ver. 16.) also upon these common grounds ( i.e. the ruin of an excellent outward glorious City) in a general way of pity, especially considering that she, that was just now gallant in all pomp, is suddenly brought to this desolation; yet the ground is also more peculiar, they by their loss do lose their trade and gain in merchandizing; and thus their particular sticketh to them. Therefore Merchants are in two ways in this lamentation to be understood, 1. Literally, the Merchants of those sorts of wares which Rome in its greatness and luxury made use of; and that for two ends, first, In their pomp and civil outward grandeur. These four are mentioned, 1. all things serving for decking the body gorgeously, as ver. 12. Gold, silver, precious stones, pearls, fine linen, scarlet, purple, &c. 2. All things that adorn a house, as, Sweet-wood, ivory, vessels of precious wood, brass, iron, ibid. ver. 12. 3. All manner of things for pampering the body, and the table, and for savor, as Spices, cinamon, odors, wine, sheep, oxen, wheat, &c. ver. 13. 4. All necessaries for outward pomp and equipage in peace and war, that is, Servants, horses, and chariots : In a word, whatever delicious thing was desirable. These were all much made use of at Rome, and are still by their Ecclesiastic Princes. Secondly, they are much made use of in their external service, and manner of worship, Gold and Silver in their Images and decorement of Churches, Purple to their Cardinals; fine linen about, their Relicts and Mass, Tables or Altars; Oil in many things, &c. Thus Merchants that were sure how to get these things sold at a good rate at Rome, are now disappointed of their gain; these things fell not so well, and they lament for it, as it is said concerning Tyrus, Ezek 27. but this is not all. This sort of merchandise is still of worth, Gold, silver, &c. and though Rome be destroyed they might have recourse elsewhere to their market; it must therefore be some other sort of merchandise and merchants who live especially by these wares of Rome, and whose merchandise and trade faileth, when it falleth and is so peculiar to Rome, it is clear; for, this merchandise is of souls of men, distinct from bodies (for the words, souls and bodies, in the Original, differ in the case, to show that one thing is not understood by both) that is, selling souls out of Purgatory, and sending them by it at their pleasure, and trading with their Dispensations, Indulgences, &c. And by her Merchants then must be understood their Cardinals and great Church-men, who are ( ver. 23.) called the great men of the earth (and such a greatness is a part of Rome's sin and a cause of her ruin) whose trade is now cried down at Rome's destruction, none buyeth their wares now when their vanity is discovered (as in a great part hath been since Luther's days) These wares are such as are peculiar to Rome, these make their great men rich; and therefore this decay maketh them cry out, Alar, ala • 1 This is merchandizing of false teachers, spoken of 2 Pet. 2.3. who profess themselves shepherds, but feed themselves and not the flock, Ezek. 34. This must be the merchandizing and the Merchants here understood; for, great men of the earth, are not for common wares, and this trade is pitched-on here as sinful in respect of them, as committing fornication with her was in the Kings.

Having set down the Merchants (who are the great Clergy-men) their lamentation for their temporal loss and hazard also, to wit, both lucrum cessans, and damnum emergens, (which two are the great grounds of lamentation among the men of the world,) He proceedeth ( ver. 15.) to the lamentation of the Shipmen and under-rowers of Peters Bark, (as they call it) or inferior Clergy-men and Sub-ministers of the Church of Rome, who have their standing by this trade, ver. 17. and their lamentation is much more, as having • more sensible touch of their own misery in hers, They cast dust on their heads (possibly being more blinded than others) and regrate the desolation of that City that had no equal in her pump, and hath now no equal in her ruin; yet so they lament, as it appeareth what pincheth them most, She made all that traded in ships, rich, ver. 19. not simply all, who traded in outward things, but all her dependers in Abbacies and Convents, Priests, Jesuits, and all inferior orders and officers, that were servants to this stately City in her merchandise, and providing for her venting of her wares, and carrying them through the world, and bringing back returns for the adorning of her again; all in that Se • are made rich: So the Merchants suit with the wares, the Shipmen and Sea must be suitable to both, employing a trade and traffick of Rome, sinful to her, and enriching to her servants and merchants occupied in it, These Shipmen's standing dependeth on Rome, and her ruin is theirs: for, all of that sort live by her trade, and that is the change of her Merchants: from which it is clear, that that Sea is not literally to be taken here, but so as serveth to this Antichristian trade and end of merchandizing in the forms, laws and Ecclesiastic state of that Whore and her Clergy, who are most useful in that employment and made up by it. The Orders are the ships and men that trade; The Sea is the spirituality under which notion they trade. Hence also we may see what trade enricheth Rome most (to wit, of souls ) and what holdeth on its Merchants, to wit, self interest; it giveth them such a being as they have in worldly esteem and grandeur: and what wonder it be sad to them to part with such a trade?

The third part of the Angels denounciation followeth, verse. 20. setting out the greatness and fullness of this ruin by the great ground of joy it should give, and justly give to all God's people formerly oppressed by her. The words are by an Apostrophe spoken to others than these he was speaking to in the words before. By Heavens, Apostles and Prophets may figuratively be understood the great glory God shall have out of Rome's destruction, so that it shall affect heaven and be ground to them of joy; or, rather by heaven is meaned the Church, so they come in as obeying this, Chap. 19. and they sing, And by Apostles and Prophets is understood their successors, who are to be in the Church unto the end. The reason why they should joy, is, because in this judgment God hath had respect to them, to vindicate them and to liberate them, and is to take vengeance on her for them. If it be asked, how she, to wit, Rome antichristian, was guilty of the blood of the Prophets and Apostles, verse. 20. and all Saints, verse. 24? Or, 2. How they are to rejoice at her destruction? Answ. 1. She is guilty of the Apostles blood as of the Prophets blood (though she never actually shed the blood of any of them) in these three, 1. because there is but one body, and who wrongeth any of the members on that common account, as such, he wrongeth the head and all the rest; for, they have one cause. 2. Because they who wrong one, they virtually wrong all; and their malice would reach to all, if they had them, as Matth. 23.31. ye are the children of them that killed the prophets, for ye shall slay me, and would have done so to them, if ye had had them. 3. They are accessory in serving themselves heirs to the judgments of all persecutors, who have all one lot, and who come last in, come in on the same score with the former; so is the generation that Christ lived in, guilty of all the blood was shed from Abel's time ( Matth. 23.) unto that. For answer to the second, they rejoice not carnally or selfishly; But, 1. for that they see the glory of God's justice manifested. 2. That they and especially the truth they suffered for, and the threatenings they had pronounced in his name, do appear now to be vindicated and ratified, and God owneth them, which for a long time was not believed in the world: Thus he hath judged your judgment, that is, there was still a controversy between them and Babylon, God cometh and now decideth for them, and declareth it was truth they suffered for, and not error. 3. That by this mean, way is made to the spreading of Christ's Kingdom, the snare is removed from many a poor soul. This is joyful to them, and upon this account they formerly prayed for it, and this addeth to their joy, when God now heareth them, and maketh it appear He heareth them.

The last part of the Chapter followeth, from ver. 21. by the second Angel, who by word and sign confirmeth this final and utter destruction of Rome. The sign goeth first, the word next, and the cause of it is set down in the close. The sign is a mighty Angels taking up a great stone, like a millstone, and casting it in the sea. So that as this heavy stone, which is thrown down by a mighty Angel to the bottom of the sea, cannot but suddenly fall and not arise, so sure shall this fall of Babylon or Rome's destruction be, and that with violence, and she shall no more be found. This is the Angels exposition, verse. 21. as taken from Ier. 51.63, 64. and spoken of old Babylon. He proceedeth to amplify this desolation, ver. 22, 23. out of Ier. 25.10, 11. where the sad desolation of Judah is prophesied in these (almost the same) terms. 1. There shall be no more cheerfulness and mirth there. 2. No tradsmen-useful for man's life there 3. No millstone, or provision meet for entertaining man's life there. 4. No light of a candle, or what is comfortable, but absolute darkness there. 5. No marrying or cheerful solemnity of that kind, without out which there can be no continuing city. These particulars are instanced, according to the manner of the Prophets, to set out desolation, and its continuing in the highest degree.

The causes follow, and they are three great ones, the first is, verse. 23. for thy merchants were the great men of the earth: whereby it is clear, 1. These are not common traders, but such as become by this trade to be, and are accounted, great men on the earth, though not in heaven. 2. That it must be something sinful and peculiarly sinful to Rome, which is not to be found elsewhere, it being given here as the first cause of their judgment, which could not be of ordinary merchandizing, but that in an extraordinary way she employed such men (and made it a trade honorable even for the best) in such things as were sinful, wherein even Princes thought it honorable to be employed, and these employed were thought so; for though it be borrowed from the traffick of Tyrus, Ezek. 27. yet it is to be applied spiritually, as many other things in this prophesy, not to temporal wares, but spiritual: this being John's way (as before was observed) to borrow expressions from the Prophets their setting forth of temporal evils, and to apply them to spiritual.

The second cause is her sorceries whereby many were deceived, which is to be understood spiritually also, as the former of entysing or bewitching, ( Gal. 3.1.) to idolatry and her superstitious worship, though literally sorcery, wherein Rome abounded, is not to be secluded, as neither in the former the literal trading where such was.

The third sin is persecution and bloodshed, and that of all sorts, Ministers and People; yea, she being the last persecutor and head of all the persecutions throughout other Kingdoms, whether by Inquisitions, Massacres or Wars, she is found justly guilty of all (upon the reasons given before) and it is now repaid on her, though others will not be freed of the judgment.

These are the sins, now if Rome be this Babylon, (as adversaries confess) these sins most either be the sins of heathen Rome, or of popish Rome, or of Rome under their feigned Antichrist that must procure this judgment (for, its ruin is not to be separated from its cause) but they cannot be sins of heathen Rome that procureth the ruin of that city, which is irreparable, such as is here: for, 1. the sins here procuring this judgment are such as Rome is to be actually taken in the guilt of, and many presently are acting in it; but that idolatry and persecution of old Rome is broken off long since. 2. This ruin is on an whore; and therefore such sins as belong to one making defection, which cannot be applied to heathen Rome ; for, this is whoring Rome that is here. 3. These sins are a following step of idolatry and persecution, that was to be on the earth, to wit, Antichrist after the heathenish persecution ceaseth, as was cleared, Chap. 6. for Saints are to be killed after that fifth seal, which is to be performed by the beast, Chap. 13. and 17. and here it is closed.

4. These sins for which Rome is destroyed, are the sins wherewith Babylon is formerly charged, Chap. 17. and whereof the world was guilty then, but these were not the sins of heathen Rome, but of Antichrist, neither is it very like that Rome so long time after will be punished for faults in thousands of years before; or, at least, many hundreds. It followeth then, 1. that that city Rome is by this prophesy especially holden out to be a seat of antichristian tyranny, when she is found guilty of all this blood; otherwise she would not be so singularly plagued with him and for him. 2. That Rome presently must be thus under this guiltiness, and that its present practice is the continuing of this guilt; for, we cannot consider Rome guilty thus, but as either under heathen persecutors, and this is not the guilt, for she is plagued for a present guilt, and taken in the act of whoring, for God's punishment is not on the walls of a town, where such sins once were committed; but on persons, principally, presently sinning, or continuing former guiltiness, and long forborne, and on the walls for their cause; or, it must be considered as guilty under an Antichrist to come, and to suffer the ruin by him; (if so he be to come as they say) but this cannot be said either: for, 1. they say, Rome is not to be his seat, but Jerusalem, Therefore this judgment is not due peculiarly to Rome, if that defection be not singularily acted and plotted by it. 2. They say, Rome is to be destroyed by him, or by the ten Kings before him; but that destruction would be suffering innocently, and not justly for his sins, as here. 3. This judgment of Rome is given as an evidence of God's justice, and to continue a time, as a ground of rejoicing to the Saints, and as a ground of lamentation to the Kings, who supported the beast and committed fornication with this whore: that must therefore be a longer time before the end of the world than they make it, and cannot be by Antichrist (as they say) but for him that its destroyed; for, that would be no rejoicing to the Saints, but mourning to them and joy to him and his. Seeing then it is not Rome, one of these ways considered, it must be Rome popish: for another state of it, is not alleged by them; yea, it is this Rome, and this destruction upon such causes yet to come: for, it is to be done by Kings that in John's time had not dominion, but were to receive it, and after to give it for a time to the beast, and were to commit whoredom with this whore, and then after that to hate her and destroy her. Again, it appeareth here also, that many will stick in their doting, to lament Rome, even after its ruin, which certainly could not be, if they understood this Prophesy. It is no marvel then it be dark to many as yet, who stick so to that Antichrist then as if he were not Antichrist; So, it is like, many will defend this Babylon at its ruin, as if it were not the Babylon spoken of here. The Jews still reject clear Prophesies of Christ and of their destruction for rejecting Him. Prophesies then after their fulfilling are clear to such whose eyes God openeth only, and are not discerned by all, as Papists speak. 3. Hence also we may gather, it is but foolish pity that is shown on Rome's greatness in herself or pendicles, such as Abbacies, Monasteries, &c. God's justice should be acknowledged on them, and none should thus lament over them. 4. It must follow then, that the way of worship now at Rome, must be fornication and sorcery; their executions, persecutions, their selling of Pardons, &c. the merchandizing condemned here.

LECTURE 1.

LECTURE II.

THis eighth verse doth more fully clear, and the ninth more fully confirm what went immediately before concerning the Lambs marriage, and the making ready of His Wife. There are two things cleared in the 8. verse. 1. What it is to be ready. It is to be clothed in fine linen, clean and white, which is the righteousness of Saints. 2. How she is made ready, thus, to her it was granted, i. • . freely given that she should be clothed. The two things, which are confirmed, are, 1. That it is certain, there is such a thing coming as the marriage of the Lamb spoken of. 2. That it shall be the great happiness of any that shall be called unto it: Both which are confirmed, 1. by • special command to write them, as things that should certainly come to pass. 2. In that they were not the sayings of Men nor Angels, but the true sayings of God, who is Truth itself, verse. 9. Both these, to wit, the explication and confirmation, may be considered more generally, as they yield general doctrines, or, more specially and prophetically, as they relate to the present scope.

The 8. verse. hath three things in it, 1. Who is this made ready. 2. What this readiness is. 3. How she cometh by it.

The party made ready is her, that is, the wife formerly mentioned, verse. 7. to wit, the Jews : for, the Gentile Church is before this adorned, Chap. 12.1. &c. The word is 〈 in non-Latin alphabet 〉 , that signifieth, 1. one espoused only, as Mary was to Joseph, before they came together, Matth. 1. this in the Latin is called sponsa. Or, 2. it is taken for one brought to her Husband, and joined to him, this the Latins call uxor. It is here taken especially in the first sense, so that the Jews, that stood before their actual calling in a special Covenant-relation with Christ, (which is not yet fully obliterated and dissolved, as concerning the Covenant made with the Fathers, Rom. 11.26.) are now made ready. 2. This readiness is now set out in two expressions, 1. figuratively, she is clothed in fine • linen, clean and white. 2. More plainly, it is the righteousness or justification of the Saints. Both may be two ways understood. 1. Of Christ's imputed righteousness, whom we are said to put on, Rom. 13. ult. and Gal. 3. when by faith we are united to Him and made partakers of His righteousness for the hiding of our nakedness, as in His counsel to Laodicea, Chap. 3. 2. It may be understood of inherent righteousness, which also in some respect we are said to put on, Col. 3.12. In the first sense, it is called clean and white simply, for so Christ's righteousness is without spot. In the second sense, it is so comparatively; or, it is cleanness and whiteness not absolute, but in respect of what they were, and in respect of the holiness of other times; This shall now be more. 2. The righteousness or justification of the Saints is also two ways understood, 1. for a righteousness before men, evidencing their justification before God; so it is said, ( I am. 2.) that Abraham was justified by his works. 2. For that which indeed just fieth and is the cause of our justification before God; and so ( Rom. 4.) Abraham was not justified by works, not only excluding all the works of the ceremonial Law (for it was then not given) but even of the moral Law. But he was justified by faith in Jesus Christ, which was imputed to him for righteousness; the former, is the same with inherent righteousness, the latter is called imputed. Now, though we take in both here, as they are always conjoined and go together (and holiness serveth in a special way to make ready and meet for enjoying Christ in Glory, when these garments shall be fully white) yet we understand here Christ's imputed righteousness, or, the righteousness of faith especially, as that which maketh the Lambs wife ready, and that for these reasons, 1. This clothing is that which is the righteousness of all Saints, and that before God; but that of faith, was Abraham's before the Law, Rom. 4. David's under the Law, Psal. 32. with Rom. 4. and Paul's under the Gospel, Philip. 3.9. therefore so here. 2. Christ's righteousness is only spotless and clean, ours is unclean, the best being filthy. 3. This readiness is that upon which the marriage with Christ standeth, and serveth to close with Him in that Covenant; but that is in the offer, he that believeth s •• ll be saved: and it is the want of that, that casteth and marreth the making of the marriage; for, holiness inherent preceedeth not our union with Christ, which is our marriage, but followeth our consent (when the bargain is closed) as duties of a person married. 4. It agreeth best with the scope in reference to the in-coming of the Jews, they are made ready and brought in by the contrary of that for which they were cast off; but that ( Rom. 11.) was unbelief, stumbling at the stumbling stone, in going about to establish their own righteousness, and not submitting to His, Rom. 9. and 10. verse. 3. Therefore now, that which maketh them ready, must be faith and submission to Christ's righteousness. 5. This agreeth best with, and is clear from, the expressions setting forth the manner how she is made ready, and that in two expressions, she is clothed with it : that speaketh to the resemblance of putting on something from without, in which this readiness and decoring consisteth, and not of what is within, as Rev. 3. which pointeth at imputing of righteousness. 2. That it was granted to her, to show it was not of herself, it was given and freely given and gifted to her: which saith, it is not inherent holiness; for, that someway inferreth debt, and is opposed to grace, Rom. 4.9. and 11. Eph. 2. but it is of grace, which is the same with faith, that it might be free, Rom. 4.16. Eph. 2. and that to all the seed: by which it appeareth how we are to reconcile verse. 7. with this.

Thus if we look to the scope, as it is prophetical, this Verse saith, 1. that these Jews, on whom blindness and hardness hath lain long, shall in the end in due time be brought in to believe on Jesus Christ, and to submit to that righteousness which is common to all Saints, Gentiles as well as Jews, and to take that one way of salvation with the Gentiles, which they have so long rejected; God shall freely re-ingraft them again in His Church by that same faith which they despised. 2. That they at their in-coming into the Church of God at that time, shall be more eminently shining in holiness than formerly, when the Gentiles shall provoke the Jews ; and there shall be a holy emulation amongst them, more fully to adorn the profession of the Gospel, then shall the number of believers be increased, and their qualifications of holiness at a higher pitch, This flourishing estate is promised whatever be of external peace.

The confirmation followeth, verse. 9. where consider, 1. who confirmeth. 2. What he confirmeth. 3. How. First, The person confirming, is not God or Jesus Christ (for, it had not been a fault, verse. 10. to have worshipped hmi) but is an Angel : it is like, that Angel, who, ( Chap. 17.) came to show John the judgment of the whore, and whom, it is like, God made use of, to show John the things to come, Chap. 1.1. That which he confirmeth in an extraordinary way by a special commission to write, that the thing may be the more observed, is set down in these words, Blessed are they who are called unto the marriage supper of the Lamb. The Lamb, is our Lord Jesus, often called so. His marriage here, is that verse. 7. especially of the Jews in-calling to faith in him. It signifieth, 1. that betwixt Christ and believers there is a mutual tie, consent and obligation of each to other. 2. That it is real. 3. A near tie. 4. Kindly and loving. 5. Indissolvable. 6. For believers advantage, to share of what He hath. It showeth, in a word, a kindly and loving relation between Christ and them beyond what is betwixt Him and others. It is called a marriage supper, not mainly from that custom, as if then suppers had been most rise feasting times at Marriages, what ever truth be in it: for ( Mat. 22.3.) it is called a dinner that the guests are invited unto: but this seemeth to be the cause, that Matth. 22. looketh to the Jews first calling at the preaching of the Gospel which they rejected: and it is called a dinner, they being more timely invited to it with the first. This again looketh to their calling, which shall be made effectual when the day draweth near to an end at their restoring; therefore it is called the marriage supper, as more immediately preceeding the solemnizing fully of the Bridegrooms Marriage, when the Queen shall be brought to His Palace, and the first-born shall be gathered together.

By Called here, are understood, 1. those who are effectually so; for, they are blessed and glorified, Rom. 8.30. Yea, 2. called even outwardly: Now, they of the Jews that shall be called to the Supper, are more happy than those who were called at the first to the Dinner; for, God shall make them generally more obedient, and the iron sinew shall be taken out of their neck, and the veil from off their eyes, and they shall generally yield to this Call and flow like doves to their windows to this Gospel; therefore are they blessed and happy. Thus these who are called by this happiness, are not only opposed to these who are not called at all, or only to such who are called and not chosen, Matth. 20. But this second Call of the Jews is opposed, thus, to the first, Mat. 22. which is, in a word, that the Jews after their re-ingrafting shall be generally more blessed, by being made to yield to the call of the Gospel, than those who did live under the first offer thereof. So, the things prophetically confirmed are two, 1. That there is a second calling of the Jews, or feast of Christ's Marriage to come, beside what was at first at the Dinner, a new offer to be made to the Jews before the end of the world, and a new and most beautiful luster to be put upon the Church. 2. That they shall be blessed and happy beyond the former Jews that shall be called to this, as is said.

This truth is confirmed two ways, 1. by a special command to write; Write, saith he, as Chap. 14.13. importing a singular excellency in the thing. 2. A great certainty in it, that it may be recorded ad futuram r • i memoriam, as Paul signifieth in expressing that of the Jews calling, Rom. 11. 3. A difficulty in believing or receiving the truth so pressed. And a second way he confirmeth this, is, These are the true sayings of God ; it is from the Author of them and His nature and the nature of all His sayings; they are (saith he) not Men's nor Angels words, (for, there might be a lie in both these) but they are God's, all whose words are Truth, He Himself being Truth, He Himself being God who cannot lie: and yet as in these sayings concerning the happiness of these called, there is (as it were) a singular eminency of His faithfulness; so in special these are His true sayings, and will take effect.

The 10. ver. is notable, by expressing the infirmity of an eminent Saint, and the Angels rejecting of that worship intended to him by John, with several reasons, as if purposely he would rectify men in that point of will-worship, in giving that religious adoration to creatures though most excellent, which alone is due to God.

John's infirmity is set down in these words, And I fell at his feet to worship him. Worship implieth three things, 1. An act in the judgment, taking up an excellency in the object worshipped. 2. An act of the will, yielding it conformly to that apprehended excellency. 3. An external act of the body; This may be common to all sorts of worship. Further we may consider a twofold adoration, or worship, mentioned in Scripture, that is allowable; one is Religious, and is a special duty due to God, and commanded in the first Table of the Law; the other is Civil, which is due to creatures, and commanded in the second Table. Again, this second sort is twofold: the first, is that which proceedeth from a reverencing of men for their stations or relations, whatever their qualifications be, as Magistrates, Ministers, Parents, great Men, &c. The second, is a reverential worshipping of men for their qualifications of wisdom and holiness, so we respect good men though they be not great, as Act. 2.47. Such living Saints get, and in a greater measure Angels may have when they appear; such was that which Abraham and Lot gave to the Angels, Gen. 18. and 19. supposing them to be men. All these are lawful.

There is also an idolatrous and sinful worship, and that is, when what is due to the Creator is given to any creature, and that either more grossly to Idols, Images, &c. (called worshipping of devils) or, more subtle, to Saints, as that of Cornelius to Peter. Act. 10. and that to Paul and Barnabas, Act. 14. and is also of diverse sorts. This here is not of the first two sorts: for, it is not condemnable to worship God, nor to give holy Men and Angels due reverence; But it is this third sort, an unlawful worship, as appeareth by the Angels rejecting it with so much zeal and earnestness, these two ways expressed, 1. By a vehement prohibition, See thou do it not : there is no more in the Original but, See no, an abrupt cutted expression, such as is used when men hasten to prevent something they abhor and would fain prevent. 2. It is expressed by the pressing arguments he useth, which are two, 1. This is not my due to be so worshipped, I am (saith the Angel) thy fellowservant, not thy Lord, and the fellow-servant of thy brethren that have the testimony of Jesus, and are employed in his Ministry; we have but one Ministry, 1. The Angels to the Prophets, then the Prophets to the Church, Therefore are Ministers called Angels, and Angels Ministers. The second argument is taken from God's prerogative, to whom only such worship is due, W • rship God, saith he, I am not God, and that is alone due to Him: therefore give it not to me but to Him, allowing by the one argument no such worship to creatures, and by the other appropriating it all to God.

He confirmeth, in the close, his arguments, (especially the first) thus, For the testimony of Jesus is the Spirit of Prophesy : which may be thus understood, the Spirit of Prophesy and revealing of these things is not mine, but it is Jesus Christ's; hence it may be called the testimony of Jesus, as belonging peculiarly to Him: therefore worship is not due to me, who am but a servant with thee; Or, to the same purpose, reading the words as they lie, I am thy fellow-servant, for the testimony of Jesus, or the ministry of the Gospel, (called so for its bearing witness to Christ, in which respect, Ministers are often called Witnesses. See Chap. 22.8.) is the Spirit of prophesy, that is, is also His gift and way of revealing secrets and edifying of others, as this more immediate message which I bear is, they are of the same nature and kind of service, and therefore from these who are employed in one of them, religious worship is not due to the other, they being fellow-servants.

For more clear opening the doctrine contained in the words, it may be asked, 1. If John sinned? 2. What sort of sin? 3. How he, being such an eminent servant of Christ, and in the midst of such revelations, fell into it.

First, That he sinned, we suppose is clear, 1. in that he never fell to worship an Angel before, though he had seen and spoken with sundry, he is not reproved for that, for this. 2. By the nature of the reproof, See thou do it not, especially considering it again renewed, Chap. 22. as of an heinous sin. 3. By the reasons whereby John is rejected, as having aimed to give that to a creature, which was due to God the Creator, and not to it: which reasons do reject that worship, not for complement, but on such grounds as conclude that none such is due to any Angel.

For the second, we may easily discern the kind of sin, but more hardly in what respect he fell into it; for kind, it is (no question) idolatry, in giving that to a creature which is due to God. Now, there is a twofold idolatry. 1. Against the first Command, that is, when folks err in the object of their worship, giving it to another than God: this is of three sorts, 1. to what hath no being, as to such idols, which are nothing; 2. to what hath a being, good or bad creatures, Angels, devils, sun, moon, heaven, &c. 3. More subtly, when one maketh gold his confidence, as Job speaketh, Chap. 31. or his belly or some lust his god: in which respect, covetousness is called idolatry, Col. 3.5. Secondly, Idolatry against the second Command, is not a miscarrying in the object, but in the manner of worshiping Him, who alone is the true object of religious worship, as when men worship God by other means or midses than He hath prescribed. Such was Aaron's making the calf to Jehovah, Jeroboam's putting up the calves at Dan and Bethel : both these sorts are rise amongst the Papists. Now, for this of John's, it is especially and directly of the first kind.

If it be asked, why John fell now in this sin, and not before? It can hardly be said that he fell in this fault only upon mistake of the person, as if he had supposed him to be Christ that spoke to him. For, 1. it is like John knew it was that Angel, spoken of, Chap. 17.1. who did still speak to him; for, so we conceive the same Angel to continue his undertaking, to show John the whore's judgment, which yet to the end of the Chapter is not finished in her supporter. 2. If that had been the mistake, he needed not then have fallen into it again, Chap. 22.8. after he was taught in this point. 3. Had that been his mistake, the Angel needed say no more, but tell him he was not Christ; but the Angel's answers are to rectify him in the grounds of his practice, as proceeding from a mistake in what was due to God and to Angels; and his answer being to remedy his failing, we may the more warrantably read, out of the contrary directions which the Angel giveth him, what was his failing: This therefore is not the ground. We conceive it then to flow from these three together surprizing the holy man, 1. The glorious appearance of the Angel. 2. The good news he told him. 3. John's weakness and the nature of our corruption in departing from God, which is in some measure in the strongest. Now, considering these three to meet together, it is no wonder that John was suprised, as it were, even to the f • rgetting of himself, and falling down now to worship once and again, which he had not formerly done; thus the good news of the Church on earth here, and of the Church in heaven, ( Chap. 22.8.) again affecteth him so. Alcasar acknowledgeth the same reason: From which we may conclude, 1. The sinfulness of worshipping Angels, Saints, or any other thing by religious worship. This Argument maketh it out, That which is condemned in John, is not to be practiced by any; But this is condemned in John. Ergo, &c. Papists, to eschew this argument and defend their idolatry, run in two extreme answers, whereof the one overturneth the other. 1. They say, he sinned in mistaking the person only, and so giving Latria to Angels, whereas Dulia is only due to them: But this is refuted, 1. in that before it is shown this was not the ground of John's practice. 2. The Angel's arguments are not only against this sort of worship, but all worship, and admitteth of no middle-worship, as we will hear, but will have all directed to God.

But seeing it cannot be denied, but John understood that this was an Angel, and not Christ, and that therefore he intended not 〈 in non-Latin alphabet 〉 to the messenger (as Viegas, Cornelius à Lapide, and Alcasar upon this place, do not only acknowledge, but confirm:) It is therefore, secondly, their way to allege, that John sinned not, but that he did his duty: and because that digesteth hardly, considering the Angel's repeated reproof, they are therefore put to it to invent reasons, why the Angel doth reject this duty, and say, 1. it is but for complement, to show his humility; 2. to testify their respect to Christ, who is now man; therefore they shun honor now of men (whereas they say now, it is on a mistake, as if he who received this honor at any time under the Law, had been a created Angel) Or, say some, for respect to John's person, or office, or merits, wherein he was above Angels, especially by his virginity, and therefore it is no wonder Angels refused it from him.

Unto all which, we reply, 1. Thta it is no wonder that men go wild, when they give way to their own inventions, and rest not satisfied in the reasons given by the Angel.

2. It must be a strong addictednesse to idolatry, that when we have it out of an Angels mouth twice from heaven, yet will we not acquiesce in it, but rather say the Angel was wrong, than amend that fault.

3. We have shown, that this is sinful in John, when it is thus thrust away by the Angel once and again, and that upon such arguments as inferred that God was wronged by it; for, what is that a • gument, worship God? If it be of any force, as to the Angel's exhortation, Worship not any but God, it must imply, that his worsh • pping of the Angel was not a worship • ng of God, but a derogation to it, and that wor • hipping of God could not have been consistent with worshipping of him, otherwise he might have worshipped God and the Angel also, wh • ch breaketh the force of the Angel's consequence, which opposeth them as inconsistent together.

It is wonderful therefore, that Bēllarmine should fall in that impudency ( D • sanct • b •• titud. lib. 1. cap. 14.) as to press an argument for worshipping of Angels from this place, thus, Either (saith he) John took it to be Christ, whom he w • rshipped, and so h • sinned by giving the Angel divine honor; or, he knew him to be an Angel, and y • t worshipped him, which (saith he) is a copy to us; for, if John knowingly worshipped an Angel, so should we, and whether doth John or the Calvinists (so he speaketh) know best what is due to Angels? and this he confirmeth, If it had not been duty, then (saith he) John would not have done it after the first admonition; for, he was neither forgetfu • l nor indocile.

Answ. If worshipping of Angels arise from this place, certainly it may be gathered anywhere; and seeing the weight of i • lieth here, that if it had been sinful, John would no • have done it, and this supposeth John to have had no corruption, and saith nothing to th • arguments formerly alleged. It may more easily be re • orted, thus, Either in this p • actic • John si • ned, or the Angel; But it cannot be said that the Angel sinned in reproving of him for doing this: T • erefore John sinned in doing it.

It cannot be said, that neither sinned: For, 1. there is an opposition, the one disalloweth what the other practiseth, and if anything be gathered from John's relapsing in that deed, Chap. 22.8. the same may be urged still, either he sinned in renewing of thi • pract • ce, or the Angel in renewing his reproof: for, he doth again follow his reproof, and that more hotly than formerly. 2. They cannot both be right here: for, John • did no • worship this Angel formerly; and if the former was no sin, this must be: neither is i • to be thought that the Angel would have confirmed John by this reproof in his former error. 3. The Angel not only refuseth John's worship, but refuseth it with reasons, which will admit no such • vasi • n: For, either the Angel really abhorred this fact as he expre • sed, or he did dis • mble; But this last cannot be said. Ergo, &c. Alcasar confesseth, that these reasons which they give, will not hold, and that it is beside the T • xt to allege any other than the Angel mentioneth; he doth therefore excogitat (forsooth) a judicious exposition, and saith, the Angel here is Peter, and that, Chap. 22. is Paul, and that they refuse worship from John their Colleague, as their great Church-men do from one another, who use to say to each other in their low courtesies, ke • p that (meaning their humbling of themselves) to the Sacrament of the altar. He maketh that objection to himself why Peter, being the Prince of the Apostles, refuseth that honor which John • was offering. He answereth, that it is truth, that in the first ages of the Church the Popes used not to be so reverently worshipped, their pomp was not come to an height, Therefore Peter refused it, as being loath at that time that it should be known how great they were. In all which fooleries we may see what it is to thwart with clear Scripture.

2. We may conclude the fall • hood of that distinction of Dulia from Latria, as a mid-worship between Divine and Civil. If the Angel would admit no worship to him, Then there is no such thing; But he rejecteth all without distinction. This is clear, 1. by the opposition he maketh, worship God, and so leaveth no religious worship to any but to God. 2. By this, John gave not 〈 in non-Latin alphabet 〉 to him, but 〈 in non-Latin alphabet 〉 , for, he knew him to be an Angel; but the Angel casteth that which John gave him: therefore he admitteth no mid-worship.

3. This distinction will enervate both the Angels reasons why he casteth that worship. The first, I am thy companion, and ( Chap. 22.9.) companion of all that keep the sayings of this Book, &c. therefore do it not. His argument is, No fellow-servant that is not Master, is to be worshipped by another; But I and all Angels are fellow-servants: Ergo. The reason pleadeth that de jure nothing is due to hm. Now, if there were any such distinction, it might be replied, as Papists do, non sequitur : why? because there is a mid sort of worship allowable to fellow-servants, and therefore the Angel did wrong in rejecting of it. His second reason is, worship God, which saith, this worship and all worship is due to God, Therefore it is not due nor to be given to men. The adding of this distinction would enervate the argument, and say, it is not this worship or all worship that is to be given to God only; or, when he saith, ye cannot worship God and me, (for he opposeth these as inconsistent) they would answer, yes, with diverse sorts of worship we can, whereas the Angels scope is to overturn all such worship to himself and to ascribe it all to God; and therefore saith not, give not me this or that sort of worship, but none; yea, so he appointeth even that which John gave him to be given unto God. And if 〈 in non-Latin alphabet 〉 were allowed, then worshipping of Angels would be a worshipping of God the Master; But the Angel opposeth here worshipping of God, to the worshipping of him: Therefore worshipping of Angels, is acknowledged by Angels to be no worshipping of God: otherwise John might have replied, that he was worshipping God, the sender in him that was sent.

4. If there were any worship due to Angels of a religious kind, then the Angel should not simply have prohibited, but should have directed John right, lest from one extreme he had fallen to another; But that he doth not: and if we consider that God comprehendeth all worship either in the first or second table of the Law, and this can be none of them, we need not be anxious about it, but say, certainly Angels know better what is their due than Papists and Bellarmine do: Therefore we conclude, that giving of Angels that worship, is sinful and idolatrous.

It will confirm this, if we consider what use the Fathers make of this place, who draw a strong Argument for Christ's Divinity from this, that He is worshipped, whereas no Angel is capable of worship, which they confirm from this place, vid • Ath. serm. 3. contra Arian. pag. ( mihi ) 191. Certainly this answer would overturn that argument so much pressed by them, if there were any religious worship which did not prove him to be God that is worshipped. The use also which Augustine maketh of it against the heathens on Psal. 96. ( nobis. 97) is to the same purpose, expounding these words, Confounded be they that serve graven images, &c. he entereth in debate with the heathens, who (saith he) denied that they worshipped an Image (knowing it to be without life) but said, Adoro quod video, sed servio ei quem non video, Not unlike this former distinction. If it were asked, who that were, they answer, numen quoddam. If it were replied again, that which they took to be numen, was a devil. They answered, ( Colum. 1088.) non colimus mala demonia; Angelos, quos dicitis, ipsos & nos colimus, virtutes Dei magni & ministeria Dei magni. Augustine urgeth, Vtinam ipsos col • r • velletis, facile ab ipsis disceretis non illos colere, audit Angelum doctorem. And then citeth this place, surge, quid facis? illum adora, &c. and concludeth, quid ergo, fratres mei, nemo dicat, tim •• n • irascatur mihi Angelus si non illum colo, tunc tibi irascitur quando ipsum col • r • volu • ris, bonus est enim & Deum amat, &c.

LECTURE III.

THe last part of the Chapter followeth from ver. 11. to the end; wherein the last part of the sixth vial of the battle of Armageddon (mentioned Chap. 16.) is more fully set down. 1. In the preparations for it. 2. In the event of it. The first is to verse. 14. The other, to the end.

The preparation of the beast was more fully set down, Chap. 16. Therefore it is but touched here, and the Lambs order and Army, who are the other party, are more insisted on.

I saw heaven opened. This is preparatory to the vision, that he might the more clearly discern it: but that is not all, hereby it would appear is now set out a more flourishing estate of the Gospel after the Lambs marriage; for, by a white horse this was signified, Chap. 6. and by the opening of Heaven and the Ark, Chap. 11. it was signified also. This would then hold forth a flourishing Church, able to send out Armies at least of spiritual fighters for Christ, against His enemies.

The preparations upon the Lambs side, are more particularly set down, 1. By the description of the Captain. 2. Of an Angel, as an Herald denouncing the War, or rather foretelling the victory, ver. 17. he insisteth most on the Captain; for, He is of most concernment in the War, and cannot easily be described. The properties given Him are of two sorts. 1. Such, whereby he is someway tied in his proceedings to His Word. 2. Such, wherein He is absolute, and He hath a name answering both as a description. There are four names given to Him that divide this description; Or, take it as it lieth, and, 1. we have set down His own properties, to ver. 14, Then, 2. His Army, ver. 14. and, 3. His Weapons or Armor, ver. 15. He now rideth on His white horse as Captain, being spotless in His way and manner of proceeding; for which cause, His first style ( ver. 11.) is faithful and true in keeping promise and Covenant to His People. And then, secondly, it is added, that in righteousness he doth judge and make war : which implieth, that there is a right end in His undertaking, a right cause, and a right manner of proceeding in it. Two, properties more are set down, ver. 12. His eyes were like a flame of fire, importing searching omnisciencie and terrible Majesty, as Chap. 1. He hath on his head many crowns, not materially so; but to show His absolute sovereignty, that He is an high and great and glorious King, so that one crown or few crowns will not serve to describe His glory. This is a great King above all kings, as His name is, ver. 16. This also importeth many triumphs and victories over His enemies.

Answerable to this greatness, He hath an inexpressible name that none can take Him up in the infiniteness and greatness of His Essence and glory but Himself, to creatures it is a mystery and a secret, as Judge. 13.18. for, no name can adequatly set out His perfections.

He proceedeth in the description of Him, ver. 13. as in a most conquering-like posture, He was clothed with a vesture dipt in blood : it is like with the blood of the former events of former vials, or of this on Him: He followeth the chase so hot, when He once beginneth and appeareth so terrible and bloody, and yet conquering like one mighty to save, Isa. 63.1, 2. His name is here set down more plainly in a style more usual for John to give Him, and that is, The word of God, John. 1. So Christ is called the Word. First, in respect of His person, seeing He doth express the character of the Fathers Person as clearly as the Word doth represent a man's secret conception within, Heb. 1.3. Secondly, in respect of His Offices, because by Him God doth as by a word plainly make known the secrets of the Gospel, before hid in Him.

In the 14. Verse, His Armies are set out, 1. These in heaven : not only Angels and Saints glorified; but such of the Church, as ( ver. 8.) are arrayed with such vesture. The new married Jews and the beautified Gentiles are both stirred up to this employment, They are named, Chap. 17. called and faithful who were with the Lamb, they are the same here. The Church now is more pure in worship, and shining in holiness; and the most pure are most zealous in following of Him: for, this honor have all His Saints, as Psal. 149. 2. They are called Armies, for their multitude, strength and discipline. 3. They ride, and that on white horses : He hath all His Soldiers mounted as well (as it were) as Himself, they share with Him as certainly of the victory, as He doth overcome: It is good being on the Lambs side, and at His back. But there is no word of a weapon amongst them all: for, they need none, because He goeth foremost and fighteth, and they but follow as a company in triumph. It is to let see also, it is not the Soldiers, but the Captain, and His weapons that get the victory; for, righteousness or fine lin • n is their defensive armor; and for offensive, they have none mentioned here, although from Chap. 17. and the scope, we may gather that they are also to be made active in this war, yet the victory dependeth not thereupon: holiness and faith is the best armor folks can put on.

His own weapons are set down, ver. 15. in three, 1. A sword going out of his mouth, which is the word whereby He subdueth Nations to Himself. 2. A rod of iron, Psal. 2. signifying both Authority, ( Psal. 110.2.) and power to crush gainsayers, and to put His Laws in execution against wicked opposers that yield not to the Word, them He striketh with the rod of iron: for, rule He must. 3. There is a wine-pr • sse of God's wrath, as Chap. 14. and Isa. 63. and that He treadeth, that is, He easily (and now at this time) abundantly executeth judgment Himself, where the former prevaileth not. And seeing He treadeth alone, Isa. 63. few arms will serve these that are with Him.

Suitable to this Sovereignty and Power He hath a name, ( ver. 16.) on his v • sture, that it may be visible (as it were, in His Colours legible) and on his thigh, that is, graven now most observably upon all His ways and motions, as Chap. 1. It shall now be known He is Lord of lords, and King of kings, that is, most Sovereign, and will now be seen and acknowledged to be so, for He taketh it on Him.

Lastly, verse. 17, 18. This battle is set out by one standing in the sun, that he may be conspicuous, crying to all fowls, to come, and to eat, all sorts of great and small : which doth set out, 1. the certainty of this defeat. 2. the greatness of it: the slain shall be so many, that fowls shall eat them; it is borrowed from Ezek. 39.17. Also it may set out a clear and confident incitation of God's Ministers to stir up others to go about the execution of this judgment with confidence of victory, as if they were invited to prey upon dead men; and possibly also by this, many that are not mounted like the Lamb, nor clothed in white, and are not following Him, nor walking on His account, shall yet upon hope of gain to feed (like ravenous fowls upon others ruin,) engage into this fight, and be made use of (though following their corrupt ends) for a time to execute God's justice against this beast, who preferred his own interest to Christ's.

This is the Lambs preparation; now followeth a word of the contrary party. There is the beast and the Kings of the earth and their armies, to with, some Kings yet sticking to the beast, that did lament the whores destruction, and with them others without the Church, of late engaged to side with the Pope, who is now made to flee from Rom • . The beast here is only mentioned (though, Chap. 16.13. and in the following verse, the false prophet be added) to show they are but one, though diversely represented. All these are gathered against Christ (so it is constructed) and His people. How this gathering proceeded, and whence it came, is not spoken to here, because it is insisted on, Chap. 16. 13, &c. as also the place whereto they are brought; only now both Armies and their Captains are marked to be in the fields.

The event followeth, ver. 20. and 21. in three steps, first, in respect of the opposit Chiftain, 1. he is taken prisoner, 2. he is condemned and cast alive in the lake from whence he came. The party overcome hath two names, yet is one; The beast here is that first, Chap. 13. the false prophet is that second Ecclesiastic beast, or second consideration of the former: for, these same things are attributed to this false prophet, which were the properties of that beast, Chap. 13.11. therefore they are one, as was shown there; and their joint death showeth in all things an identity. They are only named as distinct, 1. to show that that grandeur of Rome, which hath long stood, and after that City is burned, doth yet pretend some preeminence by the surviving of its last head the false prophet, (who still, though banished, keepeth up the name of Romish Pope,) shall now both fall together, Rome's Empire in that series and the Pope they shall go together into destruction, and there shall be no such Empire of Rome under any form after that, as hath formerly been, but the body and head (in a word) shall perish together. 2. To show that both that civil grandeur signified by the first beast, and that religious deceit and hypocrisy, whereby it was maintained, shall now be at a further end than when the whore was destroyed, no Popes nor avowed spreading of Popery are to be after this in any such measure. Thus they are captivated who keeped still liberty in all former defeats, and are ensnared, as it were, unawares when they looked for no such thing, but on the opinion of the Popes perpetuity were confident: the word, in the Original, implieth some surprisal: they are cast alive in the lake ; this is their judgment, to set out the abhorrency which the Lord hath at them and showeth at their end, as in the case of Korah, Dathan, &c. to show there is a judgment after this to them; for, he pursueth them still till it end them. 3. To show, that there is now no regress to them after this defeat; for, it is irrecoverable to the beast by the sixth vial, as it was to the whore by the fifth, before, Chap. 18. he came from the pit, Chap. 13. and 17. and he returneth to it here.

2. This victory is set out in respect of these that escaped this sort of judgment, verse. 21. all that adhere to the beast, it is like, perish not now; some by Christ's Word are either win, and so their enmity is slain and they made to submit; or, by it they are condemned: the former (as to many) is not unlike Christ's conquest, Psal. 45.

The event is set out by the satisfaction that these who love prey shall have; the slaughter and spoil is answerable to what was denounced, verse. 17. and 18. These that follow duty, even on corrupt ends, may sometimes get a fill and some success; but these that did ride on white horses, had a more noble design: this one sword of Christ doth all the business, and they have enough to be witnesses.

So the series of Antichrists destruction looketh thus in the three last vials; the fifth overturneth Rome, yet he himself hath some being and maketh some new stickling or sh • fting for help in his last essay: after that he is taken by the sixth, and there is then neither seat nor beast to sit in it; yet possibly there may be some remnant of adherents to that Babylonish superstitious way, regrating the overthrow of the beast by the sixth, as they did of his seat by the fifth, Chap. 18. which in this sense may be judicially slain by the sword of Christ's mouth, although the execution of it be suspended: these are fully overturned by the seventh vial, when great Babylon cometh in remembrance before God, possibly in the days of God and Magog, such old principles concerning Rome are revived, but they are soon banished.

There is a great objection against this, because the destruction of Antichrist seemeth to be reserved for Christ's second coming, 2 Thess. 2.8. and here he is cast in hell, which some think cannot be before the end. Before we answer, we take it for certain, that this judgment of the beast is not at the last day: For, 1. it is under the sixth vial, and it is the seventh that bringeth the end. 2. It is a judgment wherein Armies of Saints are employed and his word is made use of in this ruin, which cannot be said of the last judgment. 3. In this judgment of his casting in the lake, there is a difference put between him and his followers who are otherwise judged, verse. ult. and their casting-in suspended; there is no such difference in the last judgment. 4. There are some events yet behind this, the devil is not fully overturned till the seventh vial cast him in the lake, which is by the judgment of the great day, and yet the beast is in the lake before him: therefore this judgment is before the last, by which the devil is casten, where the beast and false prophet are before him, as is clear from Chap. 20. verse. 10.

Now for answer, 1. It is not absurd to say, the final end of Antichrists kingdom shall not be before the end, his kingdom being complexly considered; yet it hindereth not, but both himself and his seat may be overturned before. 2. That place, 2 Thess. 2. may look to the destruction of Antichrist, not at Christ's last coming, but at His coming to that judgment of the whore, as it is called the great day of God, Chap. 6. when He came to be avenged on heathen Emperors: and the destruction there, (2 Thess. 2.) is, 1. piece and piece and not at once. 2. It is by the breath of his mouth, that looketh to the shining of the Gospel, whereby he is ruined, as here by the sword proceeding from Christ's mouth. And so, 3. the brightness of His coming will be His coming in the Gospel, and taking to Him that great power which Antichrist hath long usurped; and that agreeth well both with the scope there and here. And, 3. if any should urge further, that in that place (2 Thess. 2.) two distinct steps are set down, 1. To consume him by the Spirit of His mouth; but the second, his destruction, is reserved to Christ's second coming. Answ. It will prove no more but this, 1. That Antichrists fall shall begin long before it end. 2. That it shall be fully completed at the great Day. 3. That beside whatever come upon him now, there shall also be a reckoning with him then. We deny none of these, seeing the Word saith not it is only so; for, our opinion is not excluded, which saith more, to wit, he shall be judged at his particular judgment and at the general judgment also: and although it be ordinary in the Scripture to design the last day for the time of persecutors destruction and the Saints outgate, because both are at that day perfected; yet can it not be argued, Therefore there are no foregoing strokes or deliveries; so, neither can it be in the present case, beside, it being in the close of the sixth vial, and after the Jews conversion, which will be not long before the end, it may there be so expressed.

For that, he is cast alive in the lake, it is certainly not properly to be understood, as if he should never die, but is an allusion to that of Korah, Dathan and Abiram, to show the greatness, dreadfulness and irrecoverablnesse of that doom that shall come on him: and considering this special and eminently stated enemy of God and Jesus Christ in His Kingdom, and God's visible taking course in this world with other more open enemies, it is like, that the jealous God who is avenged, as is clear, on his seat before men, will even in this world, though he spare him long, singularly show His judgment on him, beside what He will do in the last Day, which also in part contributeth to His Glory and His people's comfort, as any other temporal judgment doth, which yet is not so much foretold for these ends as this is.

LECTURE I.

LECTURE II.

IT would follow that we should lay down somewhat more particularly to show 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 no uncouth 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 mystery, 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 days of the Gospel, in these six, peculiarly agreeing to that time and going together, opposit to six things wherein the low condition of the Saints consisteth.

1. In pure Ordinances and an abundance of the knowledge of the Gospel: for, if that be a special thing wherein and whereby Christ doth reign on earth Himself, this being the rod of His power, Psal. 110. verse. 2. It is suitable, that this be the first thing of the Saints reign, who reign with Him when He reigneth, even as the Church is made to flee, when the purity of Ordinances is obscured.

2. 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 lieth, 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.

3. It consisteth in the plurality and abundance of Professors their embracing this Gospel, many Nations setting their face toward Zion, and joining themselves to the Lord. This, Chap. 11. is given as a special evidence of Christ's reign when the Nations become His: and thus their reigning is opposed in respect of their multitude to the fewness 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 darkness and errors that went before, as Judah is said to rule with God, Hos. 11. ult. in respect of Ephraim's bondage in error.

4. It consisteth in a visible, bold, public profession of these Saints by a Church-state, not only worshipping privately, as when the woman fled to the wilderness, 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.

5. It is in outward freedom, sometimes they are persecuted, and are not free to bear office in military or civil employments under heathens, to buy and fell under the beast, Chap. 13. Now, either God giveth them favor 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 persecution 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.

6. 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 three extremes are to be guarded against. It is not therefore, 1. an absolute freedom in an height of superiority in temporal or spiritual privileges, 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, holiness and number of Professors; but cannot be extended so as we may warrantably think that there should be no crosses nor hypocrites nor offenses 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 these conditions be accounted for such a definite time, to wit, from their beginning and first working, till they come to their height) so is it here, The Saints good condition, is to be reckoned from the beginning and rise of their reign, though it come on by degrees 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 always 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 straitened 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 faithful 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, what ever be meaned by it, yet we may be sure no such uncouth thing (especially temporal) is contained in it, as men dream of. We would have you considering, beside what is said before, these three.

1. Consider that this, what ever 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 ruin, 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 final 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, seeing 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 tyranny, 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 vigor against the Church, the beast, false prophet and dragon, sending out unclean spirits, that with many do prevail to bring them up to battle 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 prophesy of the vials (especially the seventh) is explained, otherwise the seventh vial is left 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 days, 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 prophesy 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.

2. For removing this strange thought, we would consider the 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 days of the Gospel in general, as the weak shall he as David, their horns shall be iron, and their hoofs brass, and they shall thresh the Nations, they shall lie down and none shall make them afraid and many such like? Yet if any would draw from them a temporal happiness; or an absolute freedom, would not the event (the best commentary) confute him? Take the prophesy 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 forever. Now, it being certain that such manner of speaking and expressions, are usual to the Prophets when they set out spiritual mercies or temporal deliverances that are but partial, and in their events have been inferior to what the expressions literally Bear (though they be in themselves great and glorious) and this being clear all alongst this prophesy, 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.

3. Consider John's 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 sinful 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 spiritual: for, many at the last day rise bodily to contempt, Dan. 12. which showeth 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, seeing, 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 privilege which these that are raised here have, They shall be Priests to God, must either be spiritually understood, or we must, with Caerinthus, bring back again the sacrifices, and ceremonial and typical worship, contrary to the whole strain and series of the Gospel. And seeing 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 lieth, and that is concerning the parties who are partakers of this good condition, which hath also sundry branches.

1. 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 Lord's 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 Christ's personal coming again and the last judgment 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; yes, 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 men's conditions, even as to suffer with Him differenceth the nature of their sufferings from worldly men's 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.

2. Either this personal reign of Christ, is after the day of judgment, 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 judgment that long time, as Tyllingast and others of late. But the Text overturneth all these, 1. It is not after the day of judgment: for, Gog and Magog are before the day of judgment; 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 judgment, 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 forever with Him: Where both these are clear, 1. That at the day of judgment, 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 forever with Him: for, their continuing with Him forever, is expressly subjoined as the fruit of their being caught up, and so supponeth that it is not to be on the earth.

3. We argue (for preventing an objection) thus, At Christ's personal coming before the end of the world to reign, He either continueth in the world till the end, or He returneth again to heaven till the time of judgment; But neither of these can be found: not that He abideth on the earth after the thousand years; for, 1. then He would be longer on earth than a thousand years. 2. He must continue to reign, (which standeth not with the definite time of the Saints thousand years dominion) or He must be straitened and encompassed by Gog and Magog with the Saints; and this were to make Christ suffer again personally, which cannot stand with the state of His exaltation. Beside that, this would suppose Him to be on earth (contrary to what is said before) at the day of judgment. Neither can it be said He ascendeth and returneth: for, 1. that would make three comings of Christ, whereas the Scripture speaketh but of two. 2. It would divide His second coming from the ends which the Scripture giveth of it, that is, to subdue all His enemies and fully to deliver all His people. Heb. 9. ver. 27, 28. And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time, Without sin, unto salvation. Where these are clear, 1. That there is but a second coming again of Christ and no more. 2. That that perfecteth the salvation of His people. 3. That there is no intervening coming between His first coming and this. Now, all this would be left undone, if He should before the end ascend again, and leave the Saints in a new difficulty, which cometh upon them at the close of the thousand years.

I might further add multitudes of absurdities that this inferreth, as, 1. To what end cometh He? Is it for His people's 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 always 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 behooved 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 happiness 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 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, Christ's 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 way • of presence we have, (to be at a higher degree in these) and contentedly suspend the enjoyment of Christ's 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 judgment, and that these thousand years and what followeth, is the day of judgment, 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 employments. To the first we say, That at Christ's coming He cometh in flaming fire with all His holy Angels, the powers of heaven are shaken, faces gather paleness, and men's hearts fail them for fear, &c. And it is certain that this insurrection of Gog and Magog against Christ's Church, is after these thousand years: Now is it credible, that during the time of judgment, while Christ in such glorious majesty is sitting as Judge, that there can be heart in any creatures to essay, much less 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 Christ's personal coming, as the first act of His judgment: and to suppose such an interruption, (or mutiny against the Judge) as this, is not consistent with the nature of Christ's 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 straitened, 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 press 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 reprobates are at the close thereof bodily raised and joined 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 confirm: for, all on earth are then divided in these two, the holy City who are encompassed, and these who do encompass. And seeing 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 and reign of the Saints upon earth, will infer also a bodily resurrection and reign of the wicked reprobates, which will be a sixth monarchy, hitherto not mentioned. And therefore if this last be absurd, and so to have no ground from this place, we must account the former to be such also.

LECTURE III.

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 ways 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 show to be spiritual: and if this be a spiritual resurrection, Then it is not corporal; 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 Christ; 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 show 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 straitened 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 judgment beside the one universal judgment 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 expireth? 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 Judgment; neither of which can be, as is cleared.

2. 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.

3. Neither can it be applied to Martyrs and Saints living under Antichrist and other persecutors, who being dead are said to reign by their souls enjoying of Christ in glory (as Pareus and ordinarily Interpreters do apply it) which is a truth that these Saints do reign even after their death; 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 afterward, verse. 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 inquire, 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 days, 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 Satan's 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 showeth 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 always alike, Therefore cannot this be applied 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 martyrdom, 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 honored in their memories, which they begin at Constantine's time, when the public profession of Religion became honorable. This, I say, cannot be said as intended here: for, 1. This is not peculiar to a thousand years or definite time; for, in the Church, that was always honorable. 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 applied here. 4. Add, that these who reign here, are the same who afterward are encompassed and straitened by Gog and Magog ; But that cannot be the fame 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 seeing 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 privilege 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 everyone 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 so, 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, seeing 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 privileges 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 inquired 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 Catholic 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 not, that in the days 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, as 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 always 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 show 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, verse. 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 buried with these Martyrs, doth now in the same truth and cause show itself again in new professors, as if these old Martyrs had risen again to continue that Church-face of purity and 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 signify a restauration from a low condition, that is marvelous and such as men would think no less impossible than to raise the dead, as, Ezek. 37.11. 2. When the restauration is numerous and to make up an hopeless 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. so it may be of Professors here, the time also being one. 4. When men have the same bold spirit to testify 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 persecutors and under Antichrist, are named. 1. To show the Churches freedom from both these tyrannies, that now, these who were undone by both formerly, may boldly profess that truth for which they were persecuted. 2. To show the numerousnesse of Saints now as if all were risen. 3. To show what time it belonged unto, to wit, that, after both. 4. To show 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 show that they who now come to profess 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. 12. and now returneth in her seed to sit upon thrones.

The third thing to be inquired 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 persecutors 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 if their sufferings had not preceeded. 2. They are said to reign a thousand years, which showeth they begin all together to reign: and therefore their suffering must go before its beginning. 3. The time of their reign is expressly 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 immediately followeth the thousand years, is, Gog and Magog : now, Gog and Magog belongs not to Antichrist, but goes immediately before the last Judgment, 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 precede; 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. If (as many think) the killing of 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 someone time, and differenced from the former, as hath been shown. Hence followeth, 1. that Antichrists supreme universal reign, is to precede 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 inquired here, if reasonable or senseless 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 fruitfulness, 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 rifer in the earth, as not being wasted with troubles and persecutions as formerly. 2. That God may bless 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 fruitfulness, to be as once it hath been, though now it be interrupted. 3. That the Saints may enjoy more of these (as being less persecuted or plagued) than formerly, and as having more liberty for industry and public employments, These may be granted. But that there should be an extraordinary fruitfulness 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 groundless, 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 fruitfulness of the earth would not be peculiar to them, many wicked men being possesso •• of a great part of 'it. 3. The delivering of the creature from bondage is reserved for 〈◊〉 •• y, when the sons of God shall be manifested, which is at the last judgment, 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 humors to have such an occasion as temporal abundance to hunt after; and it is the sibnesse of our affections to creatures, that maketh many profess 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 groundless as the former, to wit, that Saints then should abound in that affluence of all these temporal riches: for, 1. Christ's Promises and Covenant, under the Gospel, run not on these terms, nor are they of that kind. 2. The Lord hath said, that the poor shall be always amongst His People, and that there shall be always objects of charity to the end of the world. 3. The cross is spoken of to wait on Believers to the end; and certainly, poverty is no little part of their cross 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 raiment. 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, whereof 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 giveth 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 Caerinthus, that being delighted in these things, he molded 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 anything on it which it will not own, and so proveth an untender meddling with the holy Word, to which nothing should be added, It doth, 1. alter much the nature of Christ's Kingdom and promises to His people, which are ever spiritual. 2. It doth draw affections from things heavenly and spiritual to earthly, and instead of exercising and engaging their faith to a spiritual dependence on, and delight in God Himself, it doth rather awake their carnal humor 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 success, 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 privileges in men's estimation, as if these Saints were blessed beyond others, that are brought to heaven any other time, beside that it doth readily engage men in an untender pursuit of earthly things, as if from these supposed promises they had right and allowance so to do.

LECTURE IV.

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 less hazard what be concluded, if these strange events (formerly rejected) be eschewed: Yet, these things concerning it, we take for truth.

1. That, simply considered, it pointeth at some peculiar definite time of the Church under the days of the Gospel, and taketh not in, nor belongeth unto, all that time betwixt Christ's first coming in the flesh, and His coming again to judgment. For, then, 1. It would not answer the scope, which is to point out some peculiar thing belonging to one time and not to another. 2. It is expressly differenced from the time following it, wherein that peaceable estate is marred by Gog and Magog, and not unclearly contradistinguished from some loosing or liberty of Satan against the Church before his apprehending here, ver. 1. This therefore (which is also Augustine's judgment, de Civit. Dei, lib. 20. cap. 6, & 7. with many Schoolmen) we think not safe. 2. Whatever definite time it be, this is certain, it designeth a long time simply, and comparatively the longest time of a prosperous condition against enemies, that the Church of Christ is to have in the days of the Gospel; for so certainly the often repetition of this number of a thousand years, doth import. 3. Whether it be definitly taken for a thousand years, properly so understood, is more questionable: Although there be no great absurdity so to take it, (if they be placed in their own room) as, for the most part, Interpreters do; yet, I think there is no necessity in it, 1. from what is said of times generally, Chap. 11. 2. Because this vision is as obscure in all things as any in this Book, and it will be very unlike then that this time only is literally to be taken, whereas in all this Prophesy no other time by any judicious Interpreter is so literally understood, even those who make them most definite, do yet make them improperly and prophetically to be understood; and, to say all other expressions in this vision are figurative, and only the time (which continually to all is improperly set down formerly) shall here be literal, is not very consistent with the strain of this Prophesy: for, where days and years and months are formerly mentioned, no sound Interpreter can take them literally for so many and no more; and what reason can be given of altering the common strain in this obscure place? 3. And, that ordinarily some give it for a rule, that broken times are definite (though they be not always literal) as three years and an half, &c. yet whole times are ordinarily indefinite in the Scripture, as Psal. 90. a thousand years in Thy sight, are taken for a long time; and a thousand generations for many, Psal. 105. and ten days, Rev. 2.9. According to this rule then, an indefinite acception, will sure best with this place. If any object, or ask, why this time is so often definitly repeated? It may be answered, 1. Because usually by a thousand, a great number or long time is set out in Scripture, as we have said before. 2. Because ordinarily a good condition is set down in a long time, or in expressions setting out a long time, whereas difficulties are mentioned under hours, days, &c. (See Chap. 17.) and this is done for the Churches comfort: But this cannot infer, that so they are for so many years peremptorily to be understood: for, 1. It is not ordinary to the Scripture in reckoning of times to be so peremptory, even in historical places, as by comparing of Scriptures is clear. 2. That number, three years and an half, forty two months, one thousand two hundred and sixty days, time, times, and half a time, in equivalent expressions ( Chap. 11, 12, and 13.) is five times set down; yet no judicious Writer will count them therefore literally to be understood, even those who make them definite; though it may be observed, that Papists who make the former time literal, yet make this, that is as often repeated, indefinite.

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 Christ's 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 Constantine's reign, making this contemporary with that of Satan's being cast from heaven, Chap. 12. this is also ended, anno 1300, in Boniface the eighth, when the Wars against the Waldenses began. Prideaux, de mille 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 judgment. 2. Some make it after all the vials, including the day of judgment, as Archer and Alstedius. 3. Others put in 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 judgment all that time, and to follow upon Christ's coming to judgment, thus Tylling ast : 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 Satan's binding from Constantine's time, expired; this is Brightmans opinion, who maketh these two of Satan's binding and the Saints reigning to be successive; but this ground at the entry is rejected. 2. Others (only Cotterius I find alleged for this) begin at Luther's days, 1517. How to decide here is difficult; yet, having laid the former grounds, there is the less hazard, considering well the nature of the events, which make these thousand years famous: neither is it useless to inquire in it, not only for clear applying of this Scripture, but for understanding all the controversy about it; for, if it shall be found, that all of 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 stupendous 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 subjoined unto someone of these notable loosings that are contained in this Prophesy, 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, Satan's liberty preceedeth; his overthrow in part followeth, and then the Churches good condition is subjoined. The first is his keeping the world under darkness and Idol-worship; from this he is removed by the white horse of Christ, conquering in the Gospel, Chap. 6. 2. He is loose after that, in persecuting by the red horse, Chap. 6. and seeking by the red dragon to destroy the woman and her child, Chap. 12. where he is overcome and casten to the earth. 3. He is loose under the first six trumpets, 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 itself to the timing of it. 2. We shall show 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, Satan's 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 judgment, neither at it or immediately before it. 2. It is clear, that it is the last great binding before the last interval of Satan's last loosing, which preceedeth his final binding: for, after this immediately Gog is loose, and Satan is not again restrained, but finally judged. Hence we may gather, 1. That this good condition of the Saints, is the last they are to have on earth, seeing nothing followeth it but Satan's loosing and final judgment. 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 applied 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 and tenor of this prophesy, especially of the vials, which increaseth Satan's 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's whereby it appeareth, that the great persecution of the Church, even by Antichrists is to interveen betwixt Christ's first coming and this good condition of the Saints, it being ordinary that their suffering condition goeth first, and that their reigning condition and Satan's 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 expressly 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 ruin, 2. the fullness 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 expressions 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, merely spiritual, by the white horse, Chap. 6. Nor that over Satan in Constantine's days, Chap. 12. (both which agree either with seals or trumpets) much less 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 ruin, Chap. 14. that is understood here, there being but four in all.

This then we take for certain, that it belongeth to the prophesy of the vials, God having shown in them the down-bringing of her enemies expressly, but leaving the Churches condition to be gathered by consequence; here expressly he showeth 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 judgments 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 prevail. Secondly, The great things belonging to the Churches good condition, as, 1. the removing or restraining open enemies. 2. The fullness 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 inquire, 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,

2. 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 and sixty days, (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 professed under it, which groweth still, till it come to this height in a continued victory.

3. If we pass the first vial, it will be hard where to fix its beginning, there being still a gradual difference only amongst them, Therefore these who do pass the first vial, profess 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 prophesy itself, we will not easily settle: thus, Mede, otherwise most accurate and particular in applying this prophesy, is yet put to this stand here, upon the former ground.

4. We have seen, that Antichrists destruction falleth under the sixth vial; then Christ and His Armies ride prosperously, 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 Satan's 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 faithful 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, seeing at the beginning of these vials the Gospel began to spread, and continueth through them all to the last interruption, all of them carrying judgments of the same kind. 2. The third binding of Satan, after his liberty and tyranny 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 wilderness, and the expiring of these one thousand two hundred and sixty days, 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 wilderness and Antichrists height, immediately, and by it the Saints get breathing and liberty to profess 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. days are expired of their prophesying in sackcloth; for, if when she suffereth they prophesy in sackcloth, 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 public profession and preaching again in their successors, is at the beginning of the vials, as was shown, Chap. 11. Therefore this of the Saints rising and living, must begin then also, seeing 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, progress 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 ruin, 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 forty and four thousand, which expireth under the sixth trumpet before the vials begin, another 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 wilderness, whereas the vials speak judgment against her enemies and the Churches return. 2. That sealing expireth when the Church cometh to have a public 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 forty and four thousand. Now, if 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 Antichrists turn, and the removing of that strait, for which the company of one hundred forty 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 show 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 ruin and God's judgment 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 prophesy) 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 show what is the connection betwixt, and the march and term 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 woe is past, and the third cometh quickly, there is such connection betwixt them, as is more fully cleared, Chap. 11.

By all which it appeareth, that these thousand years, beginning at the end of one thousand two hundred and sixty days, mentioned, Chap. 11. fall to begin about the year, 1560. and so are running, being in part past, but in their vigor 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 extreme, 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 prophesy, 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 holiness, number of professors, 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. Ans. That is not absurd (for we definite 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 fullness, which we grant: we take that in before it end, but cannot suspend the Churches good condition until 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. days 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. Ans. 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 ruin, 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 Satant is loose under the sixth vial, when he stirreth up all to war against the Saints, and Antichrist is not defeated before that. Ans. 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 loss ground, Chap. 17. verse. 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 show was not absolute, and this showeth only that he was not keeped from essaying something to be an occasion of God's praise in the Church, and yet it saith that he was much restrained and weakened, this being the last essay of the beast after many defeats, which also succeedeth not well with him, and is but like Pharaoh's following of Israel to the red Sea, wherein 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 show 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 Satan's binding, 2. of the Saints reigning.

That of Satan's 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, verse. 2, 3—3. Some things added for clearing the end of this binding, and that for such a definite 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.

2. Again, He is said to come down from heaven : this is to distinguish it from that battle 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.

3. This Angel is described by two things, 1. He hath the key of the bottomless pit; this signifieth sovereignty and power: it differeth from that, Chap. 9.1, 2. For, 2. that was a star, falling 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 usurp • d 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 of the pit showeth their beginning: and this showeth, that as Antichrist was gain • ng ground before the pit was opened, so may he have some being for a long time after the begun shutting thereof.

4. He hath a great chain in his hand. The devil is in some chains always, Jude ver. 6. under some restraint. This showeth, 1. the power of the Angel. 2. His errand to link up the devil from his former liberty, as men chain mastiffs. 3. It showeth the devils malicious nature that must be bound. And, 4. his subordination to Christ's sovereignty, who effectually restraineth him.

The executing of his errand followeth, verse. 2. and 3. He layeth 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 show, 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