Commentary on Revelation, Lecture 1
LECTURE I.
CHAP. XX.
Vers. 1.
ANd I saw an angel come down from heaven, having the key of the bottomlesse pit, and a great chain in his hand.
THis Chapter hath alway been accounted amongst the darkest of this Prophesie, the Lord, as it were, minding by this close to stay the insolency of mens humour, and to teach the necessity of sobriety in the use-making of His Word. Hence it is, that many both of old and of late (and that neither of the grossest nor most ignorant of Divines) whom God hath made use of singularly in the opening of His Truths, have yet, notwithstanding, stumbled at this: in which Angust. de Civitat… Dei, lib. 20. cap. 5, and 6. professeth himself once to have been somewhat miscarried; so that it will become us, with trembling to undertake it, and also ye would with sobriety aim at the search of the truth, but not expect the satisfying of curiosity in it. It is Gods goodnesse that He hath given us the necessary Truths of the mysterie of godlinesse in more plain expressions; yet, since this is a part of the Word which God hath given His Church for edification, and seing also it wanteth not encouragements to stir up His People to pry with sobriety into it, We cannot therefore shun the essaying of it, looking to Him (without prejudice) who hath in His providence led us to the opening of this Book, and hitherto hath in some measure helped us in it. The great ground of mistake is, (as in other dark Scriptures also) because the expressions are odd and unusual, therefore we are apt to conceive some strange thing to be contained in them, such as is no where else laid down in plainer words; and our curious and itching humours are ready to foster that, taking occasion thereby to exercise themselves; and when we come with this prejudice to dive into them, we are often answered according to the idea which we have followed in our own hearts. It is necessary therefore, that with humilty we prosecute this search, it being to such that the Lord revealeth His secrets.
Concerning the division of this Chapter, there need be no question; We may take it as containing, first, some notable events to fall out in the Church of Christ before the end of the world, which are two, 1. An eminent binding of Satan, having contemporary with it an eminent reign of the Saints; 2. an eminent loosing of Satan and hazard of the Church.
The second part subjoyneth to that the consummation of all things by the last judgement, in which Satan shall be utterly fastned up in his prison for ever, and the Saints, being freed from all difficulties, are brought to the enjoying of their everlasting kingdom; Or, take it thus, as it setteth out the upshot of all former Prophesies in the last judgment. There are, 1. some things going before the last judgement, and that immediately. 2. The description of this judgement. 3. What followeth is in the execution of the sentences thereof; both are one thing.
Concerning the scope also, we take it to be thus, 1. generally, to set out the last Catastrophe and close of all the Churches troubles, and her enemies ruine and malice, they end happily for her, but miserably for them. 2. More particularly, it is to shew her outgate from her grand enemy the Devil, who is the first enemy, and continueth with the last. It is especially his binding and his loosing and his final overthrow that is aimed at here, (what concerneth the whore, beast and false prophet, being in the former insisted on) and the Churches condition in reference to this enemy is occasionally set out. 3. And yet more particularly, it is for the explication of the seventh vial, which was (Chap. 16.) poured-out in the air, the devil's universal kingdom, but summarly touched there; here it is more fully set out: for, the dragon's destruction is insisted one here, which was the object of that vial. Beside, in the former Chapters it being told what became of the whore, Chap. 18. and of the beast, Chap. 19. there being nothing of this enemies overthrow till now recorded, but of his action in the sixth vial, It followeth therefore, both in order and series of this explication subjoyned to the former, and also by necessity of the matter, that this is added for supplying what was defective concerning the overthrow of this enemy, and explication of the seventh vial, which is no where explained as the rest are, if it be not here: and the coincidency of the matter, the dragons finall overthrow, and expressions about the last judgment, common to this with the seventh vial, such as the heavens passing away, &c. do evidence it especially to belong to the clearing of the seventh vial. Yet, 4. we add, that we are not to restrain it so, as if both these events were fully contemporary with the seventh vial; for then the continuance of this vial would be disproportionable to all the rest, as being longer than they all. Beside, that vial, including especially Satans last overthrow, it is not necessary to extend it so far, but so much of it must be applyed to the seventh vial, as was not comprehended under the former six, but all now is put together when it cometh to its height, and reckoned in a sum, even as the Churches low condition (Chap. 11.) was reckoned, and put in a sum together of so many dayes under the sixth trumpet, when it came to its height, although it had begun under the trumpets preceeding. That therefore followeth not, but though that be especially the scope, which it is levelled at, yet it is not only, but so as on that occasion for more full clearing this victory over the devil, a more full view of his former practices contemporary with former prophesies, is set down; and this beginning is drawn down from a prior period of time, that all being set together, this last may be the more full and clear and observable. And yet, 5. we take it not to set out the history of the devil from his first restraint by the Gospel, and so to be contemporary with that of Michael's casting him down from heaven (or from civil power) in Constantines time, Chap. 12. but to begin the story of the dragon here where it left there: thus the devil that is thrown down from civil power and open persecution, we heard he had great fury when he was put from open working by avowed idolatry and persecution to a more secret under-hand way; we heard also what way he took then, 1. By spewing out a floud after the woman, which was dried up. 2. By going to make war with the Saints, which he attempted and prosecuted by a new lieutennat the Beast, and had such successe by him, that he was again, upon another account, worshipped, Chap. 13. and that by the whole world, except some few, and made war with the Saints and overcame them. Hitherto we have never heard how he was restrained, or what became of him after his reign by the beast 1260 dayes. To clear that, this is subjoyned, even to tell what became of the Dragon, as he had formerly told what became of the beast; and so this Chapter is not contemporary with Chap. 12. but is to be subjoyned to it, as the next restraint which followed upon him, who then was loose and in rage. This appeareth, 1. by observing the expressions; for, there he is cast down by the Angel of the Covenant Christ, out of heaven to earth; here the Angel descendeth out of heaven to him, (as it were, pursuing him) which supposeth him to be down before. 2. There he is loose and making war with the woman, who is made to flee; here he is bound up, so that the Saints do reign in the mean time. 3. This here is his last great binding, preceeding his loosing in Gog and Magog before the end of the world: Either therefore we must say, Satan hath no binding after that, but is still loose to the end, which is false; or we must say, that his binding in reference to that loosing, is not set down in this prophesie, but that only telleth that he was loose, but not how he was restrained, which standeth not with the scope; Or, we must thirdly say, that it is done by this Chapter, which will further appear afterward: and indeed it were hard to say▪ that one event should be twice expressed in so different expressions, and yet that such a concerning event, as Satans binding after his liberty and dominion in Antichrist, should be passed over in silence. Beside, if it were a repetition of the same victory, Chap. 12. or of the Gospels victory over Satans kingdom, or that of Gog and Magog, a repetition of the prophesies concerning the Pope or Turks, Then these last explications, or visions, would be much more obscure than the former of the same events, which is contrary to the way of this Book, as is acknowledged by all, and contrary to the manner of repetitions of the same thing used by Daniel and other Prophets, the last whereof are alway clearer than the former. And that Satan getteth the same names here that he getteth, Chap. 12. it is not to shew, that it belongeth to the same time; but rather to shew, that it is the continuation of the story of that same enemy, which, as to the event of that rage of his, was defective there, but is supplied here.
For clearing this, consider that there is a fourfold loosing and raging of the devil mentioned in the Word, and there is a fourfold victory of the Church over him in opposition to these, also spoken of, and the last is still the greatest. His first dominion we may call personall, when he keeped all the world in grosse darknesse, worshipping him directly in temples, and he giving responses and answers in them, possessing men personally and corporally, (as he did in Christs time) leading the world at his will. He is bound in this respect by Christs birth, preaching, miracles, death, ascension, and sending forth the Apostles and the Gospel (like a white horse conquering, Chap. 6.) whereby the prince of this world was judged, Satan casten from heaven like lightening; many corporally possessed, were dispossessed and freed from his dominion, and the devil chased from his audible answering in oracles, as formerly he had done. His known answer given at Delphos to Augustus his Legats, who were sent to him to enquire concerning his successor, about the time of Christs birth, is by many cited to this purpose,
Me, puer Hebraeus, superum Rex, linquere tecta
Haec jubet, & ditis cacas remeare sub umbras:
Ergo silens aris tu nunc abscedito nostris.
An Hebrew childe, King of the heavens high
To leave these Temples hath commanded me,
And to be gone, to darknesse, and to wo:
Thou therefore silent from our altars go.
After this no audible answer was given at these Oracles. Thus Satan is bound from the beginning of the Gospel to the end of the world; for, Christ shall have a Church, even among the Nations and Gentiles: and thus Christ hath overcome him, and so spoiled him, that he shall never prevail against the Catholick Church, Matth. 16. This is not the binding here, because this is a binding that is eminently applicable and agreeable to one particular time, so as it cannot agree to any other before nor after. And it would seem that as it is clear, that Satan is loosed after it, before Christs second coming; so it is clear that Satan hath been (as to this binding) loose before it, after Christs first coming, except we say, that all the time between Christs first coming and His second, shall be taken up in these two, to wit, 1. a thousand years restraint upon Satan, and then a little times liberty, upon the back whereof cometh the judgement: but the length of time interveening and the various and frequent ups and downs of the Church shew, that there are moe periods in her case, and the great liberty of the Church (and so the binding of Satan, which is still contemporary with it,) spoken of to be in the latter dayes of the Gospel, at least after the first thousand years, will not admit that: These thousand years therefore must not begin either at Christs birth or death, or yet at the destruction of Ierusalem, or sending of the Gospel to the Gentiles; (beside that it presupponeth Martyrs as antecedaneous to it) and therefore it must begin after these periods.
There is a second dominion Satan hath yet, even when the Gospel is preached, and that is by his guiding the publick magistracy of the world, whereby he condemned Christians, persecuted and destroyed them, and obstructed the publick and avowed profession of Christ in an united Church-way, (at least in a great part) and keeped up still Temples and idol-worship, and that as countenanced by Authority. Satan is put from this, Chap. 12. where we have the story of his casting from the throne, before which time he is seen as loose in heaven, that is, in person of the Emperours, as a bloudy Dragon ready to devour the childe, (as formerly, Chap. 6.) he rideth, as it were, on the red, pale and black horses, till by the sixth seal answerable to, and contemporary with, Chap. 12. he is in all these respects defeated, the publick and avowed worshipping of idols overturned, and the publick profession of Christianity countenanced by Authority; in which respect, (Chap. 12. ver. 10.) it is called the Kingdom of our God, and power of His Christ, which certainly inferreth a good condition to the Saints with it.
His third storm and loosing, after he cometh to the earth, is by more subtil means prosecuted in the first six trumpets by the beast, Chap. 13. and in the end of Chap. 12. which is contemporary with the first six trumpets. His restraint (as to that loosing) is by the seventh trumpet, wherein his dominion by the beast, such as formerly he had by the heathen Emperour, is overturned, and answerably to that liberty of his, (spoken of Chap. 12. and 13.) here is set down, in this third explicatory prophesie, Satans third restraint in opposition to that dominion of his by Antichrist: and this prophesie will be found contemporary with the seventh trumpet and the vials from their beginning, which succeed immediately to the witnesses ascending up to heaven, and to the end of the womans flight and abode in the wildernesse, and to the fourty two moneths of the beasts reign.
The fourth and last liberty and dominion of the devil mentioned, is this of his stirring up Gog and Magog, and his restraint, in reference to this, is the last judgement. Now, seing his binding here cannot be the first, as is said, nor the second, Chap. 12. this presupposing the beast in being, (as appeareth by these who reign in this time) nor yet the last, It must necessarily follow therefore, that it is the binding, spoken of in the third place, which is contemporary with the beasts overthrow, in whom he was formerly worshipped, and fain would have sustained that worship, but was bound up from it, and could not help himself, as Chap. 18.
Taking this then to be the binding of Satan, following upon that rage of his, Chap. 12. ver. 13, and 17. the scope will be to shew what came of the devil after he had brought that design to a great height, Chap. 13. So that if it be asked, what became of him after he had raged fourty two moneths against the woman, having made her flee to the wildernesse, and against the witnesses, having made them prophesie all that time in sackcloth? It is answered here, I saw, saith Iohn, him again taken and bound up from his liberty, as the beast was from his; and I saw that Church, which by and under the beast he had persecuted and made despicable in the world, brought again to an honourable condition (wherein he could not impede them) having again an honourable publick and avowed profession of the Gospel in greater number of professors, purity of doctrine, holinesse of life, spirituality of worship, and vigor of discipline, with much lesse outward disturbance than formerly: which restraint of his and kingdom to them continued a long time, till God in his secret justice permitted him to make a new onset before the last judgement by Gog, which followeth that assault of the devils by the beast, thereafter the Lord pursueth and overturneth him and his designs everlastingly; after which he shall never have a link of his chain loosed to the disturbance of Christs Church. This is the sum, which will be more clear in the particular explication of the words, and in that which followeth.
That we may the more clearly proceed, the great controversies in the words may be drawn to three heads, I mean in so far as concerneth the first event of Satans binding, till vers. 7.
The first, is, concerning the events prophesied of, that is, 1. What is meaned by this binding of Satan. 2. What by this dominion or reign of the Saints, of what nature and extent it is; which is also called living, and the first resurrection.
The second head, is, concerning the persons to whom this kingdom is promised, 1. Whether to dead or living Saints. 2. Whether to Martyrs only, or to others. 3. If only to Saints without any hypocrites. 4. If to these who suffer in themselves personally or in others.
The third head, is, concerning the time mentioned of a thousand years. And, 1. If the time of the Saints reign be contemporary with, or successive unto the thousand years of Satans restraint; and so, whether they be one, or two distinct times. 2. If these thousand years be definit or indefinit. 3. Whether it taketh in all the time after Christs death, or otherwise. 4. And mainly, whether these thousand years be applicable, and in the scope of the Prophesie and intent of the Spirit to be applyed unto any time wholly past, or wholly to come; or, to the time which is presently current.
The first and last head and last particular of it, do mainly decide the questions incident here, and make way for the right understanding of this Chapter. The first head openeth what is foretold here, the second to whom, the third when it is fulfilled.
Concerning all which we shall put by, 1. some things which we conceive more clearly to be truths and lesse controvertible; 2. Some things more obviously false, and which cannot any wayes be conceived as intended by these words in this vision; And so, 3. the things controverted will be fewer, and we shall have more ready accesse to speak of them.
The first thing we lay for truth, is, That whatever be meaned by Satans restraint here, it is not to be understood absolutely and simply in all respects, but comparatively and in some respect, so as notwithstanding thereof he is still deluding, deceiving, tempting and carrying many to hell, and not wanting instruments to disturb the Saints peace; (though he get not to that successe he would be at in the means he useth, nor yet to that readinesse of instruments and means he hath formerly used) for there are many dead, and continuing so as yet, ver. 5. he hath Gog and Magog, many yet without, and possibly also within the Church, in whom he reigneth, though he prevail not with them so as to bring them up against the camp of the most high; and his full binding is reserved till the last day, when he is cast in the lake, and when he getteth his finall judgement, Iude 6. And therefore (Mat. 8.) he pleadeth that his time was not come, fully and simply to be shut up. Beside, that that warning (that the devil goeth about seeking whom he may destroy, 1 Pet. 5.8.) concerneth Christians till the end of the world, they shall have a tempter of him till then, against whom they shall still have cause to watch. Therefore he is not simply bound up in hell; but, in his raging among men, restrained, and that eminently in a great degree: for, as Satan is said to be bound, when he is cast out from having absolute dominion over a man, Mat. 12. though he continue to tempt and trouble; so, in respect of the Church he is bound, though he may be troubling them, as he may do a particular person; yet getteth he never such absolute and full dominion over them again, in that respect he is restrained and bound; even so here.
2. We think here is understood his most eminent restraining after Christs birth till His second coming; and therefore Christs victories over him being alwayes the longer the greater, it is like to be the last great restraint of Satan, to wit, after Antichrists (at least, begun) ruine, which may be in sundry respects shown to be greater than any of the former, as having somethings of all the former restraints concuring together in it, and that in an eminent degree: However, that it is most eminent, is clear by these evidences, 1. that he is bound and sealed (in some measure) not only cast from the throne to the earth, but keeped from that liberty which formerly he had on the earth, The expression signifieth certainly a very great restraint. 2. The Saints peaceable reigne, sheweth him to be eminently bound; for, that they are now in more respect than at any other time, it is from this, that he is more bound up: and therefore this effect or concomitant thereof, to wit, their reigning, must of necessity be from a more than an ordinary binding. 3. That he may, and must be restrained, and said to be so in a greater measure and in a more eminent manner than agreeth to him, or can be said of him either before or after that, It is therefore a singular eminent binding, which differenceth this time and event from any time or state of the Church before or after it.
3. Concerning the Saints reigne for a thousand years, We take it for granted, 1. that it is contemporary with the former; so that both Satans binding, and their liberty and reigning, is for the same thousand years, which is clear, 1. by the repeating of them with the same article in the Greek, foreign, that thousand years, that, that, wherein Satan was bound; so after he hath told that Satans case is to be bound that time, he now telleth what the Churches estate during that time is, without which, the narration had been defective, as to the Churches comfort, had it not been added, that as during that time Satan was bound, so therein the Saints had a joyfull liberty. 2. This reigning of the Saints is set down as an effect of his binding; and they are mentioned together, to shew how the one had influence on the other, the restraint of the one importing alway liberty to the other: And it will be unsuitable to apply the Saints reign rather to the time of Satans loosing, than of his restraint, it being certain, that as his kingdom and reign hath influence on her disturbance, so hath his binding on her peace. Beside, it will be hard so to lengthen the world as to make two thousand years to passe after this binding before ever Gog and Magog come, or to make them fall within the time of the Churches reign; and it wanteth not inconveniences to make them fall together, that are mentioned as successive. We must therefore lay aside that opinion, which maketh these thousand years, of Satans binding and the Saints reign, successive.
A second thing clear of this reign, is, that whatever it be, it is on earth, and that not immediatly before the last judgement; for, Gog interveeneth before the resurrection come, and they, even these that did reign, are beset with Gog and Magog, who comes not to besiege heaven. 2. It is a reign or good condition that Satans binding hath influence to increase, and his loosing to diminish and disturb. Therefore it is not in heaven, to wit, of the souls of Saints, or Martyrs, who are dead; for, the devils binding hath no influence on that. 3. It is such a good condition as is capable of hazards and interruptions by enemies: therefore it is on earth. It holdeth forth then a good condition of the militant Church, and that in a particular limited time, which is not agreeable to it at other times; it cannot therefore be understood of suffering Martyrs, they being glorified in heaven after their sufferings in that time; for, this is no peculiar thing to any one time, but alwayes and in all times a truth.
Thirdly, As it holdeth forth a good condition, so it would seem eminently to hold out the best that they can expect on earth for degree, length of time, and kind of dispensations. This is clear, 1. by the expressions of sitting upon thrones and reigning, especially being compared with what went before of the womans fleeing and the Prophets prophesying in sackcloth; this saith, it is an honourable condition and settled, opposit to that. 2. By this, that they are stiled Martyrs, or such as were spotlesse in keeping their garments clean, which signifieth much holinesse; and their living with Christ also denoteth the same. 3. That they have a camp, and look as if all formerly dead were alive again, it signifieth number, they are numerous, all of them are put together, and, as it were, both these killed under Emperours and the beast Antichrist, they arise now in this new state of the Church. See Chap. 7. ver. 9, 10, &c. 4. That Satan is bound so strictly, and that they reign and live peaceably, it sheweth purity and peace in a great degree. 5. For a thousand years, it sheweth it is the longest time that hath been; before, the Church was seen overrun with persecutions, after, with heresies and Hereticks and their favourers, after that immediately with Antichrist, Now this flourishing reign shall be longer, the last then being the longest, most un-interrupted and compleat dominion, this must be it, all things considered.
Fourthly, It is some good condition peculiar to some one time, not such a reign as believers alway have even when Satan is loose and Gog and Magog comes, but something eminent that is not common to other intervals of the Churches condition, but is more than hath formerly been, or will after it be; for, as it is on the one side the devils eminent restraint, so, on the other, it is the Saints eminent reign, so as it was not in such case before these years began, nor yet is to be after they are expired.
A fifth thing we say concerning this reign of the Saints, is, that what ever it be, it is not absolute, either for holinesse, purity, peace, or length of time: which appeareth, 1. because so they reign as Satan is restrained, and his restraint being but partiall, so also must their reign be, seing their absolute reign is reserved for heaven after the last judgement, as his damnation is, it being only in heaven where that which is only perfect is, and what is imperfect is not done away to believers, 1 Cor. 13. till they come there, either in holinesse or outward or inward peace. 2. It appeareth from this, that while believers here reign in the world, in it is the devil, their own corruptions, many hypocrites (that being proper to the visible militant Church, till the last day separate all these who offend) and there being yet many dead in the world, who have not gotten victory of the beast, and there being also enemies without, as Gog and Magog, that want not enmity, but opportunity, It is therefore clear not to be an absolute freedom that they enjoy, though it be in some extraordinary measure and manner, yet onsets upon, and wrestlings with them are not wanting, and that with some successe, though God graciously disappoint as to the event, and suffereth it not to get to an height; yet all His children have their own crosses, and are to look for them to the end of the world. And although this be rejected by Alstedius, in his Diatriba, as axioma vulgatum but not probatum, and saith, these warnings belong to the primitive times; yet who shall consider (that the Scripture joyneth following of Christ, denying of our selves and taking up of the crosse together, as Mat. 16.24. and elsewhere, and maketh it a mark of sons and of love to be chastised, Heb. 12. and a piece of our conformity to Christ the head, Rom. 8.28. and a consequent unto Godlinesse alway, 2 Tim. 3.12. and many other places) will find it not so easie to reject it, except we would wave perpetuall duties, such as denying of our selves, &c. and deny that there were such need or use of crosses to believers, who will certainly have corruptions in them to be mortified to the end of the world, and so need the rod for promoving of that.
A sixth thing I suppose is clear, that what ever it be, it is not literally to be understood and properly as the words sound, but figuratively and spiritually. The particular making out of this will follow in the opening of the words. Yet this we may in generall say, 1. that they are figuratively to be understood, not as the letter properly soundeth; for, that the devil is bound with a chain, cannot be proper, but to shew that he is keeped-in, like a violent mastiffe in a chain, by Gods soveraignty; so thrones, the souls of these slain, their living and their resurrection, is figurative, as the rest who continue dead, signifieth not properly these who continued in the grave, but these in nature; for, it is said of all men, contradistinctly from these living, the rest of the dead, &c. yet the last judgement is not come (therefore many lived a naturall life then, who did not live thus, but as all men are divided in regenerate and unregenerate, so here they are divided in living and dead to that same purpose) So souls sitting on thrones and reigning with Christ cannot but be figurative, as that also of the resurrection, there being in the Scripture but one acknowledged, that is proper, which this is not. 2. I say they are to be understood spiritually, which confirmeth the former, that is, this Dominion, reign, living, and resurrection of the Saints, must be spiritually understood especially and chiefly: for clearing whereof, understand, that as there is a naturall and proper life, Dominion and Resurrection, so there is one figurative and spirituall which agreeth to all Christians. 1. There is a spirituall slavery and bondage to sin, death, Satan, &c. Rom. 6. we were servants to it, led captive by the devil at his will, sold under sin, and its reign, Rom. 7. So there is a spirituall dominion to be free from that, made Kings unto God, Rev. 1.6. and Chap. 5.10. reigning on the earth. 2. There is a spirituall death, Eph. 2. and 1 Tim. 5.8. and so there is a spirituall life, Gal. 2.21. 3. There is a Resurrection spirituall from the death and dominion of sin, that is it, Ioh. 5.25. The dead shall hear the voice of the Son of God, and live: and this is the in-bringing of many to the Gospel, or the breaking out of it, which is called a Resurrection, Rom. 11. as there is a Resurrection universall in the great day mentioned, ver. 12.
I say then, these words here, are spiritually to be understood especially, though not only, as is clear: For, 1. this dominion and reign is on the earth, Therefore it is not proper, but figurative, seing clear Scripture promiseth no such earthly temporall Kingdom to Saints, but warneth them to be alway looking for the crosse and affliction, which could not be if there were a thousand years freedom and temporall reign. 2. This is a dominion common to all Saints as Saints; for, the world now is divided in dead or unregenerate, and living, that is, Believers, and all these living are Martyrs, and such as have not received the beasts mark, (which is the character, Chap. 13, 14. and 17. of all the Elect) whereby is understood all true Believers; But no temporall Kingdom is promised to all Saints as Saints, but what is spirituall is promised. Ergo, &c. Yea, there can be no other; for, if all the Saints were temporall Kings, whom should they command? who should be their subjects? yet, without any confusion, spirituall dominion will agree to them all: neither can it be said they are to govern the Reprobates, who continue dead: For, 1. that would imply a distinct discernable separation even hereaway, as if no hypocrite could lurke. 2. The Text supposeth the Church visible and these without to be separated, as having their own Rulers, which appeareth in Gogs undertaking afterward, who is not subject to them. 3. There behoved to be many Kingdoms, if every Saint had one now, when they are multiplied and the wicked fewer. This is a reign especially of souls, and it is not for nought so expressed here, as there is a soul-merchandise hinted at by this expression, Chap. 18.4. So these live and reign as the most part of the world, are dead and in bondage, and enjoy not that resurrection; But that is spiritually to be understood, they were dead in sin and not raised thus to reign, Therefore so must the reign of Saints and their life on the contrary be spirituall; for, in this only they are singular. 5. It is a dominion at this time as common to all Saints, so peculiar to them and common to none other; But, no question, many Reprobates have yet dominion in the world, and so live without the Church: for, Gog and Magog have their own Magistrates then, and are said to come against the Saints, and not to rebell against them, which would have been true if Saints only had born dominion and rule over these: and when the devil goeth out to the four winds, it supponeth great and large territories to be even then without the Church, which certainly wanted not temporall rule. 6. It is such a dominion as Christ hath; for, they reign with Him; as therefore His Kingdom is on earth, so is theirs; But His Kingdom is not of this world, but is spirituall, Therefore so is theirs: for, this, to reign with Christ, speaketh not any new way of Christs reigning, but speaketh a new accession to His Kingdom, of others coming-in to partake of it with Him; and is certainly to shew what sort of Kingdom this is, which the Saints shall have, and to contradistinguish it from that dominion that is worldly. 7. It is such a reign on earth as all the Saints have in respect of kind, though not for degree; for, there is but one Covenant and Kingdom, and the same promise is made to all under the New Testament; But that is spiritual, They all (Chap. 5.10.) so reign on the earth. Ergo, &c. 8. It is such a reign, as it is a Priesthood, so are they Kings, as they are Priests. See vers. 6. These partakers of this Resurrection, are Priests to God; But their Priesthood is spirituall, and not again of off…ring outward sacrifices, So must also therefore be their dominion and kingdom. 9. Certainly spirituall mercies are the best, and the Churches condition that floweth and aboundeth most in these, must be the best condition: seing then this is the Churches best condition spoken of, It must therefore be especially understood spiritually; for, what is commended here, is not as simply commendable to men, but as commendable in a Church, and peculiar to her as such.
Object. If it be said here, Then nothing peculiar is promised to Saints, or Believers in this time, (seing that dominion agreeth to Saints at all times) which seemeth to be absurd, Therefore something more must be here.
Answ. That is granted, that something more is here, as is said: For, 1. now Saints not only reign singularly over their own lusts, but joyntly in visible Churches, and in a Church-estate, having all the Ordinances of Word, Sacraments and Discipline amongst them, and these in more purity, power and fruits than for any time before, and in longer continuance. The stamp of Gods authority on His Ordinances shall be more sensible now, than before. 2. Though it be not a temporal thing that their reigning consisteth in, yet shall they have more temporal freedom than formerly; the devil shall not mar the course of the Gospel neither by open violence, nor by Antichrists deceit, but still there shall be Churches either in kingdoms where they shall have law and allowance for their profession, or amongst enemies, and their enemies shall be restrained from being able to put them in such dolefull conditions as they have formerly been into; thus the Gospel shall be countenanced with publick authority, which was Chap. 12. And beside, they shall have freedom against Antichrists dominion with a more full performance of promises of the Spirit, which they had not then.
A seventh thing concerning this dominion, is clear, that it implyeth as more spiritual, so more temporal, peace and freedom than at any other time (putting the continuance of it and all together) and though it doth not mainly and especially, yet, in some measure, it doth take in outward peace in their condition also: which appeareth, 1. from Satans eminent restraint, which hath influence also on the Churches temporal peace as well as spiritual, so it followeth in some part as the other. 2. It appeareth from the event after his loosing, their temporal peace is then marred, therefore they had it by the devils restraint in some measure, otherwise they reign when Gog is high, as before spiritually in a good measure. 3. The pointing out of this reign, as having a more continued eminent honourable profession of the Gospel, not common to other times; and it being opposit, probably, to the Saints suffering times also when their Prophets were in sackcloth, and the Church forced to flee; It's like, it holdeth out a temporal freedom suiting with these ends and freeing them from the bondage they lay under before; for, if in suffering times, Saints still reign spiritually, Then that new engagement of Gog and Magog would not interrupt it, and so it would be a reign not for a thousand years only, but for the length of the world, for so they still did reign; Therefore it is not purely and only spirituall. We shall more particularly speak of it according to these grounds in the Lecture following.
Only now from what is said, we may gather, as to the events, that these cannot be expected from the text, which, both of old and of late, men have been fathering wrongfully on this place; as, 1. That Christ should come to the earth personally, and that all the Martyrs and Saints should reign a thousand years before the Resurrection, and have all sorts of pleasure, even unlawfull, as drinking, polygamie, &c. This was invented by Cerinthus, and still counted an heresie by the Fathers, even by these called Chiliasts or Millenaries by August. de civit. Dei, lib. 20. cap. 5, 6. Concerning the Millenaries errors about the thousand years, see Euseb. Eccles. hist. lib. 3. cap. 22. where he sheweth Cerinthus his heresie, who added sacrifices and ceremonies also. A second error different from the former, is, That some professe to expect such a reign with Christ on earth, yet so as not to enjoy carnal sinfull pleasures, but lawfull delights, wherewith (they say) the earth shall then abound: of such an oppinion was Iraeneus, Iustin Martyr, Lactantius, and many of the Fathers. This flowed from Papias, supposed to be an hearer of Iohn the Disciple, (which made his opinion the more to be received) but he was not. See Euseb. lib. 3. cap. ult. He also fell into other faults by following tradition contrary to the Word, which is a native consequent of that principle. 3. There was another opinion allowing the Saints Resurrection and Kingdom before the last day on earth, but abounding only in spiritual delights; of such Augustin professeth himself once to have been, and so it is like also were many of these Fathers called Chiliasts. This was still accounted an error rather than an heresie; but yet there is no such kingdom here.
Again, neither do these opinions spring from this text; As, 1. that before the Resurrection, which shall be general, the Martyrs (the text saith all Saints) shall arise a thousand years and reign with Christ, but in heaven; This is Piscator's opinion on the place.
2. Some bring not Christ down personally; yet plead for a resurrection of the Martyrs and a reigning of them with the Saints on earth a thousand years before the end of the world, as Alstedius doth in his Diatriba de mille annis Apoc.
3. Some go on more grosly, and add to that, that Christ in His personal presence (which is not spoken of in the text) is to reign with them on earth; Thus Henry Archer, and some others of late. All these thwart with, and are contrary unto the grounds formerly laid down.
4. Others also that begin these years too soon, or expect too great a temporal kingdom, or, an absolute universal freedom to come, may see the groundlesnesse thereof from what is said.