Commentary on Revelation, Lecture 2
LECTURE II.
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, &c.
IT would follow that we should lay down somewhat more particularly to shew wherein this good and excellent condition of the Saints here spoken of consisteth, as it is holden forth according to the preceeding grounds; by which we may see it is 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 mysterie, and unheard off in any other place of the Scripture, is contained here, it hath occasioned the many mistakes about the meaning thereof. In sum then, we conceive this place to hold out a flourishing and good condition for some time, of the Church-militant in the dayes of the Gospel, in these six, peculiarly agreeing to that time and going together, opposit to 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 speciall thing wherein and whereby Christ doth reign on earth Himself, this being the rod of His power, Psal. 110. vers. 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 naturall slavery and death by it, under which the most part of the world lyeth, Therefore is the word blessed and holy is he that is partaker of this resurrection, ver. 6. and for this they are called Priests unto God, and opposed to the dead world, ver. 5.
3. It consisteth in the plurality and abundance of Professors their embracing this Gospel, many Nations setting their face toward Zion, and joyning themselves to the Lord. This, Chap. 11. is given as a speciall evidence of Christs reign when the Nations become His: and thus their reigning is opposed in respect of their multitude to the fewnesse of the sealed ones who were before, Chap. 7. (the two last parts being compared together) when they were shut up in the Temple, Chap. 11. ver. 1. and 2. Then neither Christ nor they seemed to reign; but when the Temple is again opened at the end of that Chapter, then beginneth their dominion; even as their former purity and light is opposed to the darknesse and errors that went before, as Iudah is said to rule with God, Hos. 11. ult. in respect of Ephraims bondage in error.
4. It consisteth in a visible, bold, publick profession of these Saints by a Church-state, not only worshipping privately, as when the woman fled to the wildernesse, but openly as when the Prophets put off their sackcloth, and are taken up to heaven, when there are Nations together, and the Temple open, and Religion avowed and Discipline exercised. Then they reign; this is opposed to their former lurking.
5. It is in outward freedom, sometimes they are persecuted, and are not free to bear office in military or civil imployments under heathens, to buy and fell under the beast, Chap. 13. Now, either God giveth them favour in the eyes of Rulers, or restraineth their malice by some counterballancing thing, or turneth them to be worshippers of Him, as He did Constantine: Thus they reign when they have law for them. In which respect, (Chap. 12.9.) it is said, the Kingdom of our Lord is come, when heathen 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 extreams are to be guarded against. It is not therefore, 1. an absolute freedom in an height of superiority in temporall or spirituall priviledges, but in a good degree, being compared with the Churches condition at other times. It is the most free and longest time of the Churches peace with greatest light, holinesse and number of Professors; but cannot be extended so as we may warrantably think that there should be no crosses nor hypocrits nor offences amongst the people of God during that time. 2. That good condition cometh not instantly to an height, and to the chief top of it, but by degrees from lesser to greater, from a day of small things to greater: for, even as the Churches low condition under Antichrist and her prophets prophesying in sackcloth, and Antichrists dominion came not to an height at once (though all these conditions be accounted for such a definit 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 partiall interruptions of this good condition, and seeming, if not reall, (in part at least) declinings from it; for, that is not understood in any condition, that it shall continue alway alike, the Church may have difficulties now, as Antichrist had opposition during the time of his reign; But it is meaned, 1. that, during that time, enemies shall never universally eclipse the face of a visible Church, as at other times, so as to make her flee to hide her self: and that in the upshot, the Saints shall ever be gainers even here, though for a time they may be straitned and wrestle, yet it shall not be now; as Chap. 13. where the beast maketh war and overcometh them, but, as it is, Chap. 17. the Lamb, with the chosen and faithfull that are with Him, shall make war with the enemy and overcome in end, though they want not enemies even then, It is not then wholly uninterrupted and constant. This being the truth of the good condition holden forth here, we may see how unwarrantable it is either with some of old, or others of late, to abuse this place unto an absolute dominion; and that we may be put from the expectation of such a strange thing from this Text, (though the expressions be strange) and that, what ever be meaned by it, yet we may be sure no such uncouth thing (especially temporall) 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 principall Prophesies going before; it being an explicatory vision, it must belong either to the time of the seals, trumpets or vials: for, the seals begin after Christ, and continue till Antichrist begin, (under-hand at least) to work; this is certain. 2. The trumpets follow, and continue till Antichrists begun fall; this is also certain. 3. That the vials succeed the trumpets and carry on Antichrists ruine, and the state of the Church to the end of the world, is also cleared before, Chap. 11. and Chap. 16. So that for the period of this vision, the devils finall overthrow is the same with the period of the vials; for, the sixth overturneth the beast, and the seventh vial bringeth with it the next more universall overthrow to the devil, which can be fixed at no other term, but the end of the world, when the devil is cast in the lake, where the false prophet was, which knitteth the casting down of these enemies together in an immediate successive way, as the last two full victories which Christ shall have; which confirmeth what is said. Now, this being truth, it must follow then, that these thousand years are contemporary with one of these prophesies, seing they go before the end of the world, and are at some certain time, Therefore we must understand so this kingdom and dominion of the Saints, and binding of Satan, as must be agreeable and competent to one of these prophesies, and the events foretold in them; But if we will look through all these prophesies, we will find the Church having enemies and the Saints having their difficulties: under the seals there is open persecution, under the trumpets there is Antichrists tyrannie, and under the vials (look but the fifth vial, Chap. 17.) these Kings war against the Lamb: and see the sixth, Chap. 16. there are in much vigour against the Church, the beast, false prophet and dragon, sending out unclean spirits, that with many do prevail to bring them up to battell against the Lord. See also the seventh and last, the devil is not yet taken till the end, he hath a fresh loose not long before it, by Gog and Magog. Now, if so be, where will this absolute dominion of the Saints for such a time appear? This one consideration well grounded, will overturn that conceit; for, this dominion is either contemporary with these, and so not absolute; or, it is successive to these; which to say, 1. doth contradict that truth, that the vials bring the end. 2. It contradicteth this truth, that by this vision, that prophesie of the vials (especially the seventh) is explained, otherwise the seventh vial is 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 dayes, which for the Elects sake are shortened. We conclude then, it is such a good condition as must consist with some of the difficulties of the Church, mentioned in the former prophesies: for, though the Saints good condition here only be set down, yet are we to read the state of the enemies in some other place, it being ordinary in this prophesie to set down first one event, as it is by the vials told what is become of enemies, and then to set down another contemporary with it, as here, how it was with the Saints.
2. For removing this strange thought, we would consider the Prophets manner of prophesying good to the people of God; How do Isaiah, Ieremiah, Daniel, Ezekiel, Zechariah speak of the Iews estate after the captivity? and how do all speak of the dayes of the Gospel in generall, as the weak shall he as David, their horns shall be iron, and their hoofes brasse, and they shall thresh the Nations, they shall lie down and none shall make them afraid and many such like? Yet if any would draw from them a temporall happinesse; or an absolute freedom, would not the event (the best commentary) confute him? Take the prophesie of Daniel, wherein often it is said the Saints shall take the Kingdom, which is no temporall thing, nor this intended here, as appeareth, in that it is a Kingdom not for a thousand years but for ever. Now, it being certain that such manner of speaking and expressions, are usuall to the Prophets when they set out spirituall mercies or temporall deliverances that are but partiall, and in their events have been inferiour to what the expressions literally Bear (though they be in themselves great and glorious) and this being clear all alongst this prophesie, that Iohn 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 Iohn's way in this same vision: certainly some things, yea, many, are not to be applied according to the letter, but in a spirituall way to be understood, as these expressions (ver. 6.) of the first Resurrection, must be necessarily meaned of rising from sin; for, it is a Resurrection opposed to the sinfull dead world, which continue dead and did not rise. 2. It is such a Resurrection, as upon which, freedom from the second death doth flow; but that is not a bodily Resurrection, but a spirituall: for, many at the last day rise bodily to contempt, Dan. 12. which sheweth that that place speaketh of the last Resurrection. And, 3. it is such as the want whereof maketh men liable to the second death, and it is not the want of the first bodily Resurrection according to the Millenaries themselves, (for then, seing, as they say, none arise first but Martyrs, none should be saved but Martyrs) but the not being born again, that secludeth from heaven; and that expression concerning the priviledge which these that are raised here have, They shall be Priests to God, must either be spiritually understood, or we must, with Caerinthus, bring back again the sacrifices, and ceremonial and typical worship, contrary to the whole strain and series of the Gospel. And seing the former part of that 6. ver. is necessarily figuratively and improperly to be understood, why not the latter part also, that they shall reign with Christ? We conclude then, that here there is no absolute temporall Kingdom promised, but such as we have before hinted at.
We come now to speak of the second head wherein the question lyeth, and that is concerning the parties who are partakers of this good condition, which hath also sundry branches.
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 Lords presence personally and visibly to converse on earth with His people, though we will not say, but there is in this time an eminent measure of His presence by His Spirit and Power in His Ordinances, and manifestations in His dispensations more than ordinary; that is not controverted. But that personall presence we deny, on these grounds, 1. Because the Scripture is silent of it, and knitteth ever Christs personal coming again and the last judgement together, as holding that out to be His errand. If it be said here, They are said to reign with Christ, Therefore He must be on earth. Answ. It followeth not, no more nor when it is said, Gen. 5. Enoch walked with God three hundred years, or, that we suffer with Christ, Rom. 8. or converse with Him, Therefore He is on earth suffering with us or walking with us; 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 personall presence, but a spirituall, 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 spirituall presence of Christ with them; 2. a common interest and account of dominion, as there is a common interest and account in their suffering. Thus to reign with Him, differenceth their good condition from the good of worldly mens conditions, even as to suffer with Him differenceth the nature of their sufferings from wordly mens crosses. 2. It is clear from this, that it is not said simply they reign, but reign with him: the peculiarnesse of the dominion for these thousand years, is not on His side, but on theirs; for, He reigneth before and after; only for these thousand years, the Saints, who did not so reign formerly, are admitted to reign with Him: therefore as His reign is ordinarily, so is it now: for, there is no change on His side; but ordinarily it is not personall, but by His Spirit and Ordinances, Therefore it is so now, and no otherwise.
2. Either this personall reign of Christ, is after the day of judgement, as the old Chiliasts thought; or, it is immediately before it, or during it, as these that would have Christ continuing, as it were, His judgement that long time, as Tyllingast and others of late. But the Text overturneth all these, 1. It is not after the day of judgement: for, Gog and Magog are before the day of judgement; yet Gog and Magog are after these thousand years, Therefore it cannot be expected after it. 2. It is not immediately before: for, 1. Gog and Magog interveens, and the dominion of the Saints is interrupted before that. 2. At the day of judgement, Christ is not on earth, but cometh in the clouds from heaven. See 1 Thess. 4. ver. 16, 17. the Lord Himself shall descend, Therefore He is not on earth; then shall we that are alive be caught up together with them in the clouds, to meet the Lord in the air; and so He is there, and we shall be for ever with Him: Where both these are clear, 1. That at the day of judgement, Christ is not on the earth, Therefore are the Saints caught up to meet Him. 2. It is clear, that He and they return not to the earth, but they abide in heaven for ever with Him: for, their continuing with Him for ever, is expresly subjoyned as the fruit of their being caught up, and so supponeth that it is not to be on the earth.
3. We argue (for preventing an objection) thus, At Christs personall 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 judgement; 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 definit 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 judgement. 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 judgement: 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 interveening 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 peoples comfort temporall, and will He leave them then in a new strait, or continue with them, and not prevent it? 2. How converseth He on earth? either He must still be in the company of all His Saints, and so cannot be in one place, contrary to the nature of His true body, or He must be sometimes with some, and sometimes with others, and that consisteth not with this, that they all reign with Him a thousand years, if to reign with Him be to have His bodily presence, some must alway want it: for it cannot be so on earth with the Saints, not yet made in their bodies spirituall, as it will be in heaven in the injoyment of His presence. 3. By His descending, He behoved either to bring all the Saints from heaven to an earthly glory, to eat and drink again, contrary to the Scripture that saith they shall be like the Angels; or, He must leave them in heaven, and so their felicity, by wanting of His bodily presence, (in which the happinesse of heaven in a great part consisteth) is, however it be, impaired. 4. Let it be asked, what cometh of Saints for these thousand years, when He reigneth on earth? either they live all that time, which none can expect, or else they die, and then by death they are not to be with with Christ, (which being with Him, maketh the Saints willing and desirous to be loosed, Philip. 1.21.) but are for a time to depart from Him: And so in sum, Christs being here on earth, proveth neither for the comfort (simply at least) of Saints in heaven nor in earth: We would therefore much improve the waye… of presence we have, (to be at a higher degree in these) and contentedly suspend the injoyment of Christs personall presence till we get it where He is.
It will not remove those absurdities, to say with one, to wit, Tyllingast, 1. That this personall coming of Christ, is the same with His second coming to judgement, and that these thousand years and what followeth, is the day of judgement, as it were, continued and current, Nor, 2. to say, That the Saints continuing on earth, during such a time, doth not mar their glorious condition, more than it doth to Angels to be abroad in their imployments. To the first we say, That at Christs coming He cometh in flaming fire with all His holy Angels, the powers of heaven are shaken, faces gather palenesse, and mens hearts fail them for fear, &c. And it is certain that this insurrection of Gog and Magog against Christs Church, is after these thousand years: Now is it credible, that during the time of judgement, while Christ in such glorious majesty is sitting as Judge, that there can be heart in any creatures to essay, much lesse in any measure (as is here supposed) to effectuate such an undertaking against Christ and His Saints as this of Magog is? especially if we consider, that the same Author maketh the destruction of the beast to follow Christs personall coming, as the first act of His judgement: and to suppose such an interruption, (or mutiny against the Judge) as this, is not consistent with the nature of Christs judicial procedure.
To the second, although we say not, that it is inconsistent with the Angels glorious condition to serve their Master any-where by executing His commands; yet, is it never said, that Satan is loosed on them, and that they are encompassed, as it is said here of the Saints, who are after these thousand years straitned, they, as it were, having the defenders part and the wicked as the stronger party pursuing them (therefore is their state then differenced from their good condition preceeding:) and can that consist with a glorified condition? We may presse this opinion, thus, If all the departed Saints be bodily to be raised and to reign with Christ these thousand years, Then all the dead reprobats are at the close thereof bodily raised and joyned with Gog and Magog in the pursuing of the Saints and encompassing of them: for, the wicked live so after the thousand years as they did not before, and their following condition after that time, is opposed to the former during that time, as is clear. That the wicked also after that time prevail and the Saints suffer, the opposing of the Churches estate after that time to its good condition during that time, doth also confirme: for, all on earth are then divided in these two, the holy City who are encompassed, and these who do encompasse. And seing these wicked reprobate cannot be comprehended under the first party that suffereth, They must therefore be comprehended under the last who for the time prevaileth: and so the pressing of this bodily resurrection and reign of the Saints upon earth, will infer also a bodily resurrection and reign of the wicked reprobats, 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.