The Resurrection Revealed, Book 3 · Chapter 2 · Section 1
SECT. I.
The twentieth Chapter of the Revelation fully diſcuſſed, with a demonſtration of the true meaning of the one and twentieth Chapter, being the expoſition of the twentieth.
§. 1 BEfore we take all the choice places of the whole Scriptures in order as they lye in our Engliſh Bibles, I ſhall pitch the foot of my Compaſſe (to draw a right and clear circle) upon the twentieth Chapter of the Revelation: It being the manner and method of the Holy Spirit to declare things, eſpecially of this nature, gradually, as the Church is meet to heare, the ſtate thereof requires, and the time of fulfilling it drawes neerer, and …o ſpeaks moſt and plainlieſt at laſt. Many other inſtances might be given, but that the ſubject under hand is vaſt enought of it ſelfe. All theſe advantages falling to the ſhare of this twentieth Chapter of Revel. touching the point in hand, as the Cataſtrophe, reſult, and deſigne of all that God hath ſpoken before in the Old and New Teſtament, it makes this twentieth of Revel. no leſſe then a golden key to unlocke the Bible, eſpecially the Old Teſtament; that we may look further into other places of Scripture then meerly to make morall obſervations out of them, and mean while doe over-looke the Prophetical intent of God in them.
§. 2 In this twentieth Chapter of the Revel. verſ. 1. it is ſaid, AND I ſaw an Angel come downe, &c. which AND, or (as the Tranſlator of the Arab.) furthermore, or as in ſenſe it oft ſignifies, then, imports that John ſaw immediately afore ſomething in order to this: what was that? even that which our late invented diſtinction of Chapters and verſes, puts in Revel. 19. v. 19. I ſaw (ſaith John) the Beaſt, and the Kings of the earth, and their Armies, gathered together to make warre againſt him that ſate on the horſe, and againſt his Army (namely againſt Chriſt and his members, or Saints, vers. 11, 12, 13, 14.) And what was the iſſue of the War? That John goes on to tell us in the twentieth verſe of this nineteenth Chapter. And the Beaſt was taken, and with him the falſe Prophet (that is the Antichriſt either under the notion of humane Imperialty, or of Eccleſiaſticall Propheſie, or Teaching) were caſt alive into the lake, &c. And the remnant were ſlaine with the ſword of him that ſate upon the horſe. AND (ſaith John in this twentieth Chap. verſ. 1.) after this, I ſaw an Angel come downe from heaven, having the key of the bottomleſſe pit, and a great chaine in his hand, and he laid hold on the Dragon, that old Serpent, which is the Devill, and Satan, and bound him a thouſand years, &c. which can meane no other thing, but Chriſt and his Saints conqueſt over the Beaſt, and the falſe Prophet, and their Armies on earth, notwithſtanding all the power and policy of their ſeducing Generaliſsimo, the Devill. Here then in all, is Chriſt and his Army, and Anti-chriſt and his Army conflicting, and they conflict with the Sword, and Antichriſts Army is ſlaine with the ſword, and ſo ſlaine with the ſword, that the Fowles were filled with the fleſh of them that were ſlaine, (chap. 19. verſe 20.) A ſtrange thing to me if any ſhould dreame theſe things to be done only Spiritually, or in the world to come. There proceeded indeed the ſword out of his mouth, that is, Chriſt bid his Saints to ſlay them (which afore and after yee have explained) but they were materially, or corporally ſlaine, as the time, weapon, and their buriall in the bowels of Birds challenge that ſence; yea, marke further, the Armies ruine is put in Counter-deſtruction, or oppoſition to the ruine of their Chieftain, or Chieftaines, whoſe deſtruction was to be caſt ALIVE into the Lake, therefore the ſlaying of the Army with the ſword, to be devoured by the Fowles, muſt ſignifie a Corporall deſtruction.
§. 3 Now this deſtruction, Chap. 19.20. cannot be at the ultimate Day of …udgement, for that day is not till after the deſtruction of Gog and Magog, (which is long after the deſtruction of Antichriſt) verſ. 8, 9, 10, 11, 12, &c. of this twentieth Chapter, clearly diſtinguiſhed from that deſtruction of Antichriſt by two notable circumſtances, including many other particulars of order, time, place, &c.
¶. The firſt Circumſtance is, That Gog and Magog warre againſt the Saints, whiles they are in their injoyment of their glorious peace, after the ſaid Saints had reigned a thouſand yeares, ver. 7.8. when they had been partakers long afore, viz. at the beginning of the thouſand yeares of the firſt reſurrection, as a pledge that they ſhould not dye the ſecond death at the ſecond Reſurrection, ver. 6. after that they had reigned, and as Kings and Prieſts, and too with Chriſt a thouſand years, in the ſame ſixt verſe none of which particulars can conſiſt with ſupernal ultimate glory, when Chriſt himſelfe layes downe all his power (1 Cor. 15.28.) And after they have injoyed this condition a thouſand yeares, then, and not till then begins the Gogicall-Magogicall warre, upon which comes the deſtruction on Gogmagog, ver. 7, 8, 9. but the warre of Antichriſt in the nineteenth Chapter is, when the Saints are in great trouble; their bloud had been poured out unavenged till then, verſ. 2. the earth corrupted, ibid. The Nations are till now to be ſmitten, and to be RVLE'D with a ROD of Iron, ver. 15. The Wine preſſe of the fierceneſſe and wrath of God Almighty to be trodden, ibid. with many the like intimations throughout the Chapter, of the different ſtate of the Church now a thouſand yeeres before Chriſt came to deſtroy Gogmagog, as the ſequell of the twentieth Chapter makes the compute.
¶. The ſecond Circumſtance is, That after the thouſand yeares of Satans binding, and Antichriſts deſtruction, Satan is againe let looſe, he ſeduceth Gog and Magog, and then the Devill himſelfe (Chap. 20.10.) is caſt into the Lake of fire, WHERE WERE the BEAST, and the FALSE PROPHET, which had been caſt in there formerly, Chap. 19. ver. 20. evidently pointing at the deſtruction of Antichriſt, as finiſhed long afore; the fore-being there of the Beaſt, and falſe Prophet, being made the deſcription of Hell, as ſometimes the portion of Hypocrites is the deſcription thereof.
§. 4 The next paſſage in this twentieth Chapter of Revelation is, what he ſaw, in ver. 4. John ſaw Thrones, and they that ſate upon them, and judgement was given to them, and he ſaw the ſoules of them that were beheaded for the witneſſe of Jeſus, and for the Word of God, and which had not worſhipped the Beaſt, nor his Image, neither had received his mark upon their fore-heads, or in their hands; the meaning of all which you have in the next Chapter, viz. the 21. for verſ. 1. it is ſaid, And I ſaw a new heaven, and a new earth; little reaſon to mention earth, if it had been to deſcribe a ſtate in heaven above. The place is taken out of Iſa. 65.17. (as Peter hints, 2 Pet. 3.13. We according to his PROMISE looke for new heavens, and a new earth) I ſay, out of Iſa. 65.17. where God promiſeth unto the Jewes to build new Heavens, and a new earth, but with all mentions their injoying of houſes and vine yards. In the ſecond Verſe of the one and twentieth Chapter it is ſaid, John ſaw new Hieruſalem, indeed that on earth is old; but nothing is old in the higheſt Heavens, ſo that nothing there can be ſaid to be new, therefore this cannot be meant of that heaven. It is expreſſe, It comes downe from heaven, therefore it cannot expreſſe a ſtate in that ſupernall heaven, even as it followes, PREPARED as a Bride; which plainly evinceth that it is not meant of ultimate glory, where the Church is not prepared (that is done in this world) but perfected; as verſ. 3. it is ſaid, I heard a voyce OVT of heaven, to import, that it was of things not in the ſupreame Heaven, viz. That the tabernacle of God is with men, where God WILL dwell with them; which if meant of the ſupernall Heaven, would have been expreſt in a contrary phraſe, viz. The tabernacle of men is with God; for there is no need of a promiſe to aſſure us, that in the higheſt Heavens God will dwell with us. Agreeable to which the fourth verſe promiſeth, that all teares ſhall be wiped away; of which promiſe, as in relation to the ſupreame Heaven there was not the leaſt need, ſince God made it but knowne to the Sonnes of men that they ſhall inherit that place: all ſorts, Chriſtians, Heathens, &c. eaſily know, and beleeve, that there in that place are no teares, nor cauſe of teares; as appeares in the Chriſtians Creed, and the Heathens Doctrines of foreign, and their Elyſian fields. Every thing in that Heaven is ſo good that it cannot be made, (as in verſe 5.) new, that is, better. No need there, of that in the ſixth verſe (either promiſe or performance) to give unto him that is athirſt of the fountaine of the water of life. It is enough for God to promiſe that Heaven, as Paul thought it enough to ſay, Phil. 1. I deſire to be diſſolved, and to be with Chriſt; if we be once there, we ſhall not thirſt. Even as there (according to ver. 7.) ſhall be no ſtriving to overcome, much leſſe to overcome that in ver. 8. Feare and unbeliefe, &c. They in the ſupernall Heaven have overcome all things, therefore all theſe demonſtrate that this Chapter is of a ſtate on earth, not of one in ſupreame glory; of ſuch a ſtate on earth it is proper to ſay, as v. 7. He that poſſeſſeth it ſhal inherit all things; not only Gods preſence, but alſo all things, though as yet all things are not ſubject to Chriſt himſelfe, Heb. 2.8. and he ſhal be Gods Sonne. For if we beleeve, we now are the Sons of God, afore we come to ultimate glory, then this promiſed with a ſhal be, muſt ſignifie a ſuture eſtate; and on earth, becauſe of other circumſtances (as we are now enumerating) that are inconſiſtent with glory in the higheſt Heaven. In like manner the reſidue of this one and twentieth Chapter ſhewes, that the meaning is not of ſupernall, eternall glory (according to former common opinion of divines) as ver. 9, 10. An Angel ſhewes John the Bride, the Lambes wife, viz. the great City, holy Jeruſalem, deſcending out of Heaven from God, which cannot poſſibly be meant of a ſtate in the higheſt Heaven; no Angel need tell John, or he us, that the Church ſhall bee ſeen in that Heaven when there, it ſhall be ſeen without ſhewing, by all the inhabitants there. Nor is this a direct, but a croſſe phraſe, to expreſſe the ſtate of the Church aſcended, by its deſcending out of heaven from God. The ſoules of the elect muſt deſcend, to be united to their bodies on earth, there for a time to inherit all things (as ſaid afore) before their ultimate glory. And for that deſcription of New Hieruſalem by meaſures, &c. from ver. 11.22. can it meane the ſpanning of Heaven, or the meaſures of the place of ultimate glory? The parts and particulars are all too ſhort, and to no purpoſe; wee beleeve more then all in this Text, without this Text; doubtleſſe this Geometricall, and Architectonicall Iconi…me, or deſcription is taken out of Ezekiel, from Chap. 39. to the end of the Book, in all the Prophet importing thus much, that Gog the enemy of Iſrael ſhall be deſtroyed, and they themſelves ſhall bee gathered from their captivity and meaſures out to them their New Teſtament eſtate, that it ſhall be more goodly, and glorious, then all their Old Teſtament ſtate; and therefore when John hath this given to him, in Rev. 21. as an expoſition of Ezech. 39.40, 41, 42, &c. Chapters, it would be but a darke dreame to apply it to ſupernall eternall glory, which many circumſtances forbid; for if it be meant of that glory, why (ver. 14.) are only the names of the twelve Apoſtles to be inſerted in the twelve foundations, and not the names alſo of the twelve Patriarchs of the twelve Tribes? What need was there to tell us (ver. 11.) that the place ſpoken of here hath in it the glory of God, and a light like a Iaſper, cleare as Chryſtall? or to minde us, (ver. 17.) that the cubits were according to the meaſure of a man? or to warn us, (ver. 22.) that John ſaw there no Temple? and for that in ver. 23, 24. That God and the Lambe are the light of New Hieruſalem, …nd they that are ſazed ſhal walke in it, and Kings ſhal bring their glory and honour unto it. I aske any ingenuous man, whether he can (keeping his reaſon with him) apply theſe things to ultimate happineſſe in the higheſt Heaven? Is there a walking, or converſation of life in ſpirituall light? Is it not a quiet injoying, and beholding the unſpeakeable manifeſtation of Gods ſpeciall preſence? Doe Kings and Princes there goe and come, and bring their honour and glory to heaven? Or doe they bring (as ver. 26.) the glory and honour of Nations unto it? Thus take altogether, quarrell not peecely with this or that fragment, but take the whole entirely; and then tell me ingenuouſly, whether this one and twentieth Chapter can meane any thing but a glorious ſtate on earth before the ultimate Judgement, at which time is rather a deſtruction, then an extruction, or building? and therefore this Chapter clearly containes the admirable ſtate of the Church of Jewes and Gentiles for the ſpace of that thouſand yeares in the twentieth Chapter, the expoſition whereof is the work now in hand, to which we returne.
§. 5 The third paſſage in this twentieth Chapter of Revelations is, that the Saints reigne with Chriſt a thouſand yeares, or the thouſand yeares. This number of yeares is expreſſed ſix times in the firſt ſeven verſes, twice foreign and foure times with an emphaticall Article foreign. Can any judicious man take this meerly Allegorically, and not Hiſtorically, and litterally? Can he upon good grounds make it to ſignifie leſſe then a thouſand yeares? It is true, a thouſand yeares in Gods account (2 Pet. 3.) in regard of his preſent knowledge of all things, or knowledge of all things as preſent, and his eternall entity before, and beyond all things, are but as one day, but ſtill a thouſand yeares are a thouſand yeares in themſelves, how ever they be as nothing in compariſon of God. But can man make a long time and a ſhort time all one? Are a thouſand yeares to him but as one naturall day, or to the Saints here reigning? ſurely then the Saints priviledge of reigning, or the binding of Satan for their ſakes, will amount to a very ſmall matter. Then on the morrow, Gog and Magog ſhall riſe againſt the Saints, for at the end of the thouſand yeares they ſhall riſe againſt them. Or can any conſidering man make theſe thouſand yeares to ſignifie more then a thouſand yeares, viz. eternity? the Scriptures have no ſuch phraſe (that I know) And divers of the Fathers afore the Floud, though in a worſe life-cheriſhing ſtate, lived within a few yeares of a thouſand. Is there not a notorious eminent punctum, or point of the beginning, and period of the ending of theſe thouſand yeares? They begin with the fall of Antichriſt, the deſtruction of his Army (Rev. 19.19, 20.) and the wonderfull binding of Satan, chap. 20. ver. 2. And they end with the looſing of Satan, and the warre with Gog-Magog. Is it poſſible now that any ſhould referre this to the eternity of ſupreame glory? therefore as ver. 4. it muſt needs be meant of reigning with Chriſt on earth at leaſt a thouſand yeares, properly underſtood, as it is expounded, Revel. 5.10. for all the Saints that are found on earth at Chriſts next coming, never reigned with Chriſt in heaven; and after the laſt Judgement, Chriſt doth not reigne as Chriſt, but layes downe all, 1 Cor. 15.28.
§. 6 Let us in the next place take ſome maine particulars of this twentieth Chapter, and compare the myſtery of the things, with the hiſtory of times; Johns ſcience with our experience, and ſee whether we can make theſe all hold together, unleſſe wee underſtand them of a glorious Kingdome of Chriſt on earth, before the ultimate day of judgement. We will cull out but three particulars: 1 The reſurrection of the Saints, verſ. 4, 5. They muſt ſo live, as the dead wicked that while did not live: But the dead wicked did live that while in ſoule; therefore the Saints muſt live more then ſo, viz. muſt live that while in ſoule and body too. Againe the Saints muſt ſo live at this firſt reſurrection, as the dead wicked ſhall at the ſecond reſurrection. But the dead wicked ſhall live in ſoule and body at the ſecond reſurrection; therefore the Saints at this firſt reſurrection live in ſoule and body. Let the Reader piercingly weigh the Text, and he ſhall finde theſe ſyllogiſmes little leſſe then demonſtrations. As for the difference of grace and non-grace, that difference was made before death in the life time of the Saints and wicked. The ſecond particular is, the caſting of the Devill into the bottomleſſe pit, and ſhutting and ſealing him in it, that he may not ſeduce the Nations till the thouſand yeers be finiſhed, verſ. 3. The third particular is, the letting looſe of Satan at the end of the thouſand yeers, to ſeduce all the Nations on the foure corners of the earth, till he gather together an innumerable Army to encompaſſe the camp of the Saints, the event whereof is, that that Army is conſumed with five from heaven. After which immediately begins the laſt judgement, verſ. 7, 8, 9. Now wee ſhall challenge literas omnes, & literatos, all learned books, and men, when in all the one thouſand ſix hundred and fifty yeers of the New Teſtament by-paſt, were theſe three particulars fulfilled. When did the Saints or Martyrs ſo riſe? For ſtill they have been, and are under perſecution, or ſore afflictions, in one or other, or ſeverall Nations more or leſſe? When was Satan ſo bound, and impriſoned, as that he did not ſeduce the Nations? For to this day Lutherans, Proteſtants, Papiſts, Turkes, Indians, Jewes, &c. are ſeduced by him in matters of Errour and War. And when was there ſuch an innumerable Army encompaſſing the camp of the Saints, conſumed with fire from Heaven, upon which immediately followed that day of judgement, when the Devill is caſt into the lake of fire, a Throne is ſet, and the bookes are opened, &c. as it is v. 10, 11, 12?
§. 7 It is true, ſome learned men doe ſay, that the time of Satans binding, that he could not ſeduce the Nations for a thouſand yeers (to the making of an happy time for the Church ſo long) began three hundred yeers after Chriſt, and ſo ended one thouſand and three hundred yeers after Chriſt. For ſay they, at the end of three hundred yeers after Chriſt the ten perſecutions ceaſed, in which perſecution (ſay they) Satan was looſe to ſeduce the world. But thoſe perſecutions being ceaſed, the thouſand yeers of the Churches comfortable condition began. So Mr. Brightman (on Revel.) and Mr. Fox (in his book of Martyrs) onelyonly with this difference, That one of them inſerts within the ſaid thouſand, by them laid out, the five months mentioned, Revel. 9.5. as a ſo long interruption of their deſcribed quiet in thoſe thouſand yeers; underſtanding by thoſe five months certaine yeers, that is, that every day of thoſe five months ſignifies a yeer, which, according to ſolary months makes the thouſand yeers end an hundred and thirty yeers lower, or according to …unary months, one hundred and twenty yeers later. Pareus begins the thouſand yeers of the binding of Satan, &c. at the deſtruction of Jeruſalem by Titus ſixty nine yeers (as he accounts) after the birth of Chriſt; At which time (ſaith he) the Jewiſh Temple and Worſhip ceaſing, the great impediment of the Gentiles imbracing the Goſpel, was removed: So that this while Satan was bound from ſeducing the Gentiles, or Nation.
§. 8 Whence firſt let the Reader obſerve by the way, that all theſe three godly and greatly learned men doe concur and fully agree with us in this, that the meaning of the thouſand yeers is literall: That it ſignifies a thouſand yeers properly taken; yea and to include ſenſible events, though they differ from us, and from one another in other particulars.
§. 9 But for the opinions themſelves, we cannot agree with them in the beginning of theſe thouſand yeers, and conſequently not in their ending.
1 ¶ Not with Mr. Fox, and Mr. Brightmans computation; Firſt, becauſe they include the ten Perſecutions (which laſted three hundred yeers) within the time of Satans beng looſe and ſeducing the Nations, preceding the beginning of their account of the thouſand yeers, whith ten Perſecutions include the Apoſtles time and the Primitive pureſt times; And ſo by conſequence, Mr. Fox, and Mr. Brightman make thoſe primitive times more corrupt, and more ſeduced then the ages following the ten Perſecutions, which is contrary to Rev. 11.1. and Revel. 12.1. And contrary to experience out of all antiquity; that in thoſe times the Church was far more pure generally then ever ſince. Secondly, becauſe this compute of Mr. Fox, and Mr. Brightman makes the times following the ten Perſecutions to begin an happy thouſand yeers for the Church, and ſo to continue to one thouſand three hundred yeers after Chriſt. But this is contrary to experience from all approved antiquity, who doth give us a particular account, that after that little time in the life of Conſtantine the Great, wherein the Church had ſome outward peace and proſperity, anon began the black-hereſie, and bloody-perſecution by the Arians, upon the necke of which followed Pelagianiſme, and many other groſſe and grievous errours and hereſies.
2 ¶ For the computation of Pareus, that cannot ſtand, for many ſtrong reaſons that batter it downe: For firſt, the Jewiſh worſhip did not ceaſe (as Pareus affirmes) at the deſtruction of the Temple by Titus, but doth continue to this day. And inſtead of the exerciſe thereof in that one Nation of the Jewes, it is practiſed by them in their Synagogues in moſt Nations in Europe, if not elſewhere alſo, as our Country-Merchants and Travellers are eare and eye-witneſſes. If by Jewiſh worſhip Pareus doth mean that particular of it, of ſacrificing, as if that at leaſt ended at Titus deſtruction of the Temple, therein alſo is Pareus miſtaken, as moſt Eccleſiaſtical Hiſtories, and Chronologies abet us to affirme. For, ſay theſe Records when Titus had overthrown the Temple, the Jews ſacrificed in the City as neer the ruines of their Temple as they could. Yea when Hadrian, or Adrian the Roman Emperour had deſtroyed the City, they ſacrificed at Mamre, where God appeared formerly to Abraham. Nor was their zeale to ſacrificing ſo extinguiſhed, when Conſtantine the Great beat them from Mamre: For anon after Conſtantine, Julian the Apoſtate the Romane Emperour encouraged the Jewes to returne to Jeruſalem, there to re-build the ruines, and offer ſacrifice, till fire from heaven diſcomfited them, which falls far lower then ſixty nine yeers after Chriſt, namely to about three hundred and ſixty yeers after Chriſt: So that this Jewiſh worſhip laſted all the time of the ten Perſecutions, in which Mr. Fox, and Mr. Brightman ſay, Satan was let looſe, and not bound up as Pareus affirmes. 2 Within this thouſand yeers (of binding Satan) computed by Pareus to begin at ſixty nine yeers after Chriſt, is found nothing for the Jewes, nor their new Jeruſalem, contrary to the ſcope of all the Scripture (as we ſhall hear abundantly after) which cleerly drives at this, that the call of the Jewes muſt be a great part of the glory of that ſtate we ſpeake of, and they the principall partakers thereof. 3 In all that thouſand yeers which Pareus makes up, beginning at ſixty nine yeers after Chriſt, and conſequently ending at one thouſand ſixty nine yeers after Chriſt, all things are found to be in a quite contrary eſtate to Satans binding from ſeducing. For in thoſe ages were infinite monſtrous Hereſies and Apoſtaſies (ſo well knowne to the learned that I ſpend not time to quote Hiſtorians.) For beſide the Hereſies afore touched, there aroſe within the ſaid thouſand yeers (viz. about ſix hundred and odd after Chriſt) horrid Mahumetiſme, ſpread to this day over a great part of the world. About which time the myſtery of Papal iniquity had wrought to a great height: Both increaſing for the generall to this day. Both, the one by their Turkiſh wars, the other by their maſſacres, having poured out a ſea of Saints blood. Now how can wee ſay with any ſhew of reaſon that Satan was bound this while from ſeducing the world, when he did ſo potently prevaile? 4 Where are the Learned, or the Libraries to tell us of the riſing, or of the reigning of the Saints, or Martyrs from ſixty nine, to one thouſand ſixty nine after Chriſt? 6 If the thouſand yeers begin at ſixty nine yeers after Chriſt, and conſequently end at one thouſand ſixty nine there hath been ſince that a thouſand ſixty nine to this yeer one thouſand ſix hundred fifty two above five hundred and eighty yeers, which five hundred and eighty yeers cannot be counted a litle ſeaſon. It is ſaid Rev. 20.3. After the thouſand yeers are expired, Satan ſhall be let looſe a little ſeaſon: But by Pareus his account of the expiration of the thouſand yeers at the thouſand ſixty nine yeers, Satan ſince that hath been let looſe five hundred and eighty yeers (as wee have ſaid) which cannot be reckoned for a little ſeaſon in compariſon of the thouſand yeers of Satans binding (as is Saint Johns ſenſe) for it is above halfe as much as a thouſand yeers. Seventhly, and laſtly, If the thouſand yeers are ſo long ſince expired, where, and when ſince that expiration hath appeared that after a little ſeaſon was gathered together Gog and Magog encompaſſing the Camp of the Saints (upon a new ſeducement by the Devil) and were conſumed by fire from heaven, upon which the day of judgement began?