The Sealed Book Opened, Commentary · Chapter 20
CHAP. XX.
The Sense or Explication.
THis Chapter is a recapitulation of the hystory of the Church from the first promulgation of the G…spel amongst the Gentiles, to the l…st glorification of Christs Church in the heavens, the parts whereof are three, the first of the Dragons binding a thousand years, to v. 7.2. Of his loosing thereafter, and bestirring himself, from v. 7. to 10. 3. Of his casting into a lake of fire, and of the last and general judgement, to the end of the Chapter.
Ver. 1. ANd I saw an Angel come down from heaven, having the key of the bottomlesse pit, and a great chaine in his hand.
First then, this binder is an Angel, by whom is meant that great Angel of the Covenant Christ Jesus, …or it is he that has the key of the bottomlesse pit, not for that use, as we see c. 9.1. the Angel thereof go… the same to let out darknesse, but on the contrary to bind and imprison him therein who is the Prince of d…rknesse, that is, to restrain his malice and machinations, he being (as is said, Luke 11.22.) the stronger man, who came to destroy the works of the devil, 1 John 3.8.
This Angel is said then to come down from heaven, to wit, by manifestation of his power and presence, not like that Angel of the bottomlesse pit, who c. 9.1. is said to have fallen from heaven, as also he is said to have a great chain in his hand, whereby is meant his omnipotent power of restraining Satan and all his instruments from whatsoever he permits them not to do, they being under his power as a dog upon band. Whe…efore it is subjoyned that he laid hold on the dragon, who is also called here,
Ver. 2. And he laid hold on the dragon that old Serpent, which is the Devil and Satan, and bound him a thousand years.
That old Serpent, which is the Devil and Satan, as he is likewise so stiled, c. 12.9. and bound him a thousand years, which binding up or restraining was from such open rage of persecution as was used by the Heathen Emperours, but especially for that end which is spoken of in the next verse, to wit, that he should deceive the Nations no more, which is to be understood, not absolutely from all sort of deceiving, but from that sort which he used before the preaching of the Gospel amongst the Gentiles, by the responses of his hellish oracles, and such grosse idolatry whereinto he drew them, and which by the preaching of the Gospel and conversion of the Gentiles was silenced and abolished, and he (as it were) bound up therefrom. Therefore Sindas reports, that Augustus enquiring of the Oracle of Apollo who should reign after him, answered.
Me puer Haebreus, superum rex, linquere tecta
Haec jubet, & ditis coecas remeare sub umbras,
Ergo sileus aris tu nunc abscedito nostris.
During the time then wherin he was bound up from that sort of grosse and Paganish deceiving, he was never busier, by the vicar of his power, to whom he resigned his throne, as c. 13.2. to deceive in a more subtil way, changing himself into an Angel of light, and under presence and profession of the Christian name, to suppresse and overthrow the truth of Christ Jesus, which thing to be true, may be seen, 1. By the great successe of thi… manner of deception these thousand yeares, which he had, as we may see, c. 13.16. so that all the world followed the be…st, whose names were not written in the book of life▪ 2 By this, that v. 4. John saw the souls of these that were beheaded for the witnesse of Jesus, and had not worshipped the beast nor his image, living and reigning with Christ these thousand years, foreign, which v. 1. are called, foreign, without any article, to shew that he means these thousand years that Satan is bound up himself from the first sort of deceiving, yet is let lose as it were, in the vicar of his power to deceive after another manner, and to kill the faithful witnesses spoken of, c. 11.3.
Ver. 3. And cast him into the bottomlesse pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
Being thus bound up and imprisoned, it is said, that a seal is set upon him, to denotate the sureties of his custody, alluding to that which was done by Darius when Daniel was cast into the lyons den, Dan. 6.17. and by the Jews when Christ was intombed, Mat. 27.66. After which thousand years (sayes John) he must be losed a little season, which must not be understood of the necessity of coaction, but of divine determination. 1. That it may be made manifest how great the rage and fury of Satan would have been all the former while, if he had not been restrained. 2. This losing is only for a little season, that Gods Saints may hereby be comforted and armed with patience, when they see Satan to rage most, knowing that his time is but short.
Now for accommodation of hystory, to know the time when the Dragon was thus bound up, and the thousand years spoken of began, and thereafter ended and had their accomplishment. 1. The dragon was fully then bound up, when by Constantius conversion, heathenish and open persecution of the Gospel ce…sed, and the Christian religion by Laws was every where established, for f…om that time the dragon had no loose chaine for open rage as before, or paganish seduction; and this was about the three hundreth year of Christ, which leads us also to the point of his losing, which falls out about the one thousand three hundreth year of God, in the time of Boniface the eighth, that monster of men, of whom their stories records, that he entred like a Fox, lived like a Lyon, and died like a Dog, (Fascic. temp in vita Bonif. 8.) and as Platina reports, who was he qui imperatoribus, regibus, principibus, nationibus, populis, terrorem potius, quam religionem injicere conabatur, quique regna dare & auferre pellere homines ac reducere pro arbitrio animi conabatur.
In whose time also, to evidence yet more Satans loosing, there was (as the same Platina reports) a sudden, general, and so huge an earthquake throughout all Italy, which lasted many days, as the like was never seen before, and which every where overthrew many houses, There appeared likewise (sayes he) a huge great comet portending some great calamity thereafter to fal out, so that heaven and earth gave signs and witnesses of the losing of this Dragon. And from the times of which Boniface many bloody persecutions against the professors of the truth were raised, who were called, Waldenses, Lollards, Hussits, and of late Lutherans, Calvinists, Hugonots and the like, many cruel plots hatched, and many bloody Massacres acted and practised. At this time also began that Ottoman race, and so Satan was let loose.
Ver. 4. And I saw thrones, and they sate upon them, and judgement was given unto them: and I saw the souls of them that were beheaded for the witnesse of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands, and they lived and reigned with Christ a thousand yeeres.
During which time of these forenamed thousand yeares, John shews but what was the bodily state of the godly who were persecuted to the death, to wit, they were beheaded for the witnesse of Jesus, &c. and for not worshipping the beast and his image, as also what was the estate of their souls, to wit, that in them they lived and did reign with Christ, not that we must imagine they are said to live a thousand years with Christ, as though they were to live with him no longer, but to shew that all this while successively in every age, the Lord had ever some faithful witnesses to oppose Antichrist, whom therefore in their bodies he did persecute to death, as we see, c. 11. but whose souls did live with their Saviour for ever. Upon which words therefore sayes Ribera, Ex his quae Apostolus dixit, c. 13. & 14. & 16. de bestia & ejus imagine & charactere, & ex his quae in horum locorum explanatione tradidimus, adeo manifestum est quae nunc dicuntur, de iis dici, qui Antichristo repugnabunt, & viriliter pro Christo certabunt, ut in alium sensum detorqueri nequeant.
Ver 5. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
Follows here the spiritual estate of those who did not resist Antichrist, nor contend for the truth all this while, but worshipped the beast and his image, to wit, as the soules of the former after their bodily death did live with Christ in heaven, so the souls of these men, even while they were living in their bodies, were dead spiritually on earth, as Hos 13.1. …dolatrous Ephraim is said to be dead in Baal, and as 1 Tim. ….6. the widow that lives in pleasure is said to be dead while she liveth, and they are said not to have lived again untill the thousand years were finished, that is, all this time of prevailing Apostasie, by repentance and true conversion they forsook not their former superstition and idolatry, as is shewn, c. 9.20. but continued therein; nor does this import, where it is said, till the thousand yeeres were fin…shed, that after that time they lived again, for the particle (donec) is not here limitative, but simply negative, as we see it taken, 2 Sam. 7.1. Mat. 1.25. and 5.26, &c. And left that this living againe should be taken with the Chiliasts of a bodily resurrection whereby they fancy that the godly shall rise and reign on earth with Christ for the space of a thousand years, before the general resurr…ion, which shall be at the day of judgement, therefore the spirit expounds himself, that he speaks of a spiritual resurrection, which is called the first resurrection here, and whereof the Apostle speaks. Eph. 5.14. and Col. 2.12. and 3.1.
Ver 6. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be Priests of God, and of Christ, and shall reign with him a thousand years.
Of which resurrection whosoever are partakers, he declares, 1. Their quality, that they are holy. 2. Their condition, they are blessed. 3. Wherein their blessednesse consists, to wit, 1. In being freed from the power of the second death. 2. In being advanced to be Priest… of God and Christ, …nd at last to reign with Christ in glory, adding a thousand yeares, without any article as he did before, to shew that thereby a definite time is not meant, but an indefinite or long time, which the spirit expounds elsewhere, c. 22.5. to be for ever and ever.
Against the Chiliasts then, who abuse this place for maintaining their errour, we are to remark, 1. That v. 4. and here, v. 6. where it is said, that the godly shall reign with Christ a thousand years, there is no word of his or their reigning on ear…h, but on the contrary, Rom 8 17. it is told us, that as they suffered with him on earth, they shall reign with him in glory, (2 Tim. 4.18.) and in heaven. 2. v. 5. There is no word of a …o…ily resurrection before the last day, but spiritual, as has been said, neither finde we in all the Scrip…ure any mention of any bodily resurrection but one, common to good and bad, immediately before the general judgement, Dan. 12.2. John 5.28. Act. 24.15. and inseparably joyned therewith, and so, not one bodily resurrection proper to the godly a thousand years, before that last general resurrection, common to all. 3. Neither is there any word in Scripture, but of a first and second coming of Christs; The first in humiliation, the second in glory and in the clouds at the last day, Heb. 9.28. which second coming is ever likewise jo…ed with the general resurrection and the last judgement, and therefore there is not any such a thousand years before it, as we see, Mat. 25.31. 1 Thes. 4.16. 4. It is told us likewise in Scripture, Acts 3.21. Psal. 110.1. and 1 Cor. 15.25. that the heavens must contain Christ in his bodily presence, till he come to the general judgement, where he sits in heavenly places at the right hand of his Father, till he make all his enemies his footstoole, whence it follows, that if he must remaine in heaven till the last day, he is not to be on the earth a thousand yeeres before that day. 5. The time of Christs coming to the general judgement is hid, unknown, Mark 13.32. 2 Pet. 3.10. but if the Millinaries opinion were true, that before that day Christ should reign on earth with the godly a thousand years before, then that day should not be hid, but well enough known. 6. v. 2. and 3. Satan is said to be bound up these thousand years only from seducing the Nations, as he had done before Christs first coming, whereas the Chiliasts would have him bound up all that time from all temptation of the godly unto any sinne whatsoever.
Last of all, Christs Kingdome wherein the godly shall reigne with Christ after this life is only called heavenly, and therefore not earthly, therefore sayes the Apostle, 2 Tim. 4.18. the Lord shall deliver me from every evil work, and will preserve me unto his heavenly Kingdom.
Likewise out of this text of the Revelation, and the words thereof we have further to consider, 1. That, v. 4. John speaking of the godly who had suffered for Christ, he sayes, he saw the soules of such, in vision, but speaks not of their bodies, or any bodily resurrection. 2. He sayes they lived, vixerunt, sed non, revixerunt. 3. He sayes, they reigned with Christ, but not (as has been said) that they reigned on earth with him. 4. v. 5. Where it is said, that the rest of the dead lived not againe, till the thousand years were finished, if a bodily resurrection were spoken of, then (as has been said) it should cleerly and certainly be known, when the last resurrection should be, and consequently the last judgement, contrary to holy Scripture.
Ver. 7. And when the thousand yeers are expired, Satan shall be loosed out of his prison.
8. And shall go out to deceive the nations which are in the foure quarters of the earth, Gog and Magog, to gather them together to battel: the number of whom is as the sand of the Sea.
9. And they went up on the breadth of the earth, and compassed the camp of the Saints about, and the beloved City: and fire came down from God out of heaven, and devoured them.
Follows here, first the loosing again of the Dragon and the time when, to wit, at the expiring of the thousand years forenamed, whereby is cleerly seen, that there is no bodily resurrection me…nt, v. 5. of those that were dead, because after the genernal resurrection of the body, Satan shall not be then let loose out of his prison, but for ever closed and chained therein, nor shall there be any alive on earth of the Nations to be any more deceived by him.
N…xt, v. 8. His task which he undertakes is set down, being loosed, which is to deceive the Nations, from which he was formerly restrained, the greatnesse of which his endeavour to this end, is amplified and cleered, 1. By the persons whom he seduces. 2. By their actions upon his instigation, In the persons we have these circumstances. 1. Their habitation, or from whence he gathers them, to wit, the four corners of the earth, that is, all whom he can every where stir up now at his last puff. 2. Their quality, exprest in the names given them of the old enemies of Gods people, Ezech. 38.8. who were most fierce, cruel and tyrannous. 3. Their number, exprest two wayes, 1. That they were as the sand of the Sea. And. 2. That they overspread the breadth of the earth. 4. The end to compasse the camp of the Saints about, who are in their militant estate here, as the word camp denotates, to compasse the same about (I say) that is, utterly to destroy them that none upon any side escape, and the beloved City, that is, Christs Church or that Jerusalem spoken of, Gal. 4.26. beloved of God, though hated by the Dragon, the World, and Antichrist. The end of which enemies of God and his Church is set down to be tragical, to wit, that like the Sodomites, or Ahabs captaines, and their bands sent by Ahab against Elijah) fire came from heaven and devoured them.
Where, 1. it is to be noted, that in the expressing of the first troubles of the Christian Church, and her delivery therefrom, allusion is made to Pharaoh's dealing with Israel, c. 12. and for the expressing her next troubles by Antichrist, allusion is made to Babylons captivity of the Lords people, and to that beast that carries a note of all the four in Daniel, c. 13. &c. so here to expresse the last enemies of the Church, the spirit of God alludes to Gog and Magog, their violence and destruction, mentioned, Ezek 38.22, &c. and as after their overthrow the state of the City and Temple are set down most goodly, so by allusion hereunto upon the utter foil of the Churches last enemies, the new Jerusalem is gloriously described in the next Chapter. So that by the course of this story it would appear, 1. That the whore, to wit, Rome shall be sacked and burnt by Christian Protestant Princes. 2. That the Monarchy and jurisdiction Papal in the heads therof, the beast and false prophet shall be every where abolished. And lastly, that all …ther the Churches enemies whom Satan shall stir up from all quarte…s and gather together, shall be utterly foiled, and shortly thereafter gloriously shall Christ come to judgement.
The n…xt thing to be considered, is, who is here meant by Gog and Magog, for unde…standing whereof, as by those mentioned, Ezech. 38. are understood the last enemies that the Jewish Church had before Christs first coming, to wit, the successors of Alexander, or Kings of Syria, as all men confesse, and in special that litle horne in Daniel, Antiochus Epiphanes, as the bo…ks of Machabee's cleerly do shew; so in like manner in this prophesie, by Gog and Magog, some unde stand ge…e…ally all the enemies of the Church whatsoever, secret or avowed, and last instruments of the Dragons fury, of wh t Nation soever, and therefore are said to be gathered from the four quarters of the earth.
Others understand more particularly by Gog and Magog to be designed those same who are spoken of, c. 9.14. to wit, Turks, Arabians, Saracens, Schithians, or Tartars, or the omne gaddarum of those four, being most under the Turkish Empire, which began just a thousand yeares after Constantine (in whose time Satan was bound up) so that Ottoman their first Emperour began his reigne about 1300. years after Christ, whose multitude spoken of here agrees with that, c. 9.16. being divers onelyonly in expression, as also their invasion of the Christian name is set down to be by battel or open hostility, and not fraudulent under-mining as the beast does, c. 13.
Gog then and Magog, generally are the forenamed Asiatick Nations, for Magog was the son of Japhet, Gen. 10.2. from whom the Schithians come, now called the Tartars, about Bosphorus, and on whom borders the Turks, as Plinius witnesses in his sixth book; also Gog was the son of Saba, the Nephew of Chus, who had his seat in Arabia, and therefore by him are understood the Turks and Arabians, all which joyned together make up this Army against the Church of Christ.
Ver. 10. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
Follows here after the destruction of the last instruments of Satans fury, his own full and final destruction, which may be called his second imprisonment for ever in that infernal pit and sake which burnes with fire and brimstone, where likewise the beast and false prophet are, and shall be tormented day and night, which the very next words expound, saying, for ever and ever, according to the like usual phrase, c. 7.15. and 14.11. for properly there is no vicissitude of day and night in eternity, nor is there any day in hell, but eternal night, this speech therefore is used to shew that their torment there shall be without any intermission, easlesse and endlesse.
Ver. 11. And I saw a great white throne, and him that sate on it, from whose face the earth and the heaven fled away, and there was found no place for them.
From hence is set down to the end of the Chapter a description of the day of judgement, to shew the Church, that the victory over her enemies once begun shall still hold on, as the fall of Haman before Mordecai did, till at last …n the general judgement they receive the full cup of destruction for ever. In which description we have, 1. The person of the Judge described. 2. The persons that are judged, v. 12.3. The manner or order of his judging them, and lastly, the execution of the sentence, v. 13; 14. and 15.
First then, the Judge is described from his seat of judgement, called a great white throne, alluding to that of Solomons, he being the true Solomon, and a greater than he, who was said before, c. 19. to ride on a white horse, and c. 14. on a white cloud, which throne of Majesty is to shew that he is not only a Judge but King, called c. 19.16. the King of Kings, and Lord of Lords.
Next, his Throne is a whi…e Throne, to signifie thereby, that his judging is right and pure, as also that his Throne is a Throne of glory as it is expresly called, Mat. 25.31. Likewise, this Throne is called a great Throne, because set up for a great person, and for a great errand, to wit, the judging of the whole world. Next, his dreadful Majesty and glorious power is expressed to be so great, that neither heaven nor earth are able to abide his presence, and much lesse his enemies, therefore they are said to flee away, that there was no place found for them, which Augustine expounds well, (l. 20. de civit Dei, c. 14) saying, that this is, mutatione non interitu, following that of Paul, 1 Cor. 7.31. where he sayes, that the fashion of this world passes away, which made John to say, c. 21.1. tha… he saw a new heaven and a new earth, so that the words (and there was found no place for them) is as much as, they were no more found to be what they were before, but far changed from their former estate, when for the sin of man they were made subject to vanity.
Ver. 12. And I saw the dead, small and great stand before God, and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
13. And the Sea gave up the dead which were in it: and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
Next to the Judge is here set down the persons that are judged, described, 1. From their condition. 2. Their quality. 3. Their posture.
First then, for their condition, they are called the dead, not that they were so then, but were so before Christs coming to judgement, either by ordinary and natural death, or violent, or by that sudden change which shall be made in place of death immediately before the last judgement, and whether they have died on Sea or Land, therefore it is said; v. 13. that the Sea gave up her dead that were in it, and as the Earth and Sea gave up the bodies, so it is said concerning the souls of the wicked, that death and hell delivered up the dead that were in them, that so, soul and body being reunited, as they were fellow associates in sinning, so they should be in suffering.
Next, they are described from their quality, great and small, to shew, 1. The generality of the Judgement. 2. The impartiality thereof.
Thirdly, their posture is set downe, of standing, to shew the authority of the Judge, called here God, who elsewhere is called the Sonne of man, who is Judge of all (sayes the Apostle, Rom 14.10.) and before whose judgement seat all must stand, (sayes he) from the greatest Monarch before whom others stood, to the poorest beggar, every one to give acccount of those things done by them in the flesh.
Follows then the manner of the procedure, after the form of well-ordered judicatories on earth, wherein the books or inditements are first produced, the persons are called to answer, and according to lawful conviction, or absolution, the sentence is accordingly pronounced by the Judge, by these books then that are opened, are meant, 1. The book of Gods Law, which ought to be the rule of all our actions, therefore said Christ to the Jews, John 5.45. there is o…e that accuses you even Moses in whom ye trust. 2. The book of the Gospel shall be opened, and men judged thereby for their infidelity, therefore sayes the Apostle, Rom. 2.16. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel. 3. The book of mens own consciences shall be opened in that day, which is that inward register which every one carrieth about within his own breast, also another book was opened (sayes John) which is the book of life, wherein are registred the names of all Gods Elect, preordained by Gods decree unto life eternal before the foundation of the world. Of all those books it is said, that they shall be opened, that is, made manifest, who kept Gods Law, who walked worthy of the Gospel, who kept a good conscience, and who were written in the book of life, or no, and every one shall be judged according to his work, so that in judgment, works are so to be looked on, as collation alwayes must be of the books, and relation to the book of life, and as for the works of the godly, Gregory observeth well this form of speech, saying, It is one thing to be judged, secundum opera, as the evidence of their faith, and propter opera as any cause meriting eternal life.
Ver. 14. And death and hell were cast into the lake of fire: this is the second death.
15. And whosoever was not found written in the book of life, was cast into the lake of fire.
Here is the execution of the sentence of this great Judge against all the enemies of his Church and reprobate whatsoever, to wit, that they we…e cast into the lake of fire, which is the second death, unto whom, v. 14. is joyned death and hell, that they were cast in the same lake in like manner, that is, as the Apostle expounds, 1 Cor. 5 26. utterly destroyed and abolished, so that death which Satan brought in by sinne shall be no more, but mortality cease, and hell, or the gates and powers thereof that raged against Christs Church on earth, shall no more assault the same, but have their due deserving into the lake of fire that never shall be be quenched.
Lessons or Applications on the twentieth Chapter.
Ver. 1. WHere it is said, that this Angel that came down from heaven (whereby Christ is meant) had the key of the bottomlesse pit. We see, 1. That our s…viour has all power given to him in heaven, the earth and hell it self. 2. That he had a great chaine in his hand, shews us, that how mighty and malicious soever Satan that great Dragon be, yet for our comfort, we see that Christ has him as a dog in a chaine, without whose permission he can do nothing, as Jobs example testifies, and his craving leave to enter into the swine of the Gergesins.
Ver. 2. What is to be learned out of his stiles of Dragon, that old Serpent, and the devil, has been spoken of before, on c 12.9.
Ver. 3. Where it is said, that Satan was shut up, that he should deceive the Nations no more, we see that his task from the beginning hath been deceiving, using fraud where he cannot prevail by force, wherefore we should beware of his deceiving in his subtle instruments, and acknowledge whose brood they are.
2. Where it is said, that he was bound up so long that he should deceive no more, this shews that on the contrary therefore when we see seducers arise and to abound, that then Satan in his instruments for the punishment of a Nation or Church, is let loose to be a lying spirit in the mouth of false prophets.
3. Where it is said, that after the time of his binding or shutting up, he is to be loosed a little season, this is greatly for the comfort of the godly, that Satans prevailing in his instruments, is determined by God, and shall be but for a little season, and therefore with patience let them possess their souls.
Ver. 4. Where John saw thrones, and the glorified Saints as Judges sitting on them, we see the glorious estate and high advancement which the godly shall have with Christ Jesus after this life, how afflicted and contemptible soever their condition be here.
2. Where it is said, that the souls of the Martyrs who were beheaded for the witnesse of Jesus, did live and reigne with Christ. We see howsoever the Lord permit wicked persecuters to kill their bodies, yet they have no power over their souls which are the better part, and the worst they can do unto them is the hasting of their souls advancement to live for ever, and reign with Christ Jesus in glory,
3. Their reigning with Christ in heaven, as they were par…akers of suffering with him on earth, as it shews that sweet f…llowship of the Saints with their head, and conformity of the members, so it teaches us, if we would reign with him in heaven, let him reign in us on earth.
Ver. 5. Where the rest, that is, the wicked are said to be dead, as we see these are called, Ephes. 2.1. and Revel. 3.1. This shews, us their spiritual condition however they seeme to live, and as the grave or pit of darknesse and the worme attends the dead, so hell and torment attends such.
Ver. 6. Seeing they are pronounced blessed that have their part in the first resurrection (yea, are onelyonly blessed,) let all such who would be so, strive to have their part therein.
2. With blessednesse he joynes holinesse, to shew that holinesse, as it manifests that we have our part in the first resurrection, so also, that holinesse is the only way to happinesse, without which none shall see God.
3. It is said, that over such the second death shall have no power, therefore we see, that the truly godly only may be sure of their salvation, and that they are past from death to life, and the only sure ground of such assurance to be saved, is not a solitary faith, which is but presumption, but true faith which kythes in holinesse of life, and rising from sin daily more and more to righteousnesse, and practice of all holy duties.
4. Here also we see on the contrary the woful estate of the wicked, over whom the second death shall have power, so that they are subject to three fearful deaths, 1. Death in sin. spiritual. 2. Death for sin with the sting, corporal. And, 3. This second death which is of soul and body in hells fire, eternal.
5. Where it is not only said, that over the godly the second death shall have no power, but likewise that they shall be Priests of God and Christ, and reign with him a thousand years, we see the two parts of the Saints blessednesse after this life, to wit, liberation from that which is evil, and advancement to all good, happinesse, honour and glory.
Ver. 7, 8. Where it is said, that Satan being loosed againe out of his prison, he shall go out to deceive the Nations, and stir them up to cruelty against the godly. We see his restlesse malice against mankinde, and chiefly against the Church of Christ.
2. We see what evil use (after so long imprisonment) he makes of his liberty, or the favour that is shewn unto him, and even such is the disposition of the wicked, as we see in Pharaoh, when they are freed from any plague or punishment, returning like the dog to the vomit, and abusing the benefits which God bestows upon them.
3. We see that for a like cruel disposition, like enemies gets like names, as here the last enemies of the Christian Church are named by Gog and Magog, which were the last enemies of the Jewish Church before Christs first coming, to wit, Antiochus Epiphanes and the Syrian Kings, of which we have spoken in the explication of this Chapter, even as Rome is mystically called, c. 11.8. Sodom and Egipt, where also our Lord was crucified
4. First Satan is said to deceive the Nations, and then to gather them together to battel against the Saints, which shews us, 1. That a false religion is ever cruel. And, 2. That whom he instigates thus to cruelty, he is but a deceiver of such, for they shall never get performed what thereby they intend, and in the end shall work their own confusion.
5. Where it is said, that their number was as the sand of the sea, we see that the Church has not only mighty, but many enemies, but as Elisha said to Gehazi, there are more with her then against her, and if God only be with her, who can be against her to hurt her.
6. We see, that seeing the Churches enemies are so numerous, her self being but a little flock, that multitude is no true note of the Church.
Ver. 9. Where it is said, that they compassed the camp of the Saints about, we see that the Saints and Church of Christ is still, and ever hath been, and shall be to the end the But of Satans malice, whereof she needs not to expect, either intermission or mitigation.
2. We see the extremity that she may by Gods permission be brought unto, to be compassed about on all sides without seeing any outget, as Israel was coming out of Egypt, or that boat wherein Christ was, Mat. 8. yet the Lord will never f…il her, but her extremity w…ll be seen to be his opportunity.
3. Where the Church is called the beloved City, this is a cordial to all the truly godly, that whatever their estate be here, hated of the world and persecuted, yet they are beloved of God, and shall be preserved by him.
4. Where it is said, that fire c…me down from heaven and devoured them, we see, that full and final destruction at last shall be the end of all Gods enemies.
Ver. 10. Where it is said, that the devil that deceived them, and the beast and the false prophet who were his instruments, were all cast into the lake of fire to be tormented for ever, we see, What Satan may expect at last, and the best reward that his inst uments may likewise look for in the end, and all such as are deceived by them.
Ver. 11. Whereas John saw Christ sitting on the Throne of judgement, this affords, 1. A great comfort to the godly, that he who is their head, husband …nd Saviour, is their Judge, and the Judge of the whole world.
2. This is likewise a great terror to his enemies, and foes of his Church, whom in these his members they do so persecute.
3. If the heaven and earth are said, as it were, to flee away, as not being able to abide the glory and Majesty of his dreadful presence, how much more unab…e shall his enemies be? being culpable of so great guiltinesse.
Ver. 12. Where it is said, that John saw the dead stand before God to be judged, and receive according to their works, v. 13. we see that there is after death, at last a general judgement, whereof few are seriously mindfull.
2. He saw small and great stand before God, which shews that in that day there shall be no exception of persons, nor immunity to the greatest
3. All shall stand before God, therefore none shall be able to flie, hide themselves, or escape, but all shall give appearance to the bar of that great Tribunal, and upon the sound of the last trumpet.
4. The Judge before whom they shall stand, is called here, God; which cleerly evinces and proves the Deity of Christ, who shall come in the clouds to judge both the quick and the dead.
5. We see here also Christs high advancement to our comfort, that he who in the dayes of his humiliation stood before Pilate to be judged, is the Judge of all flesh, before whom, as God, all shall stand to be judged, and receive according to their works.
6. Out of the procedure and manner thereof, that the books were opened, and the dead were judged out of those things that were written in the books, we see an excellent pattern to all earthly Judges, to proceed justly according to cleer evidences.
7. This shews that howsoever the wicked here despise the check of their own consciences which is Gods register within them, and contemne the direction or rebukes of his word, yet at last, these books shall be opened, and they shall be judged according to those things that are written in them, beholding them with greater terrour then Belshazzar did the writing of the hand on the plaister of the wall.
8. This also shews how in vaine it is to sinne securely in private, seeing it is written up in these books that shall be opened, and made manifest one day both to men and Angels.
9. We see here also the best way to be assured of our Election, to wit, let us look to the book of our conscience narrowly, and examine the same by the book of Gods word, and according to the testimony of these books, let us judge of our own estates acco…dingly.
Ver. 13. Where it is said that the Sea gave up her dead, and death and hell, or the grave, &c. we see that the bodies of the dead are but intrusted for a time to these places, which in that great day must make account (as it were) of them, as the earth doth of the seed that is committed thereto, or the Jaylor of the prisoner delivered to him by the Judge.
2. Where it is said, that every man was judged according to his works, we see the just procedure of the Judge, and as the wicked bring forth evil works, so the godly like good trees should bring forth good works.
3. It is said, that they shall be judged according to their works which overthroweth tha… doctrine of the merit of good works, for as Gregory sayes well, aliud est judicari secundum opera, aliud propter opera. (Greg. in Psal. 7)
4. Seeing the godly shal be judged, and rewarded in mercy according to their works, or measure of them, this should excite all such to strive to be rich in good works, that they may attain to the greater degree in glory.
Ver. 14, 15. Out of these two verses we see what shall be the dreadful estate of the enemies of Christ and his Church at last, to wit, that lake of fire which is the second death wherein they shall be tormented for ever and ever.