An Exposition of Revelation, Chapter 11
CHAP. XI. Act. 3. & 4. Viſion. 3.
Verſ. 1. And there was given me a rod like a reed].
HEre Reformation is treated of. This rod was a meaſuring ſtaſte, ſuch as builders uſe to mete ground with when about building, to which the reed was like. Of this rod ſee Ezech. 40.5. by it is meant the Word of God by which the Temple, that is, the Church of Chriſt was to be reformed, and tis the very little book, of which before. Now the Word (as a rod) chaſtiſeth ſinners and reforms them. Here obſerve that the Temple or Church was ruined and waſted; then obſerve that the viſible Church could erre, ſince it wanted this reed. Laſtly, obſerve the Word is the beſt means and rule for Reformation.
And the Altar] The Altar is Chriſt, as is ſaid; now Chriſt needed to be reformed; how? becauſe under the pretence of the name of Chriſt, he was thrown out of doors, and the true doctrine of Chriſt (as the Sun was darkned before.) Now by the Altar the whole worſhip of Chriſt is to be underſtood, which by the corruption of hereticks and Antichriſt, needed meaſuring, rebuilding or reformation.
And them that worſhip therein] meaning the true worſhippers of God in the midſt of Antichriſtian defilements; now to meaſure them is to ſever them as choſen members, or to ſeale them, (as tis ſaid of them ch. 7. for theſe are the very ſealed ones)
Therein] Though none (but the chief Prieſt) worſhipped in the Temple, other worſhippers ſtood in the Court; yet here the true worſhippers (becauſe of their coming near to Chriſt) are ſaid to worſhip in the Temple, being indeed the very Temple of the holy ſpirit. Concerning the Temple, Altar and Courts (to which here is a plain reference,) ſee 1 Kings 6. and Ezek. 40. where the Temple is deſcribed.
Verſ. 2. The Court which is within, caſt forth, and meaſure it not] The inner Court in the time of the Law was holy, and for the Prieſts and ſacrifice, (the outward was common, and therefore not to be caſt out,) now the Maſle-prieſts have an inner room hallowed, (in alluſion to the old in the law) into which the common People are not to come. Iohn muſt not mete this Court, but caſt forth; certainly by the Court the People are meant. So thoſe ſeemingly holy Prieſts of Rome are not to be meaſured or reformed, but to be declared as caſt out by the word, as none of the Church.
For 'tis given to the Gentiles] Antichriſt and his miniſters are Gentiles, to whom the inner Courts are given to poſſeſſe and pollute. Thus thoſe ſeemingly holy Prieſts are Antichriſts ſervants, nay are Gentiles, being as idolatrous almoſt as they; worſhipping images, —and are caſt out in the ſight of God, and counted as heathens, though they colour and cover their idolatry.
It is given] God hath given this inner Court of Prieſts to Gentiliſme and Idolatry, by a juſt judgement.
And the Holy City ſhall they tread underfoot fourty two moneths] Ieruſalem (who ſhould have been holy, and was by the Jews eſteemed ſo—) was a type of the Chriſtian Church, which was by the Romanes burnt and deſtroyed, which nation now again under Antichriſt was to tread under foot Chriſts Church. Nay thus, the man of ſin (in particular) hath exalted himſelf to be the Temple of God, trampling under foot the Church of Rome, making himſelf king of it.
Fourty and two moneths] God be thanked, 'twill not laſt always. Doubtleſſe by fourty two moneths a ſhorter time then to the end of the world is meant: elſe what needed the limitation at all? yet I confeſſe Antichriſt after Romes burning, (of which chap. 18. ſhall ſurvive and not be fully deſtroyed, nor his falſe Church till Chriſts coming, for he muſt deſtroy him with the brightneſſe of his coming, 2 Theſ. 2.9, 11. yet his tyrannizing ſhall end before that; indeed, if I may be allowed my judgement, I conceive the fourty two moneths ſhall expire, when Rome ſhall be litterally burnt, which we expect daily: Though I confeſſe (to the praiſe of God be it ſpoken) Antichriſt hath in a great meaſure ceaſed to tread underfoot the holy City or Church (in England, Scotland, Ireland, France, Germany, Sweethland—) long ſince, and perchance can't laſt but to the firing of Rome, which if wiſe men conjecture aright, will be 216 years hence. Doubtleſſe here is a definite number of moneths laid down for an indefinite, certain to God, but unknown to us. Learned men reſolve the fourty two moneths into years, each monethmonth containing thirty years, and the whole to ariſe to 1260 years. begin then at the time when the Gentiles began to trample underfoot the Church or holy city, (which was when Boniface uſurped the chayre, An. 606.) from what time to this, the Romane Antichriſt and his Gentiles have trodden underfoot the Church or holy City, the ſpace of 1044 years, this being the yeare of our Lord, 1650. So there remains 216 years more for the City to be trod down, and ſo many years remain for the two witneſſes to preach againſt Antichriſt.
Verſ. 3. And I will give power to my two Witneſſes, and they ſhall propheſie] Some have thought Chriſt and the ſpirit or annoynting were theſe witneſſes: but Chriſt makes them diſtinct from himſelf, ſaying, I will give to my two Witneſſes. Alſo Chriſt nor the Spirit can't be killed as theſe were; Chriſt was to die but once; laſtly, the Revelation is an hiſtory (though myſtical) and in this particular almoſt literally fulfilled, as ſhal appear. Here alſo is a plain alluſion to Zerubbabel, Zach. 4. ver. laſt, who brought literally Iſrael out of captivity (with Ioſhua, Nehem. 12.1. Zach. 3. and 4.) And are called annointed ones. Now certainly the firſt Kings, States, and chiefly Miniſters of the Goſpel, who endeavoured to bring Gods People out of Antichriſts ſpiritual thraldome are here to be underſtood, being a plain alluſion to the hiſtory of Zerubbabel and Joſhua, as will appear. John Huſſe and Hierome of Prague, were the firſt witneſſes, olive trees and candleſticks of Reformation in Bohemia and thereabout, who in their ſucceſſours propheſied or preached a thouſand two hundred and ſixty days; Of which anon. Not indeed as if the witneſſes ſhould ever quite give over preaching before the laſt day in their ſucceſſors: but becauſe chiefly they ſhould manifeſt their teſtimony, when Antichriſt was exalted, and trod down the Church in a moſt violent cruel manner. Certainly notice may be taken, that ſince Hierome of Prague, John Huſſe, and others began to witneſſe the truth of the Goſpel againſt Antichriſt, the truth hath increaſed farre and near. Thus whiles Antichriſt trod down the Church moſt, they witneſſed moſt earneſtly, and ſhall do till the burning of Rome, as will appear in this chapter to a diligent Reader. After which as Antichriſt will with weakned ſtrength ſurvive, ſo ſhall the witneſſes powerfully to the end. But moſt notice is to be taken of the firſt fourty two moneths, and the thouſand two hundred and ſixty days, being all one, as ſhall appear.
Now if any yet object that annointed ones will not agree with Kings or Miniſters of the Goſpel; I anſwer, that neither Ioſhua nor Zerubbabel were as we read of annointed, yet Conductors of Iſrael from Babylon, Nehem. 12.1. and called annointed, Zach. 4. laſt. Now certainly every miniſter of Chriſt, nay every true Chriſtian is annointed with the ſpirit, 2 Cor. 1.21. but enough. Only note, that the firſt witneſſes had the ſpirit and power was given them in a peculiar manner to oppoſe Antichriſt, and therefore are called the olive trees. By the two witneſſes therefore we are not to underſtand the two teſtaments, who though they do teſtifie of Chriſt, yet can't be ſaid to be killed properly, and reſtored to life,—by two therefore, a ſufficient company of witneſſes we are to underſtand, (alluding to Moſes and Aaron) who alſo by their ſucceſſors ſhould preach and maintain the truth of Chriſt, after the Court of Prieſts was departed from the Church to Paganiſm and idolatry, and Antichriſt had troden underfoot the holy city.
They ſhall prophecy] Thus Iohn in the two Witneſſes doth prophecy again.
A thouſand two hundred and ſixty dayes] Here is the ſame time allowed to the witneſſes to Propheſie, and to Antichriſt and his Gentiles to tread down; ſo that the beginning of the treading down the Church, and the Prophecying of the witneſſes was at the ſame time; for though Chriſt raiſed up two faithfull witneſſes, that is, ſome more then ordinary towards the time of the Gentiles treading down and taking full poſſeſſion of the Church; yet he never from the firſt beginning to tread down, left himſelf without ſome witneſſes. Berengarius, Scotus, Wickliffe, nay the very Romiſh Biſhops and Emperours have complained of the tyranny of Popes; after Boniface the thirds uſurping. Thus the witneſſes time of Prophecying is not yet expired, nor ſhall be, till the Gentiles give over treading down.—
Cloathed in ſack-cloth] Either becauſe they prophecyed, to gain men to repentance, ſackcloth and aſhes; or becauſe they mourned and were in bitterneſſe for the miſeries of the Church intimated by ſack-cloth: or becauſe they were poor and contemptible in the worlds eyes, not clothed with ſilk— as the Romaniſts.—
Verſ. 4. Theſe are thoſe two Olive trees, and the two Candleſticks,] To wit, mentioned Zach. 4. meaning Jehoſhua and Zerubbabel who brought the people from captivity. Where obſerve, theſe two witneſſes have ſome alluſion to theſe two, as to Moſes and Aaron, ſufficient witneſſes againſt Pharaoh; and ſo by two witneſſes a ſufficient company are meant, to whom Chriſt gave, to wit, power to prophecy, that is, courage and ability to teach his truth and oppoſe Antichriſt) when the holy city was much trod under by Antichriſt and his Gentiles; Chriſt raiſed up his two witneſſes, John Huſſe and Ierom of Prague to prophecy againſt theſe Gentiles; and after their martyrdom. God ſtirred up Luther, Melancthon, Zuinglius, Calvin and others to witneſſe his truth. But obſerve the dignity of theſe witneſſes; they are Olive trees and Candleſticks; the Candleſtick bears up light, by which darkneſſe is expelled; ſo the witneſſes bear the true light, and bear witneſſe of the true light. Then, an Olive is alwayes green, bringing forth wholeſome fruit; ſo the Miniſtry of the witneſſes is efficacious and lively; and the oyle of the ſpirit (or the holy anointing) comes upon Gods people by it; perchance hence may be obſerved that Emperours, Kings and Princes (called ſon of oyle) out of zeal to God, might be witneſſes, reformers of Religion, and nurſing fathers to the Church, Zerubbabel (Zach. 4) a Prince is called an Olive (in this ſenſe) and an anoynted one —then as Zerubbabel a civil Magiſtrate, rebuilded the Temple and city: ſo God raiſed ud faithful Princes and Magiſtrates as witneſſes of his Truth in every age of late.
Standing before the god of the earth] Here the dignity of the witneſſes is ſet forth; who though vile in the worlds eyes, yea in ſack-cloth, that is, poor, neglected, contemned, yet are acknowledged by the god of the earth, who therefore will regard them prophecying on earth.
Verſ. 5. If any man will hurt them, fire proceedeth out of their mouth, &c.] This fire is ſpiritually to be underſtood; the word is a hammer and a fire in Jeremy 23.29. Nay, and his Miniſtry is compared to fire, Jer. 5.14. Behold, I will make my words in thy mouth as fire—and the people as chaffe. The fire is light and conſumes; ſo the word of the witneſſes ſhall detect the dark abominations of thoſe that hurt them, oppoſing their prophecy; they ſhall confound the Idols and Purgatory of Antichriſt, and refute his lyes. Thus the two witneſſes ſhall ſpiritually devour the Adverſaries; though otherwiſe they ſhall ſlay the witneſſes. Here is an alluſion to the fire procured by Moſes and Elias. Numb. 16. 2 Kings chapter 1. thus the Goſpel has prevailed over thoſe that laboured to hinder it.
Thus be killed] The witneſſes of late ages as Luther— have thus ſpiritually undone and devoured poperie and the beaſt; ſeverall Kingdomes of late in ſome meaſure being enlightened, and Antichriſt there deſtroyed by the witneſſes and faithfull Miniſters of Chriſt, notwithſtanding all the plots, armes threatnings of the Adverſaries. So then, as the witneſſes have (as it were) weapons; ſo they are not carnall, but ſpirituall.
Verſ. 6. Theſe have power to ſhut heaven that it rain not, &c.] Alluding to the Miniſtery of Elias, 1 King. 17.1. this is not to be taken literally; for then there ſhould be no rain during Antichriſts kingdom, which according to the letter is falſe. Spiritually the witneſſes by the power of the keyes ſhut heaven, ſo that the raine of grace doth not mollifie the hearts of oppoſers and contemners; either the ſpirituall rain of the Coſpel comes not to them or works not upon; they truſting in merits, pilgrimages, maſſes —thus the word hardens accidentally; though it ſoften the heart of the Elect. Here alſo may be thought on the imprecations of the Saints againſt the utter enemies of the Church (as Antichriſt) which with God is of great force.
They have power over waters to turne them into blood, &c.] Alluding to Moſes and Aaron, turning the waters of Egypt into blood. So when the ſpirituall Pharaoh of Rome kept the Church in ſpirituall bondage, God raiſed up witneſſes as Mofes and Aaron to gain home his people; but upon Antichriſts refuſall, the witneſſes by their ſighes, teares, prayers, procured great famines, peſtilences—(which have been common) upon the adverſaries, for the contempt of the word; thus alſo the witneſſes ſpiritually ſmite the earth with plagues. Where obſerve the reaſon and cauſe of great puniſhment by famine, plague, war, was contempt of the word and witneſſes; thus the word and witneſſes accidentally bring miſeries.
Verſ. 7. Moreover when they have finiſhed their teſtimonie, &c.] The preaching of the Goſpel is called a prophecy and a teſtimony of Chriſt and the Truth. Which when the witneſſes ſhall have finiſhed (for before, Antichriſt ſhall not overcome them, and then only them; not their teſtimony for the Goſpel cannot periſh) the beaſt ariſing out of the bottomleſſe pit (out of which the locuſts came, chap. 9. v. 3. and Antichriſt (or the Pope) too) ſhall make war with them and kill them; the war here, is by diſputations in behalfe of Antichriſts Sermons, branding the witneſſes as hereticks, ſeducers —by councels condemning the witneſſes; by excommunications and buls, curſing and caſting them out—by force, by fire and faggot and the like; not by the word of truth (for ſo the witneſſes ſhall kill Antichriſt and the Locuſts,) or the goodneſſe of the cauſe. Thus Jerom of Prague was overcome, and Wickcliffes bones were taken up and burnt; ſo was John Huſſe deſtroyed after he had prophecyed (even literally) 42 moneths; for from the firſt time he began to maintain Wickcliffes opinions, being Anno. 1412. to his martyrdom were preciſely (ſay his friends) 1260 dayes or two and forty moneths. Now though ſome famous witneſſes were put to death ſuddenly after their finiſhing their teſtimonie, and ſo the beaſts treading down the holy city to be a time larger then that of the witneſſes (whereas the text gives both the ſame ſpace of 42. moneths or 1260. dayes) remember that the two witneſſes (in their ſucceſſours) revived and prophecyed again, verſ. 11. So God has not leſt himſelf without a witneſſe to this houre, nor will not, till the Peaſt ceaſeth to tread under foot the holy city, or give over tyranniſing at leaſt.
Verſ. 8. And their dend bodies ſhall lye in the ſtreet of the great city, &c.] This muſt not be quite taken literally (for the bodies of the witneſſes were burnt and needed no buriall) but as the Church of Rome is the great city, conſiſting of many Kingdomes, and is ſpiritually called Sodom, becauſe of her uncleanneſſe among the Clergie—and other ſins, and as Rome is ſpiritually called Egypt, in reſpect of the ſpirituall ſlavery ſhe keeps the people (as Egypt did Iſrael) and in reſpect of the thouſands of Idols of Rome like that moſt Idolatrous Egypt; and as Rome ſpiritually crucified Chriſt, (not becauſe Pilate a Roman and the ſouldiers did it; though that is ſomewhat) but becauſe Chriſt is recrucified at Rome, and in the Idol of the Maſſe; where they (of Rome) ſay, they crucifie him daily, as being (ſay they) bodily preſent; but eſpecially, becauſe ſhe ſpiritually crucifies Chriſt in his members, and is as wretched and as ready to do it, as Ieruſalem that literally did it: So ſpiritually their carcaſes lie unburied; that is, their names are curſed and expoſed to ſhame, their books burnt, condemned and not ſuffered to be bought, their friends abuſed, and their very houſes made jakes. Thus the great city or Church of Rome is in reſpect of her Idolatry, tyranny over the people, darkneſſe in the matters of ſaving faith; obſtinacy in matters of obedience to the witneſſes and word, contempt of God and his meſſengers and judgements; notwithſtanding the pure water of life is become puddle to them— and other judgments meant by the waters turned into blood, called ſpiritually or allegorically Egypt.
Verſ. 9. And they of the People, tongues—ſhall ſee their dead bodies, &c.] To wit all thoſe that adhered to Antichriſt, ſhould applaud their King Abaddon, and ſee with joy the dead bodies of the Saints caſt forth as dung into the ſtreet in the fore quoted ſenſe.
Three days and an half] If the Popiſh Councel of Conſtance (where many of ſeveral nations met) be the kin…ed and people that rejoyced over the witneſſes (as our Iohn Fox thinks) then by three days and an half may be underſtood three years and an half; (for ſo long that Councell ſate) Now days ſometimes ſignifie years, as Ezek. 4.6. each day for a year. However the witneſſes ſhall be expoſed to reproach but for a ſhort time; this is for the comfort of the Saints, and in the firſt place for Iohn that he might not be troubled.
Ver. 10. And the inhabitants of the earth ſhall rejoyce over them &c] Meaning thoſe ſervants of Antichriſt called inhabitants of the earth, as having nothing to do with Heaven; 'Tis bad to do ill, worſe to rejoyce in it. Now behold 'tis come to paſſe in a ſtrange manner, that men in killing them ſhal tink they do God ſervice. 'Tis ſaid, during the Antichriſtian councell of Conſtance, publick ſhows and feaſts were kept at the burning of Martyrs; And the Romiſh locuſts when they condemne a Saint to the fire uſe to feaſt; gratulate each other, and ſend preſents one to another. Well, Lazarus ſaw Dives in hell in torment in the Parable. The reaſon follows.
Becauſe theſe two Prophets tormented the inhabitants of the earth] The word Prophet here is taken in a large ſenſe; ſometimes in Scripture to prophecy, is to interpret; here 'tis to preach, &c. Here remember what Ahab ſaid to Elijah, thou troubleſt Iſrael, when he was the troubler of Iſrael. Indeed the little book will be bitter in the working, it brings ſorrow not to be repented of to the Saints, though it torment the conſciences of wicked men accidentally; the Phyſick works moſt upon the fowleſt ſtomach, where the fault is not in the Phyſick but in the body; ſo the word will have its proper effect. The locuſts are the wicked tormentors, ch. 9. ver. 5.
Verſ. 1. But after three days and an half, &c.] That is, after a litlle while, the ſpirit entred into them (to wit, in the Viſion to Iohn); The truth is, the ſame ſpirit (being immortal) ſhall enter (one day) into the bodies again when to be glorified; but here 'tis meant, that God would raiſe up ſuch men with the like ſpirit (as the ſpirit of Elias is ſaid to be in the Baptiſt) to witneſſe his truth againſt Antichriſt. Thus God raiſed up Luther and Melancthon to ſucceed the former witneſſes, in whom they are ſaid to live, &c. But litterally Antichriſt never got the bodies to burn,—yet the locuſts have expoſed them to what ſhame they can in writing—this may comfort the godly; and encourage them not to fear them that can kill the body —hence 'tis plain; God is not left without a witneſſe, ſo that the terme of the witneſſes prophecying is not come to an end: Laſtly you ſee the Locuſts and Abaddon their King can kill the witneſſes, yet not hurt them nor their teſtimony; God will raiſe them up in their ſucceſſors here,—and glorifie them hereafter.—
Verſ. 12. And they heard a great voice from heaven, &c.] The witneſſes did; not the enemies.
Great] Becauſe of the power thereof; for it ſhall bring the witneſſes to glory.
Saying unto them, come up hither.] To wit, to Chriſt, (who is not bodily everywhere) but in glory. Now Iohn ſaw the witneſſes aſcend (perchance bodily in the Viſion) teaching how after the death of the Saints their ſouls immediatly are in glory; This confirms the doctrine of the witneſſes, though by the enemy condemned as hereſie.
And their enemies beheld them.] So in the Viſion. Truly thus have the enemies beheld the witneſſes whom they ſlew; raiſed up to life in Luther, Calvin,—and ſtanding upon their feet (as it were) and conſequently beleeve they aſcended into glory after death, though they rage againſt their ſucceſſours. Thus, at this reſtauration of the witneſſes to life in their ſucceſſours; the Antichriſtian adverſaries are amazed, ſeeing their doctrine ſo glorious.
And fear fell upon the beholders,] They beheld them dead with delight, but at their aſcending to honour they are amazed and afraid. Theſe, as the enemies in the Goſpel, raged (at Chriſt, to wit, and the diſciples) yet feared them againſt whom they raged—they fear, becauſe they feel (though perhaps too late) that they warred againſt Chriſt and Truth. Therefore, alſo they ſhall fear their kingdom, riches— and they ſhall dread the judgment of GOD but not eſcape it.
Verſ. 13. And there was a great earthquake the ſame houre] Antichriſt raiſed an earthquake againſt Chriſt. Chap. 6. Now Chriſt againſt Antichriſt. By this earthquake I underſtand, not only the great ſtir among themſelves about Religion (which much ſhakes great Britaine at this houre) but Luthers preaching, and before that the Bohemians war; but to ſay no more, experience ſhews, how both multitudes of witneſſes, the revolt (by the witneſſes means) of many Kingdomes from papacy, the many wars made aganſt Spaine (Romes moſt beloved ſon) have made a moſt terrible earthquake in that great city (I mean the Church of Rome).
The ſame houre] That is, preſently after the killing of the witneſſes. I know not one whole Kingdom (God be praiſed for it) except Spaine and Italy (and herein the Venetian begins to hare the Locuſts) that totally adheres to his unholineſſe the Pope.
Thus the tenth part of the city fell] In the Viſion; Nay by Luthers Miniſtery, great part of the Romiſh Religion and tyranny or juriſdiction fell in Germany, which was a great part of the Romiſh city; and in England and other places upon it.
Seven thouſand names were ſlaine &c.] By the fall of the city, names are put for men. Now as Brightman has it, the revenues and profits of many pariſh Churches (as I may adde) Monaſteries and Colledges being loſt; by the riſing of the Goſpel, impoveriſhed (and as it were) ſhew many Prieſts alſo by the preaching of the Goſpel many Papiſts being more hardened periſhed.
And the remnant were affrighted, &c.] The falling of the great city, builds Chriſts little one; this proved a good fear; many ſeeing the works of God, turned to the Goſpel, of which experience and hiſtories ſpeak.
Verſ. 14. The ſecond Woe is paſt, and behold &c.] To Iohn in the Viſion. The firſt woe twas under Antichriſt from his riſing to the councell of Conſtance; when the city began to fall. The ſecond is yet under both Antichriſt, Pope and Turke. The third laſts to the ſeveth trumpet, to the end, for the wicked.
Verſ. 15. And the ſeventh Angel ſounded] This is the Archangell mentioned 1 Theſ. 4.16. ſo the ſeventh trumpet is that which ſhall ſound when the dead ſhall riſe.
And their were voyces in heaven ſaying] To wit, of the 24. elders or heavenly inhabitants rejoycing for the juſt judgment to come—ſo the Woe threatned belongs to Antichriſt and the damned, which Woe Chriſt uttered in thoſe words, Go you curſed —and is now to be fulfilled. The former woes did belong to the godly and wicked alike under both Antichriſts, Turk and Pope, this only to the wicked. Now the cauſe of the heavenly rejoycing was in part, becauſe the kingdomes of the world (which the adverſaries had violently taken into their poſſeſſion, and as much as in them lay thruſt out Chriſt) now returne to Chriſt; who (having deſtroyed his enemies) ſhall raigne alone, after which time Chriſt ſhall deliver up his Kingdom, (for now he rules by his word, Spirit, Sacraments, Miniſtery, as Mediatour—but then as God and one with the Father, for ever) of which ſee 1 Cor. 15. hereafter Antichriſt and the wicked ſhall not rivall with him; but our Lord and Chriſt, that is, our Lord Chriſt Jeſus alone with the Father and Spirit.
Verſ. 16. Then thoſe foure and twenty Elders which ſate before God, &c.] Of which before, largly chap. 4.4. Here all the heavenly hoſt ſhut up the third Viſion with a ſong of triumph, humbly falling down (on their faces in the Viſion; otherwiſe they are not bodily in heaven) giving thanks to him that is, and was, and is to come, the Almighty (of which before chap. 1.8.) the cauſe is.
Verſ. 17. Becauſe thou haſt taken to thee thy great power and haſt raigned] Taken; that is, doeſt exerciſe thy great power, deſtroying all thine enemies, and delivering thy afflicted Spouſe; bleſſing her with thy ſelfe, eternally in heaven.
Verſ. 18. And the nations were angry, &c.] The heavenly hoſt give this a reaſon why they rejoyce in the great judgment —becauſe the Nations have ſufficiently been angry and raged againſt thy Church (and to this purpoſe was that chap. 6. verſ. 10. how long—? of which ſee the expoſition.) 'Tis time therefore that thou raigne and be angry with them for ever. By Nations here I underſtand all enemies what ever; with whom the 24 Elders — deſire Chriſt to be angry; in thoſe words, thy wrath is come, or let thy wrath come.
And the time of the dead, &c.] Or the reſurrection to wit, is come. But ſurely Chriſt revealed this to them in heaven, otherwiſe 'tis very ſecret.
That they ſhould be judged] There the righteous muſt be acquitted (however muſt appear before the tribunal) and the wicked be condemned.
That thou ſhouldeſt give reward unto thy ſervants the Prophets, &c.] To wit, of eternall life; a reward out of free gift not debt; ſo the Apoſtle; the wages of ſin is death, but the gift of God is eternall life, Rom. 6. verſ. laſt. And though God has promiſed, life eternall is not a debt; neither is God a debter, but to himſelf; but enough. The 24 Elders ſeem to make two ſorts of people of them that were to be judged; ſome who were to be deſtroyed; others to be rewarded; theſe three ſorts.
1 The Prophets (comprehending Patriarches, Apoſtles, Evangeliſts)
2. The Saints, to wit, Confeſſours, Martyrs, who oppoſed Antichriſt.
3. The fearers of Gods name, comprehending all other ſervants of God.
Great and ſmall, &c.] All have the reward alike, and perchance a like reward. So St. Paul ſeems to ſay; a crown of righteouſneſſe (ſayes he) is laid up for me, and not only for me, but for all thoſe that love his appearance. Becauſe in another book I have touched this point, — and in this page; Ile name the choiſe proofes of each ſide, and ſhew the more probable opinion; 'Tis ſaid, one is the glory of the Sun, another of the moon, 1 Cor. 15.41. and ſo ſhall be the reſurrection; therefore one Saint in heaven is to outſhine another. Anſw. As Peter Martyr, fol. 579. there is nothing ſaid of the glory of heaven; only as one ſtar outſhines another, ſo the bodies in the reſurrection ſhall much differ in glory from them as they are now ſowen in corruption. (as verſ. 42. ſpeaks) note, 'tis not ſaid, ſo ſhall it be after the reſurrection; (to wit, in heaven) but ſo is the reſurrection, therefore that place proves nothing. Now to this place I annex that of Math. 22.30. on the other part. We our Saviour ſayes, wee ſhall be like the Angels of God in heaven; now the Angels have but one and the ſame glory. But ſecondly, 'tis ſaid every one muſt receive according as he has done in the body, 2 Cor. 5.10. and it ſhall be more tolerable for Sodom in the day of judgment then — now if there be differences in puniſhments, why not in rewards of glory?
Anſw. Becauſe puniſhments are for deſert: rewards out of mercy, who has promiſed to give the laſt as to the firſt, even every one a penny, Matth. 20.13.13. Thirdly, but the Angels differ in dignity (there be thrones, principalities—) therefore we ſhall perchance in glory; for we ſhall be like them. Anſw. At the day of the reſurrection (when we ſhall be like them) all thoſe offices (which were for the uſe and ſervice of the Saints and Church) ſhall be done away (as well as tongues which were for the building the Church, according to 1 Cor. 13.10.) ſo then all ſhall be alike.
Anſw. 2. Archangel, and perchance theſe forequoted are different kindes; to which Chriſt doth not ſay we ſhall be like; now the Angels differ not. But I rather retain the firſt anſwer. Fourthly, in my fathers houſe Chriſt ſayes are many manſions, Ioh. 14.2. Anſw. Many, not divers; for all ſhall ſhine as the Sun, Mat. 13.43. Now nothing ſhines more, therefore all ſhal be very glorious; yet alike glorious. Thus that in Dan. 12.3. doubtleſſe is meant, for they that be wiſe are teachers in that place who inſtruct (as the Hebrew has it) and they that turne many to glory are Teachers too, now the ſame labourers are to have the ſame (not a differing) reward (every one his penny) therefore Daniel ſays they ſhall ſhine as the firmament or heaven of ſtars (which is all one) not as the ſtars (among themſelves) but gloriouſly as the ſtars. Fifthly, there is a greater and a leſſe in the kingdome of heaven, Matth. 5.19. A ruler over ten cities, and a ruler over five, Luke 19.19. and tis ſaid he that ſows bountifully ſhall reap bountifully,—2 Cor. 9.6. therefore there be differences of reward. Anſw. all theſe quoted places are to be applyed to the Kingdome of grace, not of glory, and therefore prove nothing. The more carefully the Saints imploy their talent here below, the ſooner they are preferred in the Church, and the greater the preferment. And the more one ſows or gives to the Saints, the more temporal bleſſings God gives him, or the more grace; but enough. The more probable opinion is eaſily diſcovered. Chriſt promiſes that all his ſhall be with him, and conſequently partake of the ſame glory, and if the twelve Apoſtles ſhall ſit upon thrones, ſo the twenty foure Elders do, nay all the Saints ſhall judge the world, 1 Cor. 6.2. and be glorified together, Rom, 8.17.
But enough for a digreſſion. I hope no tranſgreſſion. Ver. 19. And the Temple of God was opened in heaven, &c.] There is no Temple in heaven, but the Church triumphant is here meant; the opening it is the manifeſtation of its perfect glory, which ſhall be after the day of judgement (of which Iohn was even now ſpeaking) which is now hid and kept ſecret.
And the Ark of the Teſtament was ſeen] Meaning Chriſt, (for the Ark in the Temple typified him) who was formerly ſeen in earth, (in forme of a ſervant) but now, after the great day in perfect glory.
And there were lightnings, thundrings, voyces, &c.] Here is a Preparation to the fourth viſion; and the lightnings—are the puniſhments to befal the wicked at the laſt day; God ſhall raine upon the wicked fire and brimſtone, ſtorme and tempeſt, Pſal. 11.6. —theſe things ſignifie the conſpiracy of the elements to take vengeance on the wicked, and may come litterally to paſſe at the laſt day.