An Exposition of Revelation, Chapter 20
CHAP. XX. Preface to Viſion 7. or laſt. Act. 1.
Verſ. 1. And I ſaw an Angel come down from heaven, having the Key of the bottomleſſe pit, and a great chaine in his hand.]
THis Viſion is in ſome ſenſe the recapitulation of all the former, and concludes the marriage of the Lamb and hiſtory of the Church from Chriſts incarnation to the laſt day, or the conſummation of all things; the Angel is Chriſt, who came down from heaven being incarnate for us, being the womans ſeed, and to bruiſe the Serpents head; having the Key, that is, power of hell and death (chap. 1.18.) or the bottomleſſe bit, and that by right, not as Antichriſt who uſurps it.
And I ſaw] Noting the order of the Viſion, not the order of the events; for after the day of judgment (now mentioned chap 19.) there ſhall follow no binding and looſing Satan; ſo that here is not a continuation of hiſtory and times obſerved.
A great chaine in his hand] Noting Chriſts omnipotency and power above and over Satan; a chaine of providence ſhewing how Chriſt by his Birth, Paſſion, Burial, Reſurrection, Aſcention, ſending the ſpirit (cheifly preaching by the Diſciples) bound up and hindred Satans tempting the world to Idolatry, of which ſee my Glimps of Chriſts love, page 48. and margin.
Verſ. 2. And he laid hold on the Dragon, &c.] In the Viſion, this is the battle betwixt Michael and the Dragon, chap. 12. v. 9. there he is bound from accuſing the brethren, and caſt out of heaven, and Church, and packt into the earth, wilderneſſe, heathens, and dry places; here, leſt he ſeduce the Nations keeping them from beleeving, being but almoſt the ſame with the former. So Satan was not ſo bound the thouſand yeers abſolutely (for he tyrannized by the Romane Emperours over the Saints, in the red horſe, chap. 6. and overſpread the face of the Church with Hereſie in the black horſe, chap. ſame v. 5.) but in reſpect of ſeducing the Nations: Now ſince the thouſand yeers began, many Nations have beleeved, which Satan could not hinder: Thus Chriſt beheld Satan fall like lightning, Luke 10.18. thus the Prince of this world was judged, John 16.11. when Chriſt in earth.
And he bound him a thouſand yeers] Though from Chriſts Nativity Satans Kingdome began to be ruined, yet his death and reſurrection did him moſt hurt; but the Jewes much hindred the calling of the Gentiles with any great efficacy, till the ruine of the Temple, from which time chiefly the thouſand yeers of Satans binding are reckoned being Anno 73 (according to my Pareus, who conceives them to be ended, anno 1073. when Gregory the ſeventh a Monke and a Magician, poyſoning Alexander the ſecond, invaded his chaire at Rome, and ſo the divel began to be let looſe by him, who gave himſelfe to all manner of looſeneſſe—) yet from the Angels deſcent or Chriſts incarnation, Satan began to be bound: for then temples, idols, oracles, were forſaken fell down and were ſilent as hiſtories teſtifie. See Maſter Smiths arrow againſt Atheiſts.
Thus however, Satans looſing hath been 577 years or thereabout.
Verſ. 3. And caſt him into the bottomleſſe pit, and ſet a ſea upon him that he ſhould deceive the People no more] Into hell, and confirmed him there as with his ſeal: now though truly, Satan had been caſt into hell from his fall (according to Peter and Jude) yet he had more liberty to range abroad, then after Chriſts incarnation for a thouſand years, after which he was.
To be let looſe a little ſeaſon] No doubt from the expiration of a thouſand years, after the Angels deſcent, to the end of the world Satan ſhall be looſed; called A little ſeaſon, either in reſpect of God with whom a thouſand years are but as one day, or in reſpect of years paſt ſince the Creation, or of eternity, or in reſpect of the Scripture wont, who cals the Generation ſince Chriſt the laſt houre. Now Satan is to be let looſe to manifeſt his rage againſt the Church to increaſe his future torment. 2. For the triall of the Saints. 3. Juſtly, (I mean in reſpect of Gods puniſhment upon the nations) to ſeduce them that will not beleeve the truth unto ſalvation.
Act. 2.
Verſ. 4. And I ſaw thrones, and they that ſate upon them, and judgement was given unto them, &c.] The former act anſwered to ch. 6. about Chriſts riding on the white horſe, and to ch. 12. about the womans travelling, (for when Satan was bound this was done) and as ſome in this fourth verſe appear beheaded (being part of Act. 1.) ſo ch. 6. there was a red horſe (of which ſee the Commentary) this alſo belongs to the three former trumpets, chap. 8, 7. about fire and blood mingled, viz. perſecution and death; the burning mountain, and the ſtarre falling; as in this verſe ſome worſhipped not the Beaſt: ſo it belongs to chap. 13, about the Beaſts raging.—The ſecond act is comfort about the ſafety of the ſouls (chap 6. under the altar of Chriſts Protection) here upon thrones. By which the cohaerence and parallel of this Church with the preceding may be underſtood.
I ſaw] Souls are not to be ſeen; but Iohn ſaw them viſionally, perchance after the forme of a body (for they were ſitting upon thrones,) Thrones note judiciary and royal dignity. Sitting notes the ſouls reſting from their labours for ever.
And Iudgement was given] To the ſouls. Noting (not the day of Judgement, of which after) The Royal dignity given them, fitting for the Kingdome, of which anon. So the Pſalm, Give thy judgements to the King, Pſal. 72.
The ſouls of them that were beheaded] Not them that were beheaded (as if in bodies, as the Millenaries fooliſhly dream) but their ſouls as Auguſtine obſervs.
For the witneſſe of Ieſus] Meaning the Goſpel: for the Romane tyrants for three hundred years, cruelly killed thoſe that were ſervants to Chriſt. Chiefly meaning thoſe under the Altar, chap. 6.
And for the Word of God, &c.] Meaning Chriſt who is the eſſential word, Iohn 1.
And them that worſhipped not the Beaſt] The former were Martyrs, theſe are Profeſſours, who in all the time of Popery adhered to Chriſt, being the ſealed ones, now in heaven, and the 144000. chap. 14. glorified, of which ſome perchance might eſcape without beheading; See chap. 13, of the Beaſts ſlaying thoſe that worſhipped not his image —after 606 years of the thouſand, the Beaſt aroſe, trampling underfoot the Saints, whom Iohn alſo ſaw happy, reigning with Chriſt from the very time of Satans binding (for his binding and the Saints reigning with Chriſt began together, being the ſame thouſand years) from what time however many Saints bodily periſhed by Romane tyrants.
That worſhipped not the beaſt] This ſhews they were ſuch as were ſlain partly under Antichriſt who raigned in part of the thouſand years. Alſo this proves the Papiſts fiction of Antichriſt raigning four years towards the very end of the world to be a lye, ſince he killed ſome of theſe (now on thrones) in the thouſand years mentioned, and it proves his raigne to be longer (for the thouſand years are paſt, and yet Antichriſt raignes.)
And they lived and raigned with Chriſt a thouſand years] I ſee no difficulty in this place if well perpended; which the Millenaries wreſted to prove the Saints bodily raigning with Chriſt a thouſand years before the generall reſurrection. The ſouls never die; the ſouls of Saints, whether Profeſſours or Martyrs (from Chriſts binding Satan; and perchance here Stephen and John the Baptiſt with thoſe primitive Profeſſours, as Symeon, Anna, Zachariah, Magdalen—may be thought on) live gloriouſly and raigne with Chriſt in heaven. So all that either were ſlain for the Word, or however were not vaſſals or marked ones of Antichriſt, of which chap. 13. lived, and as they dyed (by degrees) raigned with Chriſt a thouſand years, or ſome part of the thouſand; for there is no neceſſity to beleeve that they raigned at once: But as 'tis ſaid of the ten Kings they received power with the Beaſt one houre, chap. 17.12. That is, by degrees as they were converted to the faith; ſo theſe raigned with Chriſt according as in the thouſand years they were gathered to Chriſt; as if many travellers come to their Inne, ſome at one houre, ſome at another, he that comes a five a clock, comes but that day, and ſo doth he that comes at twelve at noone; he that was received into glory ſome few years before Antichriſts raigning was but there in the thouſand years; ſo was he that was received into glory ſome few years before Satans looſing; Theſe then raigned in the Kingdom of grace, firſt with Chrſt, and now in glory; to wit, in ſoul, not in body, of which in order.
Verſ. 5. But the reſt of the dead lived not again, till the thouſand years were paſt] All naturally (who even were borne in the thouſand years of Satans binding) are dead in ſin, but Chriſt quickened thoſe who belonged to him in the thouſand years and after death received them to raigne with him. But Satan was not ſo abſolutely bound, but that he hindred many from beleeving, or living the ſpirituall life of grace, and after of glory in the thouſand years. The reſt of the ſons of men dead in ſin, were not quickened when theſe mentioned before were, who did raigne with Chriſt and ſhall for ever (when the thouſand years are paſt.)
Queſt. Why was the thouſand years mentioned?
Anſw. To ſhew what great events ſhould happen in ſo ſhort a time (Paganiſme and Iudaiſme being much deſtroyed) that the name of Chriſt ſhould be ſpread over great part of the world.
Till the thouſand years] Not as if any of theſe dead ſhould live a ſpirituall life afterward: but to note,
1. How in ſuch a beleeving age many ſhould not beleeve or be quickened.
2. That after the thouſand years many ſhould live again (we, God be thanked, are quickened though the thouſand years be paſt; and ſhall raigne with Chriſt a thouſand years even to all eternity after death.)
3. That the common reſurrection belongs to them and all at the laſt day: but not the firſt, to wit, this of regeneration and grace which belongs to the Elect only.—
This is the firſt reſurrection] To grace ſayes Aug. not to glory. Which againſt the Millenaries may be many wayes proved.
1. Becauſe, were this a corporall reſurrection, 'twere not the firſt, for many in Old and New-Teſtament were riſen before.
2. At the laſt day ſome ſhall riſe to glory, ſome to ſhame; but all together almoſt (the Saints ſomewhat firſt, the dead in Chriſt ſhall riſe firſt) not one a thouſand years before the other, but one for glory (preſently) the other for ſhame, 1 Cor. 15. but that is to be common to all, not to the Saints only; therefor this muſt be ſome other reſurrection.
3. The firſt death was to the ſoul a ſeparation by ſin from God and eternall life: therefore the firſt reſurrection muſt be to grace.
Ver. 6. Bleſſed and holy is he who has part in the firſt reſurrection; on him the ſecond death hath no power, &c.] Here is perſeverance to eternall life proved. They have part of the firſt reſurrection who by faith and repentance turne to Chriſt, from the death of ſin to the life of grace, and are holy in part, having by faith purified themſelves, and layd hold on Chriſt. Now their bleſſedneſſe who have part in the firſt reſurrection is ſet forth in three wayes.
1. The ſecond death ſhall have no power of them, that is eternall death, the firſt is that of the body which paſſes on all. See my Glimps of Chriſts love concerning temporal death and its benefit now through Chriſt, pag. 61.&c. and the impoſſibility of falling, pag. 57. to 60. and 75. &c.
2. They ſhall be Prieſts unto God here, chap. 1.6. and for ever hereafter: But all the Saints ſhall be ſo as well as theſe Martyrs and confeſſours, having part of the firſt reſurrection, and living the life of faith; therefore that reſurrection is but a ſpirituall one, of which all the elect ſhall partake.
3. Shall raigne a thouſand years; not the thouſand paſt, but another thouſand even for ever and ever. Thus the Millenarian or Papian errour is confuted, which ſome in the primitive times not being able to anſwer, denyed the authority of the book. This Act will be plainer if the reader conferre it with the 144000. chap. 14. ſtanding on Mount Syon, and with them in chap. 7. who were ſealed, and with the harpers chap. 15.2. upon the ſea of glaſſe who were preſerved and ſealed, or as it is here quickened by grace and faith in the midſt of Tyrants, Hereticks and Antichriſt raging againſt them and the Goſpel.
Act 3.
Verſ. 7. And when the thouſand years are expired, Satan ſhall be looſed] Here follows the Churches calamities under both Antichriſt, Turk and Pope, to laſt till the end of 1260 years; for ſo long (though with diminiſhed forces and power) the holy City may be encamped and trod under by them.
After thoſe thouſand years] To wit, of the Martyrs and confeſſours living and raigning with Chriſt, being the ſame which is paſt and Satan let looſe: So Papias his Millenarian dream is ended.
Out of his priſon] Either hell or deſerts whether he was baniſhed and frightened the nations. He has been let looſe neer 600 years, and was bound about Jeruſalems ſacking by Titus, and the Jews diſperſing, who formerly hindred the Gentles imbracing the faith of Chriſt.
Verſ. 8.9. And he ſhall go out to deceive the Nations] Formerly Satan was caſt out of heaven: now though looſed, yet in a great meaſure is reſtrained from hurting the Church, but may deceive the Nations, Gog and Magog. Now what is this but the looſing the four Angels or Nations bound up by the means of the great River Euphrates? (from Chriſtendom now, or the Roman Empire as formerly) See chap. 9.14 and the expoſition upon it; ſo that I need ſeek no other meaning of Gog and Magog; for according as this Viſion agrees with the former: So the four Angels in Euphrates formerly were Arabians, Tartarians —and here they are underſtood by Gog and Magog. Here is an alluſion to Ezek. 38. and 39. about Gog and Magog, all the open and ſecret enemies of Gods people, who after the captitive and before the Meſſias comming were to oppoſe the Jews, to wit in the latter dayes, Chap. 38.8. Meaning after the captivity (not towards the end of the world (as the Papiſts affirme) ſuppoſing this to be the army of their Antichriſt.) Now theſe nations (ſayes Iunius and Tremelius) were thoſe of the leſſer Aſia and Syria (called Gog from Giges King of the Lydians) who under the cruell Antiochus, Nicanor —oppreſſed Gods people, but by the valour of the Macchabees were oft miraculouſly diſcomfited, of which ſee the Hiſtorie. (For the things are accompliſhed partly.) Yet doubtleſſe thoſe chapters of Ezekiel, allegorically ſeem to aime at a ſlaughter from heaven. So then Iohn alluding to that (as he oft does to the Prophets) foretells of ſome grievous waſters of the holy land, or Church, or Chriſtendom by ſome cruell enemies under the name of Gog & Magog, who ſhall have many overthrows (as the former had by the Macchabees) but ſhall finally be deſtroyed by fire from heaven at the laſt day; where obſerve, that Turk and Pope (though Rome ſhall be burnt before) ſhall remain warring againſt Chriſt till the laſt day.
To deceive the Nations] But how? by the ſpirit of Devils, or three unclean ſpirits, chap. 16. who came out of the mouth of the Dragon to gather the Kings of the earth to Armageddon, ver. 13.16. So Satan deceives the Nations, making them Heathens again (for many had embraced the faith) and Gog and Magog in hope of overcoming the holy City, Church, or Chriſtendome (which in relation to Jeruſalem, a type of the Church, is called holy, becauſe it ought ſo to be; and in reſpect of the Nations and their Idolatry, is ſo) 'tis plain, Satan hath been let looſe; for not only the ſecret and myſterious enemies (Antichriſt and his worſhippers) have waſted the Church; but the four Angels, or Gog and Magog (with their innumerable army, as chap. 9.16.) have furiouſly raged and conquered what they liſted, ſo that the name of Mahometiſm is larger then that of Chriſtianity; but Satan deceives Gog and Magog, and under hope of victory, ſhall lead them to Armageddon.
Which are in the foure quarters of the earth, &c.] Magog ſon to Japhet, Gen 10. from him came the Scythians (now Tartars) from them the Turks, to whom the Arabians, Armenians, Saracens are joyned, waſting for a long time farre and neer; Gog meanes the people of leſſer Aſia (called from Giges) to whom the Macedonians and Egyptians of old joyned againſt Iſrael; theſe as from the four quarters of the earth (now under the name of Turk and Pope, Gog and Magog) deſtroy the holy City, the one openly thirſting after the Empire of the world, the other more cunningly and Eccleſiaſtically traducing the Church, drawing them to Idolatry. Now Satan deceives the Nations, and Gog and Magog (Turke and Pope) as Leaders of theſe ſeduced Nations.
And they aſcended, &c.] Noting the baſe original of theſe Nations and their ſudden riſing to honour.
On the breadth of the earth] For their conqueſts are large, of which ſee Knolls Turkiſh Hiſtory.
And they compaſſed the Camp of the Saints about] Chriſtendom—
And the beloved City] The Church, alluding to Jeruſalem; ſee how Chriſt loves his Church; the word compaſſing notes the many irruptions into Chriſtendom, and cruel attempts againſt the Churches therein: How the Gogiſh war began I juſt named, chap. 9.3, 4. Perchance we encreaſed their fury when Gregory the ſeventh, alias Hildebrand ſollicited Emperours and Kings to regaine the Holy Land by force of armes; and after him Ʋrbanus ſecond, Pope of Rome (who indeed prevailed) ſo that mighty forces and vaſt ſummes of money was ſent, and great were their conqueſts for awhile (the Chriſtians ſubduing Saracen and Turk) but through diſcord among Chriſtians, they won all, and have followed hard upon Chriſtendom (by a war which ſprung out of this, and of which perchance the Chriſtians were partly occaſioners) ſee the ſweet tongued Maſter Fuller his Holy Warre on this ſubject moſt ſatisfactorily. The ſumme is, thoſe thouſand yeers of Satans binding and the Saints reigning (being the ſame) is paſt, in which time the Pope as his Vicar took up his power in Anno 606. in Boniface the third; but Satan being let looſe Ann. 1073. Gregory 7. raged with both ſwords, ſpiritual and civil, depoſing the Emperour Henry, forbidding marriage of Prieſts, advancing Idolatry.
Now comes in the grand Idol of Tranſubſtantiation (and Purgatory) called by Pareus the god of forces out of Dan. 11.38. becauſe by the meanes of it and Purgatory, the Popes became rich, and all their forces were employed to confirme this Idol, it being alſo the ſtrength and nerve of Popery. In the firſt Millenary the flouriſhing Churches of the Eaſt indeed became adulterate, but Mahometiſme (though it alſo began in the thouſand yeers) hath infinitely more ſpread after Satans looſing, by which meanes the Nations have been much deceived. Now the judgment upon Satan, Gog and Antichriſt, follow in the laſt act.
And fire came down from heaven and devoured them] The firſt Gog and his Army fell partly upon the mountains of Iſrael by the Macchabes: here followes the laſt deſtruction of Gog and Magog, ſome notable judgments ſhall overtake them before, or to be ſure however at the day of judgment; theſe judgments are ſet out by fire, a mercileſſe Element (ſo Pſal. 11.6. God ſhal rain upon his enemies fire & brimſtone) alluding to Ezek. 38.22. where Gog's deſtruction is ſet forth, perchance as relating to the laſt day of vengeance, and that by fire. Thus the old Goggiſh war and the new ſomwhat agree.
This fire from heaven is the ſharp ſword, which proceeded out of Chriſts mouth, Chap. 19.21. to devour or ſlay the Adverſary.
Verſ. 10. And the divel that deceived them, was caſt into the lake of fire, &c] Maſter and ſervants are tormented for ever; but doubtleſſe Satans puniſhment ſhall be greateſt, as the ſeducer of them, to wit, of the nations upon whom the whore ſitteth, chap. 17, 15. who through Satan deceives them, and Gog and Magog, with all their forces, Princes and retinue under the Turk and Kings of the earth, which I the rather mention, becauſe here is mention made, not only of Satan and them (as of Gog and Magog) whom he deceived; but of the Beaſt and falſe Prophet ſuffering in the lake, whom he alſo deceived; the Nations then or inhabitants of the earth are deceived chiefly by Antichriſt and Satan after the thouſand yeers; and Gog and Magog with their adherents diſtinctly from them; thus we have an Eaſtern and Weſtern Antichriſt.
Verſ. 11. And I ſaw a white throne] Here is the deſcription of the day of judgment (which I obſerved in this Congregation was after every Viſion after ſome ſort expreſſed except in the firſt, which being a peculiar Viſion, omits it) and after follows the joyful marriage of Chriſt and the Church, with the deſcription of the heavenly Palace or new Jeruſalem, which Maſter Brightman miſtaking, applys it to this life.
A great white throne, and one that ſate on it] Great, becauſe ſet up for the general judgment of all; white, becauſe of its celeſtial ſplendor and majeſty; it is the white cloud mentioned, chap. 14.14. he that ſate on it was Chriſt, to whom God hath committed all judgment, John 5.22.
From whoſe face the earth and heaven fled away, &c.] Being not able to endure his Majeſty, yet they ſhall not depart as a ſcrowle till the judgment be paſt.
And there place was found nowhere] Moſt ſay the renovation of all things ſhall be; and that only the faſhion of the world, that is, the outward forme and corruptible qualities ſhall be deſtroyed, and ſo the earth ſhall be found no more as it was, but ſhall be made moſt beautifull and glorious, being to be delivered into the glorious Liberty (as far as 'tis capable) of the ſons of God, Rom 8. being to be freed from corruption and bondage. But few ſhew good reaſons for this renovation (except that the Saints might contemplate on the creation renewed; which they in heaven ſhall know to perfection, though this be altogether conſumed) now ſince all the ſons of men ſhall be in heaven or hell, to what purpoſe ſhall the renovation be? It is ſome may ſay for the Saints ſomtimes to viſite, delight in and live, but their manſions are prepared in heaven; Theſe ſhall be changed (if Philoſophy could bear that interpretation) into nothing, having ſerved the creatures for the creators pleaſure, as they were created out of nothing, or ſhall be exchanged for the heaven of heavens: Now perchance to be delivered out of corruption, is liberty enough for this whole creature (Man excepted). But we expect new Heavens and new Earth, that is, the glorious heavenly condition of the Church above in perfect glory, and the bodies of the Saints (which are earth) conſummated: Sea ſhall be no more, c. 21.1. We ſcarce hear of 'its renovation or uſe? why then ſhould Heaven and Earth be renewed without their fellow Element? But I referre the reader till anon to the moſt learned diſcourſe of Dr. Hackwill upon this ſubject towards the end of his moſt delightſome book of Gods preſerving the world and governing of it.
Verſ. 12. And I ſaw the dead ſmall and great] Meaning thoſe who had died from Adam to the laſt day (but now raiſed up by the power of Chriſt) but thoſe who are found alive at the laſt day ſhall be judged alſo, being leſſe in number then the ſaid dead (who now are quickened through Chriſt.)
Small and great] Great men and beggars, men and children. It ſeems John ſaw children in the ſtature of children, though then made capable of underſtanding their ſentence; but moſt beleeve we ſhall be of a full ſtature, to which the Apoſtle alludes, till we come to a full man the ſtature and fulneſſe of Chriſt. Epheſ. 4.13. For as in Paradiſe (the type of heaven) Adam was created perfect in ſtature and of a ripe choyce age: So 'tis thought, it ſhall be in heaven. Such was Chriſt, ſo the young man appeared in Chriſts grave, as typing out the reſurrection, Mar. 16.5. but enough.
And I ſaw the dead] Yea and living to be judged, who ſhall be changed in a moment (and I beleeve the falſe Prophet or Beaſt ſhall be ſo found, and after changing be caſt alive into the pit, as chap. 19.20.)
Standing before] That is, brought to judgment. The guilty ſtanding ready to be condemned (who are already condemned) and the Saints ſtanding in Chriſts preſence to be abſolved (who were formerly in ſoul, in bliſſe, and abſolved) but here perfect miſery and joy is expected.
And the Books were opened] alluding to humane courts, not as if God wanted books. The Reprobates own conſcience will be an open book againſt them; God forgets not their impieties. Perchance the Scripture may be produced againſt thoſe who knew them and diſobeyed them according to that ſaying: The words which I ſpake ſhall judge—at the laſt day, John 12.48. then Hereticks will anſwer for abuſing the book of God.
And another Book was opened] The book of all thoſe that were elected and redeemed to life through Chriſt Jeſus.
And the dead were judged] Sentence was pronounced.
According to the things that were written] Gods Word as it is the rule of our life ſo it ſhall bee of our judgement.
According to their works] Good or bad, but the juſt are not judged or ſaved becauſe of their works. Good or bad works are known to all, and by them, as open teſtimonies, ſhall all be judged. The good works of Saints Chriſt wrought in them, yet hee'l reward them for what he has wrought O bleſſed Jeſus? work thy work in us. —
Verſ. 13. And the ſea gave up her dead which were in her, &c.] Sentence being pronounced, all the Elements give up their dead; the Water thoſe that were drowned; the Earth thoſe that were buried (whether Saints bodyes or Reprobates; but the Saints ſo long before the reſt, that they might meet Chriſt and the reſt of their brethren in the Aire, and come to ſee and approve Chriſts judgment of the wicked) by Hell: I underſtand how the damned ſhal appear to receive their final ſentence, who are called dead, becauſe they were dead in ſin, and once bodily dead. By death, I underſtand the grave (or the earth as before) the effect of death. All that were burnt, eaten by birds of the Aire, or fiſhes of the Sea, ſhall appear; the Angels ſhall gather the aſhes of the Elect from the four corners of the earth. —
Verſ. 14. And death and hell were caſt into the lake of fire,] That is, the devil, who brought death and cauſed deſtruction, or enticeth to hell. Thus death ſhall be ſwallowed up in victory, 1 Cor. 15.54. in verſ. 10. by an anticipation of time the devil was ſaid to be caſt into the lake of hell, which indeed was but now fulfilled.
This is the ſecond death] Or eternall death. The firſt was a temporall death (if it may be called one) or rather a ſeparating man by ſin from God.
Verſ. 15. Is eaſie. All but the elect are damned, being not written in the book of life; If any man demand why ſo oft this book ſpeaks of the laſt judgment. 'Tis anſwered, becauſe the Saints my be comforted, and patiently endure perſecution for a while. This Act anſwers the harveſt and vintage, chap. 14. latter end. And to the ſeventh Viall of the haile, chap. 16.21. and to chap. 19.20. concerning the armyes of the Kings of the earth, together with the Beaſt and the Kings caſting into the lake of Hell.