Col. 2.16 where the Scripture seems to say plainly that all dayes are alike Therefore the Lords day cannot be so understood Answ. This doth indeed directly contradict the letter of the Text for either this Text pointeth at one day by another or else it doth nothing 2. The Apostles scope in the places that seem to be contrary to this is clear when he casts the Jewish Sabbath and holy dayes he casts them alike in respect of Jewish observation only or in so far as they were Jewish and Typical for Christ had taken them away in that respect even as He casteth meats also yet without prejudice of the Sacraments and this confirmeth our Argument For if Jewish Dayes and Sabbaths were taken away fourtie years and more as is clear by Paul before Iohn wrote this Revelation in as far as they were Jewish and yet Iohn speaks of a Lords day as differenced from other dayes it sayes it continued when they were abolished There is a great odds betwixt laying-aside of Jewish dayes and the Lords day and when Iohn speaks of the Lords day he speaks of it in the singular number in opposition to those many dayes the Jews had under the ceremonial Law And even that learned Doctor granteth this place to speak of the first day and the Churches practice to meet on it also and in several respects to be priviledged beyond other dayes A second exception is If this day be so counted of it will bring in the sanctifying of it in as eminent a measure as the Jews Sabbath was And is not that to judaize Answ. Distinguish betwixt things Ceremoniall or Typicall and things Morall and Perpetuall We bring back nothing that was Ceremoniall and Typicall as their Sabbaths of Weeks Sacrifices and many other things were but for Morall duties they become us as well as the Iews and bind Christians to the end of the World And this brings not back Judaisme neither leads us to Sacrifices and the like which pointed at Christ to come but contrarily this day and the duties of it hold out Christ already come which destroyeth all these Ceremonies and Sacrifices and declareth them to be gone A third exception It cannot be compared with the Lords Supper for 1. The Lords Supper is clearly instituted but this is not clear in the institution thereof 2. The Lords Supper is a Sacrament this is not and dayes may be changed as Sacraments cannot Answ. 1. To the last part It is a begging of the Question if it be the Lords day set apart for His Service all the world cannot change it except He who can change Sacraments also 2. To the first part That the institution of this day is not so clear as the institution of the Supper Answ. We do not paralel them in respect of clearnesse of institution but in respect of the ground or reason why they get this name which suppones an institution If the Sacrament of the Supper be called the Lords Supper because instituted by Him for a speciall use so must the Lords day get this name on this reason or some better or clearer reason from Scripture must be given For the second Seing it gets this name to be called the Lords day It may be questioned here concerning our manner of speaking of dayes calling the Lords day Sunday the next day after it Monday c. which hath the first rise from Superstition if not from Idolatry some of them being attributed to Planets as Sunday and Monday some of them to Idols as Thursday c. But to speak to the thing it self look to the Primitive times we will find Sunday called the Lords day and the dayes of the Week by the first second third c. But the names of dayes being like the names of places and moneths folks must speak of them as they are in use and Scripture warrands us so to do Acts 17.22 Paul is said to stand in the midst of Mars hill Acts 28.11 speaketh of a Ship whose signe was Castor and Pollux So March Ianuary Iuly and August are from the Idols Mars and Ianus or derived from men that appropriate more than ordinary to themselves And though it was ordinary to Christians in the primitive times to call this day the Lords day among themselves yet when they had dealing with the Iews they called it the Sabbath and when they had dealing with the heathen they called it the Sunday And so though it be best to speak of days as Scripture nameth them yet it is agreeable with Scripture to design or denominate them as they are in use among a people especially where no superstitions use is in naming of them For the third The Sanctification of this day It is pointed out in Iohn his saying he was in the Spirit on the Lords day to point out this that this day requireth a special Sanctification and setting apart to Worship God And there are four steps of it mentioned in the Scripture The 1. is negative abstinence not only from sin but from our civil and ordinary affairs which are lawful on other dayes but not on this day Isa. 58.13 The 2. is positive in devoting it to God and spending the whole day in duties of Worship in reading hearing praying singing breaking of bread or celebrating the Communion Acts 20.7 And that not only in private duties but in publick and in private when the publick is interrupted except in cases of necessity 3. It should be spent in the duties of charity though the sanctification of this day cannot consist with working yet it may stand well with giving of almes and seeing to the necessities of others 1 Cor. 16.1 2. A fourth step is in the Text to have a holy and sanctified frame a divine stamp a heavenly conversation more than ordinarly taken up with God and Christ and the things of another Life that day This is the main thing wherein the Sabbath is to be Sanctified and wherein it represents heaven to be abstracted from the world and to be living above in our Spirits eminently ravished in Spirit as abstracted from things we are to be taken up with on other days The frame of a Sabbath should be a kind of ravishment wherein not only we are not taken up with working our ordinary callings but we do go about Prayer and other Spiritual duties in a more heavenly way than on other dayes and that with a difference in our frame being more elevated and Spiritual we should be other men in more divine contemplation This is the main thing called for in sanctifying the Sabbath and therefore Heb. 4. heaven is set out by the Sabbath wherein there ought not only to be a ceasing from our own works but an entering into our rest Heb. 4.10 as it is Isa. 58.13 a delighting in God calling the Sabbath our delight the holy of the Lord and honourable the heart being taken up with it Remember from all that hath been said this day is the Lords day and it saith
under them Obs. 5. That the filling up of this roll or the ending the sufferings of Gods people here on earth and the coming of the great day of Judgement come together Or The finall Judgement of the World shall immediately follow the fulfilling of the sufferings of the Martyrs The reason given of the suspension here is that their fellow-servants who were to be killed must be fulfilled and the term that is set for the answering of their prayer to wit untill their fellow-servants c. doth confirm this For there is no delay put to Judgement then and there is no more to interveen the Martyrs perfecting and this vengeance on the persecuters These two are also joyned Mat. 24.29 The ending of the affliction of Gods people and the coming of Judgement Immediately saith the Lord after the tribulation of these dayes shall the sun be darkened c. There is therefore no temporall peace or millenary Kingdom altogether free of suffering to be expected before that time which is the day of redemption from these sufferings LECTURE VIII Vers. 12. And I beheld when he had opened the sixth seal and to there was a great earthquake and the Sun became black as sackcloth of hair and the Moon became as bloud 13. And the Stars of heaven fell unto the earth even as a sig-tree casteth her untimely figs when she is shaken of a mighty wind 14. And the heaven departed as a screwl when it is rolled together and every mountain and island were moved out of their places 15. And the Kings of the earth and the great men and the rich men and the chief captains and the mighty men and every bondman and every freeman hid themselves in the dens and in the rocks of the mountains 16. And said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb 17. For the great day of his wrath is come and who shall be able to stand WE proceed now to the opening of the sixth seal which holdeth forth some most terrible and dreadfull dispensation and that both in respect of the type and the word of explication or effects mentioned for opening of the type The type is set down vers 12. in three expressions 1. There was a great earthquake 2. The Sun became black as sackcloth of hair 3. The Moon became as bloud The effects which serve for explication of the former follow and are of two sorts 1. Upon the reasonlesse creature in three instances 1. The Stars fall from heaven vers 13. 2. Upon the heavens they depart c. vers 14. initio The third is upon the earth the mountains which are most stable in the continent the Islands which are most remote in the sea both are moved out of their place Ibid. The second sort of effects are upon reasonable men of all sorts Kings great men rich men Captains mighty men bond men and free men Great terrour is upon all these which is two wayes evidenced 1. In what they did they hid themselves in the dens c. vers 15. 2. In what they said unto the mountains and rocks fall on us and hide us c. vers 16 Lastly the rise of all this terrour and these dreadfull effects is more plainly expressed to wit the wrath of the Lamb for the great day of His warth is come verse 17. In sum the words point out this terrible dispensation 1. That it is universall in respect of all creatures neither Sea nor Land Heaven nor Earth nor men of any quality or condition are free but all are sharers of the effects of it 2. It holdeth forth terrour on all these in a most high and eminent measure and degree as the effects do clear 3. It pointeth at the speciall cause which hath influence on all these effects to wit the wrath of the Lamb that is of the Mediator because the day of his wrath is come c. Which we conceive especially to be added for these reasons First To hold forth the speciall procuring cause of this judgement which is not so much sins done against God the Creator in the breaking of the Law as against the grace of the Mediator offered in the Gospel therefore is the wrath of the Lamb especially mentioned as if he were in an eminent way avenging Himself against these who had vilified and contemptously despised His Gospel and the professors of it Secondly To shew some convincing appearing of Christ in this terrible change so as it should be seen to be He by on-lookers and that this acknowledgement should be extorted by that manifest appearance even from these against whom He pleadeth this controversie Thirdly it sheweth the scope of all the former terrible effects that are mentioned in the type to be the Lords executing judgement on the great men and others of the world who put no price upon Him but persecuted His servants and that so convincingly as He might be seen in the pursuing of that His quarell against them Fourthly It sheweth Though Christs forebearance be long yet hath He a time of reckoning and cometh terribly when He cometh and so this seal wherein it is said the great day of the Lambs wrath is come c. is to be looked upon in part as the answer of the Saints prayer How long O Lord c. in the former seal there they long for His coming to Judgement here it is marked that that day of His wrath is come That some dreadfull event is foretold here is most manifest The difficulty is how to apply it in particular For understanding whereof we premit these Considerations or Assertions 1. It is usuall to the Prophets to expresse great judgements even such as are in temporall things by such expressions as the overturning of Heaven and Earth c. It is also usuall to Iohn to make use of the expressions which are used by them particularly we will find the same expressions in the Prophets that are here made use of in the threatning and foretelling of temporall judgements as that in the type of the earthquake the Suns darkening and the Moons being turned into bloud may be gathered from Ier. 4.23 24.28 Ioel 2.10 The earth shall quake before them the heaven shall tremble the Sun and the Moon shall be dark and the Stars shall withdraw their shining Hag. 2.21 22. I will shake the Heavens and the Earth saith the Lord which in plain terms followeth I will overthrow the throne of Kingdoms and will destroy the strength of the Kingdoms of the heathens In a word it is to foretell a remarkable ruine upon the enemies of His Church Adde Isai. 13.9 10. Behold the day of the Lord cometh with fierce anger and wrath c. For the Stars of heaven shall not give their light and the Sun shall be darkned and the Moon shall not cause her light to shine So also Ezek. 32.7 I will cover the Sun with a
cloud and the Moon shall not give her light c. In all which places the Prophets after their manner are aggreging temporall judgements by such expressions Again the first sort of effects of the Stars falling from their place of the mountains and islands their moving are upon the matter the same with Isa. 34.1 The Lord maketh the earth empty and turneth it upside down c. with vers 3. and 4. with Ierem. 4.24 Psal. 18.7 Habak 3.6 c. The other sort of effects are the same â— e. expressions of terror used Isa. 2.19 They shall go into the holes of the rocks and into the caves of the earth c. The other part of those effects we will find Hos. 10.8 They shall say to the mountains cover us and to the hills fall on us c. which words are by our Lord Luk. 23.30 applied to set out the terriblnesse of Gods judgement upon the Iews which was to come a little after at the destruction of Ierusalem From which places put together it will appear not inconsistent with this description and expressions thereof to apply this event to some temporall judgement For confirming whereof further we may 2. Consider that this event cannot be understood principally and primarily of the day of Judgement but must be understood of something going before that It is true the compleating of vengeance to speak so will be then at its height and by proportion we may gather from the terrible expressions used to hold forth Gods wrath in a temporall judgement the unconceivable dreadfulnesse of the last Day which will be exceedingly beyond the most terrible temporall event Yet we conceive the scope of this place is not to hold forth that day but some particular judgement wherein Gods wrath against the enemies of Christs Kingdom is in a singular and extraordinary way manifested For 1. The seventh seal is yet to be opened which containeth events in time posterior to the sixth as was shewen Lect. 1. on this Chapter 2. No mention hath hitherto been made of Antichrist either of his rise reign or ruine and it will not be consistent with that immediate dependence which each of the former seals hath one upon another to say that this sixth seal leapeth from the Heathenish persecution over many hundreds of years and all the interveening events till the day of Judgement 3. The matter contained in it is only terror against Christs enemies who are enemies to Him as Mediator which cannot be said of the day of Judgement which is as comfortable to His friends as terrible to His enemies and all sorts of wicked men It agreeth therefore better to some particular judgement than to that generall appearances 4. If this were the day of Judgement principally longed-for by the Saints in the former seal Then there needed not have been so many Arguments to presse quietnesse during the suspension of that suit if it were so instantly and immediately fulfilled 5. It is not like that the day of Judgement should be prophecied of and described before any temporall judgement on enemies be heard of especially seing they are spoken of in this same prophesie But concerning this see more in the first and seventh Lectures on this Chapter 3. We say This event prophecied of here cannot be understood as containing sad things to the Church but on the enemies and persecuters thereof which is clear 1. by the former consideration compared with the persons on whom this judgement falleth it is on Kings Captains and great Men of the earth Now during the Heathenish persecution under the former seals unto which this immediately succeedeth there were no such persons in the Church as these 2. This is confirmed by the terror accompanying this judgement which maketh them in their practice flee from Christ and in their words cry out against it as being to be reckoned with against their wills and as apprehending certainly wrath to themselves from His appearing as in the parallel places Hos. 10.8 Luke 23.30 is evident All which agreeth not with the Saints frame of Spirit especially under affliction who are crying How long O Lord as under the former seal and are described by this that they love Christs appearing and are joyfull of it as of the day of their Redemption 3. Persecution on the Church could breed no such terror on the Kings of the earth as is here prophecied of 4. We say this type cannot hold forth defection in Church-men as if that were typified by Stars falling from Heaven darkening of the Sun c. For darkening of light or defection of Church-men could not breed such terror on the Kings and great Men of the earth as is here they are not usually much troubled with these things and yet it is clear that this terror floweth as an effect from this sad judgement typified and expressed by these former expressions And therefore by the same reason this seal is not to be divided as if by the first part thereof were holden out defection in the Church and by the last judgement upon enemies seing this last part doth clearly hold forth the effects of the former and doth more fully explicate the same thing 5. We do also assert that here cannot be understood any trouble brought upon persecuters by Heathens nor any trouble brought upon the Empire while Emperours and Rulers were Christians by these who were Heathens such as that of the Goths and these inundâ—tions of barbarous Nations which after the four hundred year brake in upon the Empire For 1. the series of time will not agree to that this seal followeth immediately the Churches sufferings by Heathen Emperours and therefore it is not like the great mutation on the Empire when it became Christian should be omitted 2. This judgement speaketh out especially the wrath of Christ and that so palpably as His hand is in a more singular way acknowledged in it than the prevailing of Heathens against Heathens would readily produce This conviction as would seem of Christs being acknowledged in it flowing mainly from the instruments imployed and owned by Him in the execution of it and this terror that falleth on them is not that terror as it seaseth on all the wicked in the generall judgement such as was mentioned Chap. 1.7 nor that which affecteth men simply by the dread of Gods greatnesse as He is in Himself but it is two wayes qualified 1. It is the terror of Him that sitteth on the Throne that is of God as He ruleth in His Church in which respect He is holden forth Chap. 4. v. 5. and so distinguished from the Mediator so now by this judgement on enemies for persecuting His Church He maketh them know that He ruleth and hath a Throne particularly in Iacob to the ends of the earth as the Saints Prayer is Psal. 59.13 2. It is the wrath of the Lamb appearing as Mediator and befriending His Church which the more surpriseth them that formerly they despised both now they find them both
type that it may well be taken in and accounted as a universall change upon the world Which will appear by considering these two in the matter of fact 1. What the state of the Church was immediately before this change 2. Considering what the state of the Church became immediately thereafter 1. The state of the Church before Constantine's government was for outward persecution under the extreamest sufferings that can be imagined as was hinted at in the expounding of the fourth seal Amongst the four chief Governours that then were to wit Dioclesian Maximianus Herculeus Galerius Maximinus called also Iovius and Constantius Constantine's father only this last had a favour to Christians the other three being most cruel persecuters About Constantius death started up Maxentius to usurp the Empire at Rome who for a time prevailed and continued as barbarous and cruell as any of the other Against this Maxentius Iovius sent one Severus whom he called Cesar who was overthrown by him after whom he preferred one Maximinus his nephew who in persecuting was nothing behind any of the former A little after Licinius who was constituted Cesar in his room who for a time had counterfitly befriended Christians for fear of Constantine yet afterward fell into most grosse blasphemie and persecution All of these having this for their aime to root out Christianity by cruelty and subtilty left nothing undone to accomplish it Their cruelty vented in these persecutions and their subtilty may be gathered from the Laws we find enacted against the Church in these times As 1. that all the Bibles Cups and Church-furniture should be delivered up and destroyed it was from this giving up of the Bible that Christians who made defection were called after that Traditores that delivering up their Bibles c. being accounted receding from the truth or the testimony thereof 2. That men and women should not meet together for religious exercises but men apart and women apart 3. That none should teach women but women 4. That no meetings should be keeped within the circuits of Towns but in the fields upon the pretext of healthfulnesse 5. That there should be no meetings of Ministers or correspondences amongst them in Synods or otherwayes which was prohibited as a thing dangerous to the State 6. That all the old Temples should be built and all the meeting-places of the Christians destroyed 7. That no Ministers should be permitted but where ever found they should be cast into prison which Laws at last ended in open persecution against all that professed the Name of Christ so that to be called a Christian was a most horrid crime Unto these Laws afterward Iulian who was eminently taught of the devil to undermine Christianity after it had flourished for a time in peace and tranquillitie added these four or more plainly and craftily formed them out of what was before him 1. That no Christian should be admitted to any Trust Civil or Military but he who first sacrificed to Idols this was observed formerly under Dioclesian 2. That the children of no Christian should be admitted to Schools of Learning or be educated in humane Science that by that means he might bring in ignorance amongst the Christians that they might be the lesse able to vindicate Christianity and might be the lesse thought-of amongst others 3. That no Preacher of the Gospel amongst them should have any allowance of maintenance for before him in Constantius time they had allowance settled by publick Authority intending thereby to overturn the Church knowing that the Church cannot consist without the Ministery neither a Ministery without it be maintained His fourth device to undo Christianity was in despite of it to give way to all other Religions by publick tolerating of them Therefore in his time was the rebuilding of the Temple of Apollo at Delphus intended and the Iews encouraged to lay the foundation of their destroyed Temple at Ierusalem both which were miraculously by earthquakes impeded and his practices in reference to this were observed Chap. 2. in the Epistle to Thyatira From which particulars with what was said in opening the fourth seal it may appear how sad the condition of the Christian Church was when Constantine began to govern Let us now see what it became within some few years thereafter The estate which the Church was brought unto after that time was shortly thus After Constantius death Constantine being declared Emperour while he was in Britain continued in these parts for a time while the forementioned persecuters especially Maxentius who lived at Rome were become hatefull to all not so much for their persecuting of Christians as by their tyrannies adulteries and all sort of vile cruelties upon every sort of persons whereupon Constantine called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his colour was encouraged to march toward Rome having before him as his end the liberating of the Empire from such tyranny of so many Tyrants and being doubtfull what Religion to follow at the noon day or a little after there appeared to him in the heavens a fiery crosse with this Inscription in legible letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in hoc vince in this overcome This vision was seen by many others with him as Socrates Lib. 1. cap. 1. affirmeth by which signe he was not only animated to go to Rome while he was hesitating but also to embrace Christianity and the profession of Christ. In signe whereof he alwayes carried the Crosse with that Inscription for his Colours and set it up at Rome when he entered Victor in it This story Euseb. de vita Constantini Lib. 1. cap. 22. affirmeth he heard Constantine himself assert to be truth with an oath After this he with his Army marched toward Rome and in the way had discovered to him the treachery of Maximinianus his own Father in Law By Gods mercy he was delivered from it it returned upon the author When he came to Rome God delivered the Tyrant Maxentius into his hand Maxentius and his chief Officers being put to flight on the other side of the River Tyber was necessitated to return by a Bridge per pontem Milvium as they call it whereupon he had made devices in a secret way to have drowned Constantine by which he and these that were with him were drowned in the River Upon which occasion as Eusebius reporteth Lib. 9. cap. 8. Christians took occasion to sing that word in the 9. Psalm vers 16. The Lord is known by the judgements which he executeth the wicked is snared in the work of his own hands And that word Psal. 7.15 He made a pit and digged it and he himself is fallen into it c. After this Constantine having the peaceable possession of the West had afterward two difficulties The first from Maximinus aiming to drive on persecution and the death of Constantine together Euseb. Lib. 1. de vita Constantini cap. 40. The second was from Licinius Emperour of the East with whom Constantine had made
these priviledges it enjoyed Hence Observe 1. Gods people in difficult times would be acquainting themselves with and confirming themselves in the Faith of the happy estate of glory for this end it is so studiously proposed much pains is taken to reveal and hold it forth and the Lord stirreth up Iohn and in him other Believers to look upon it and to believe and comfort themselves from the happy estate they shall meet with when their suffering shall have an end 1. To prevent their fainting in as far as heaven maketh an end of all their difficulties 2. To make them submissive because that time is coming 3. To make their life lively and comfortable by the knowledge and faith of it and the frequent meditation on it This maketh a chearfull comfortable and submissive way of living under crosses and difficulties this maketh Believers long for heaven and to comfort themselves in their abiding empty handed for the time 2. These are they that come out of great tribulation Then tribulations and great tribulations are the way to glory to them whom God loveth most Jesus Christ Himself drank of the brook by the way Psal. 110.7 and was made low before He was exalted and His Members follow the Head in a conformity of suffering Rom. 8.28 Acts 14.22 Suffering could not look so grim and terrible-like if what were on the back of it were well looked to Let none think the worse of Glory or that the happinesse of Gods people is of lesse worth because tribulations are in the way to it neither let any prize an easie life in this world with Gods curse This is far better with all the tribulations that accompany it 3. They have washen their garments in the bloud of the Lamb who came through tribulation Observe These that are most righteous whether in active obedience in keeping the Law and Commandments or in passive obedience in yeelding their bodies to be burnt they have need of Christs satisfaction to make them white These Worthies keeped themselves free of the pollutions of the time and shunned no suffering and yet upon this account they appear not before God Holinesse is good but in our seeking to appear before God we are to seek to be found in Christ Phil 3.9 Or take the Doctrine thus No merit of ours can bring through neither temporal nor spiritual judgments These were free of common guiltinesse and shunned not but endured all tribulations yet none of these are grounds of their through-bearing but the washing of their garments in Christs bloud 4. As the greatest tribulations have an outgate and the greater the tribulation be the greater and more glorious is the outgate and the greater the fight be the victory is the more remarkable Therefore are all these singularily pointed at here So the bloud of Christ is the best and only outgate from tribulations fleeing to Christ for refuge is the only best way to escape all tribulations temporall or spirituall for we suppose this coming out of tribulation looketh to temporall affliction as well as delivery from eternall wrath And indeed if the misknowing of Jesus Christ by a people that hear the Gospel be the great cause of their temporall ruine trouble and overthrow Luke 19.42 43. O that thou had known in this thy day the things that belong to thy peace but now they are hid from thine eyes Therefore the dayes shall come upon thee that thine enemies shall cast a trench about thee If the neglecting of Him hasten judgement on the ungodly world Then fleeing to Him must be the best way to shun judgement to take away the controversie and to get an outgate from tribulations when they are lying on And there is nothing that we would more take notice of in this time there are none but they would know how to be rid of the trial and trouble that is lying on This is the best way that can be taken Jesus Christ taketh away the controversie and maketh the sufferers white we are conquerours yea more than conquerours through Christ who loved us Rom. 8.35 1. He strengthneth to stand and fight 2. He hideth sin and removeth guilt which is the rise of the controversie 3. He giveth peace and a settled outgate and outgates from tribulation any otherway whether by outward means as armies friendship c. or inward as in our own holinesse or satisfactions are but the passing from one snare to another that is worse and from one plague to a greater curse and folks can never be said to come out of tribulation while they lye under the wrath and curse of God Micah 5.4 only this man shall be the peace when the Assyrian shall come into our land 5. From the happy condition of Christs followers Observe That it is an excellent and unspeakable happinesse an excellent condition delightsome and lovely that Believers are to look for in heaven when the tribulation shall be over it is not only an outgate but an excellent outgate We cannot speak of it to you only beside what was said of it vers 9 10. take a short view of what is said of it here 1. For its place It is here before the Throne of God beholding Him to have a place among them that stood by in Gods Temple this is the first step of their happinesse 2. Their decoring is white robes and palms in their hands as so many conquerours and triumphers 3. Their company God and Christ Angels and Saints meaned by the Elders 4. Their work is to sing and praise chearfully Again here further it is set out in these properties 1. It is a sinlesse happinesse no back-drawing from God will be there but a doing of His will with delight and without interruption or wearinesse night and day that is continually for there is no night there it is a part of their glory and the first step of it to be quit of sin there they will not he put to pray Let thy will be done on earth as it is in heaven but there will be an actuall doing of it so 2. That day is coming when there will be no more crying out under a body of death the body of death will not then rebell there will not be one law against another not an inward man or mind and flesh but perfect holinesse without a sinfull defect no reluctancie no sin nor misery 3. To do this in His Temple is to signifie their dignity and eminency and the dignity and eminency of their service they need no Priest now to go in to the most Holy all are there admitted thus to minister 4. The great object of their eternal blessednesse is God they enjoy Him fully familiarly and constantly which is meaned by His dwelling with them they are ever in his company God and they in one house and upon one Throne and to have common society with Him It is wonderfull and the height of all 5. There is no sinlesse defect there nor any crosse either of infirmity or
if he had said I saw peace a while till all was made ready for the ensuing blast and storm which is in the words following and till fundamentall truths were confirmed publickly for keeping the Lords people from the snares of these grosse Heresies which then immediately followed Whence Obsâ—rve That the Churches outward peace is not long she hath but a short time of it half an hours silence only The Church-story Scripture and experience prove this Therefore 1. Folks would not promise to themselves nor expect long peace 2. They would improve the little time they have frugally and not mispend it an hour or half an hours time in peace in the Family or Congregation is a rich mercy and we know not how long we have it few Churches have had so long peace as we have had in this Island Therefore see it be improven well 2. This half hour being a definit time put for â—n indefinit sheweth that that rule holdeth not in the Revelation that whole compleat times as hours yeers c. may be definit for indefinit but not so broken times as half days half years and half hours c. for no particular definite time can be rationally imagined to be understood by this Or 2. understand Heavâ—n here for that heaven where all these things were represented to Iohn silence in it importeth a new transition to a strange matter that for the stupendiousnesse and admirablnesse thereof arrested the attention and made all keep silence as taken up with expectation of what might be revealed a little interim of time being between the opening of the seal and the appearing of any thing which suspension of the Angels out-coming with their trumpets confirmeth the first exposition as if thiâ— prophesie began with a little quietnesse and the latter is not to be slighted because this exposition holdeth out a preparation and attentivenesse requisit in us for hearing and receiving such mysteries The second circumstance is vers 2. When all do wait what the opening of this seal shall produce something appeareth that prognosticateth a coming storm Seven Angels are seen standing before God and they get seven trumpets The use of the trumpets and number I shall forbear to speak much of them and what these Angels are till I come to vers 6. Only here we conceive them to be Angels that wait for Gods command it may be speciall Angels for eminencie there being degrees among Angels Or the words may be read without the relative the as differencing them or relating to any other which we find not before These are the instruments Angels they are made use of to give the alarm 2. Their weapons or furniture is trumpets to incite others rather than to act themselves Trumpâ—â—s had a twofold use 1. To give an advertisement of some imminent assault sounding an alarm so it relateth to Gods people to stir them up to watchfulnesse and to be on their guard 1 Cor. 14. If the trumpet give an uncertain sound who shall prepare himself to the battell 2. To câ—ll the Congregation or Assembly or Hoast for acting or attempting something and so it looketh to offending relating to the letting louse of enemies as the former to defence in guarding His people however they imply Gods giving speciall orders In these cases Angels are ministring Spirits waiting on God for a commission Therefore the trumpets are given them to shew they are but Ministers and Servants in what is commanded them and do by orders 3. They are sâ—ven though there were but four Chap. 7. because these keeped all airths that the winds should not blow till they were let louse these seven do proportion the out-letting of these winds by steps and degrees and this is done out of the Lords goodnesse that letteth not all blow at once but one by one that men may have warning and be armed for what cometh after A third and main circumstance followeth vers 3 4 5. Though now the seal be opened and trumpets be given to the Angels yet these Angels are not yet to sound till orders be given which is not till Christs intercession interveen His intercession as it is set down here hath two parts 1. His intercession for His people vers 3 and 4. in reference to the coming storm that God would not impute sin to them nor suffer them to be led away with Error as Luke 22.31 32. Satan hath sought to winnâ—w you but I have prayed for thee that thy faith fail not The second part of His intercession is in reference to His enemies and it is a denunciation against the ungodly world and that profane generation that received Him not vers 5. it is a peice of His absolutenesse commissionating the Angels to go on and execute judgement therefore it is said vers â— The Angel took the censer and filled it with fire of the altar and cast it into the earth and there were voices c. and then the sounding of the Angels followeth for as He had given charge before to the four Angels Chap. 7. not to hurt the earth till His Servants were sealed so here He giveth charge and commission to these seven Angels to go on when His Elect are secured There is here an allusion to the high Priest under the Law and Christ is brought in using these ceremonies that the high Priest used when he went into the Temple and Sanctuary so we take it for granted that this is Christ and no other that cometh and standeth at the altar with a golden censer c. 1. Because of His work for none can claim to this Office but Christ alone to offer up the prayers of all Saints 2. Because of the efficacie or effect of this His offering up prayers it was effectuall both for His peoplesâ— being accepted of God vers 4. and also against enemies in being terrible to them yea it was not the prayers of themselves but the incense which was offered with them that made them acceptable which can be no other thing but Christs sacrifice 3. Because all the ceremonies here used have reference to the high Priest and there being no high Priest for the time but Christ He who was the antitype being come and that levitical service being abolished it must needs be He. And though it be said incense was given Him which Christ hath of His own which maketh some expound the words otherwise it militateth nothing against it For 1. Christs whole Office is given Him as Mediator and His qualifications for it 2. He is here speaking in the terms agreeing to an high Priest on earth as to have an altar censer c. all which are not literally to be understood of Christ for there is no altar nor incense in heaven but as such may be figuratively applied to Him as the antitype signified by the high Priest for none other was typified by these Priests intercessions but Christ who was Priest Sacrifice and Altar and all the Spirituall things of the Gospel are spoken
now they adhere to their former superstitions notwithstanding of all these rods that the Lord had brought upon them There is need to use light well for it is precious and when once it is put out men may forever continue in darknesse This is fulfilled in the particular instanced for though the Popish service is loathsome to a Spirituall discerner yet is the world so drunk and bewitched with it that hardly by any mean the favourers thereof are brought to abandon it which is the fulfilling of this prophesie and therefore although it were never so clear that their practice is Idolatry yet can it not be expected that they will acknowledge it this being both a part of their sin and plague as is usuall in the most grosse Idolatry Isa. 44.18 c. Rom. 1. Which ought to make men admire and tremble at the depth of the unsearchablenesse of Gods justice and fear them from communion in these sins that mar even the reason of these that fall in them which is no lesse discernable and terrible in respect of these who are mad upon their idols in the way of Antichristian Idolatry than in Heathens in respect of their blind doting upon their idols And there is reason for this that these who have not received the light of the Gospel in love should be given up to strong delusion 2 Thess. 2. as these who did not walk according to the light of nature and did not like to retain God to their knowledge were given over to a reprobate mind Rom. 1.28 LECTURE CHAP. X. Vers. 1. ANd I saw another mighty angel come down from heaven clothed with a cloud and a rainbow was upon his head and his face was as it were the sun and his feet as pillars of fire 2. And he had in his hand a little book open and he set his right foot upon the sea and his left foot upon the earth 3. And cried with a loud voice as when a lion roareth and when he had cried seven thunders uttered their voices 4. And when the seven thunders had uttered their voices I was about to write and I heard a voice from heaven saying unto me Seal up those things which the seven thunders uttered and write them not 5. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever and ever who created heaven and the things that therein are and the earth and the things that therein are and the sea and the things which are therein that there should be time no longer 7. But in the dayes of the voice of the seventh Angel when he shall begin to sound the mysterie of God should be finished as he hath declared to his servants the prophets 8. And the voice which I heard from heaven spake unto me again and said Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth 9. And I went unto the angel and said unto him Give me the little book And he said unto me Take it and eat it up and it shall make thy belly bitter but it shall be in thy mouth sweet as honey 10. And I took the little book out of the angels hand and ate it up and it was in my mouth sweet as honey and assoon as I had eaten it my belly was bitter 11. And he said unto me Thou must prophesie again before many peoples and nations and tongues and kings THe sixth Angel having sounded whereby the second great wo is brought into the world it might be expected that the sounding of the seventh should be immediately set down but as after the opening of the sixth seal Chap. 6. there is something necessarily premitted for the consolation and confirmation of the people of God before the seventh seal be opened Chap. 8. even so here there are two materiall consolations laid down Chap. 10. and 11. before the seventh trumpet sound for the comforting of the Elect in reference to the sad estate of the Church formerly prophesied of â— for the visible Church now being darkened and drawn into defection by Antichrist under the fifth trumpet and a third part thereof being destroyed by Mahomets followers under the sixth and withall considering that the rest did not repent of but did continue in their former abominations it might be the occasion of many sad fears and doubts concerning the Church of God both before and during that time and what that defection and impenitency should turn unto In reference to these fears there is one consolation laid down in this Chapter In sum this That that darknesse shall not continue but at the peremptory appointed time Antichrist should be destroyed and the purity of the Gospel again brought to light which is divers wayes not only asserted but confirmed in this Chapter for strengthning the faith of Gods people in the hope of an outgate And 2. Because that outgate cometh not till the seventh Angel sound which yet seemeth to be for a long time delayed considering not only the interruption put in here before its sounding which yet ought to be observed seing it soundeth nor immediately upon the back of the sixth as the other did upon the back of each other but the many sad effects also which are to be performed by the fifth and sixth trumpets which do necessarily imply the continuance of a long time for the bringing of them about and therefore the People of God might have a new doubt and fear concerning the state of the Church during all that time that Antichrist and Mahomet were in their height and the sounding of this trumpet delayed In the 11. Chapter the Lord obviateth this by describing a Church and Ministery to be reserved for Himself during that time who although few in number and poor in their outward condition should continue unpolluted by the corruptions and undestroyed by the tyranny of these times untill their testimony should be finished and the dayes of their prophesying ended upon the back of which the seventh Angel bloweth vers 15. by which the former promised outgate beginneth to be accomplished This we conceive to be the native scope of these two Chapters 10.11 And hence Chap. 11. vers 14. it is observed that the second wo is past thereby implying that what hath been formerly spoken since the sounding of the fifth and sixth trumpets is to be taken as contemporary with them and belonging to one of them In setting down the first consolation Chap. 10. we have First the description of the publisher of these glad tidings intermixed with some circumstances set down in the first four Verses which do not a little contribute to the consolation it self Then 2. The sum of the seventh Angels Commission is set down and the event foretold is certified by the publishers oath vers 5 6 7. 3. The effect of the seventh Angels sounding to wit the reviving again
greatnesse affected at the beginning of the Gospels rising which fault the Disciples fell into that was also in Germanies this Christ not only curbeth with the Doctrine of the crosse but with the crosse it self also that they may be brought to denie themselves and as He saith to Baruch Ierem. 45. not to seek great things for themselves All which are good ends and profitable to His people and may make us all reverence His way although it look strange-like unto flesh LECTURE IIII. Vers. 11. And after three dayes and an half the Spirit of life from God entered into them and they stood upon their feet and great fear fell upon them which saw them 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them 13. And the same hour was there a great earthquake and the tenth part of the city fell and in the earthquake were slain of men seven thousand and the remnant were affrighted and gave glory to the God of heaven 14. The second wo is past and behold the third wo cometh quickly ANtichrist and his Kingdom are now very glad supposing the witnesses to be quite overthrown never any more to appear in opposition to them but that mirth lasteth not long after three dayes and an half they are revived and the publick face of affairs quite changed for God taketh this opportunity of the low estate of this Church to manifest His work and bringeth the preaching of the Gospel and the prosperity of its Preachers to a more conspicuous visible condition than they were into before by giving these witnesses supposed to be killed a visible and glorious Resurrection which is set out in these two steps 1. Their reviving from the dead vers 11. 2. Their glorious condition after they are risen vers 12. and 13. Both which are set forth by severall circumstances going before accompanying and following after them By Resurrection here we are not to understand literally the rising again and taking to Heaven of men once really dead the frame of all the prophesie which is figurative and the scope of this will not admit that but this Resurrection of the witnesses and their glorious condition after it is to be looked on as holding forth a more visible profession of the Gospel with a greater number of Preachers following their footsteps and taking up that same testimonie which these few oppressed ones under Antichrist did formerly bear witnesse unto In this sense they are said to rise again because their testimonie reviveth men coming with that same Spirit and Power as if these were again brought to the world as is spoken of Iohn the Baptists coming in the Spirit and Power of Elias Matth. 17.11 12 13. That thus it must be understood appeareth 1. This Resurrection is so conspicuous and evident that the enemies behold it vers 11 12. which looketh liker a publick change of affairs than what particularly concerneth two persons especially considering as was hinted before that the low condition of the Church is described by the low condition of the witnesses and therefore a change of the Churches estate to the better must be described by the raising up of these witnesses 2. It is such an exaltation as worketh fear upon all the opposers 3. It is accompanied with a great earth-quake and the ruine of a considerable part of Antichrists dominions vers 13. which sheweth it must be such a change as proveth prejudiciall and destructive to that Kingdom 4. It is a Resurrection and good condition in opposition to their former death and low condition But that consisted mainly in the bearing down of their Doctrine and Profession this must be therefore in the vindicating of both Lastly This change is that which followeth and is expounded by the seventh trumpet that the Kingdoms of this world are become our Lords c. which we will find to hold forth a more free and glorious manifestation of the Gospel after the darknesse of Antichrist shall be over and the Temple of God again be opened in Heaven c. all which do more particularly explain and prosecute what is generally summed up and begun here The first step of this change is set forth in these circumstances 1. In the time of it after three dayes and an half c. a definit time for an indefinit it is like alluding to Christs lying in the grave and signifieth this that within a little time after Antichrists seeming to suppresse the Truth and the Preachers of it God shall again wonderfully bring it and them to light as if they were raised from the dead 2. The mean and manner of their reviving is expressed The Spirit of life from God entered into them It is like this alludeth to the Lords creating man at first when He breathed the breath of life in him Gen. 2. and to the Lords reviving the dead state of Israel Ezek. 37.4 c. which sheweth that however it looked impossible-like to men yet was it not so in it self because God who at first made man was to be the worker And 2. that the great mean effectuating it was not humane might or power but the Spirit of the Lord which He hath to communicate to such instruments and at such times as He shall find expedient for promoving of His work 3. It is said they stood upon their feet and that so conspicuously that their enemies saw them whereby the efficacie of the Spirit of life and the reality and certainty of the effect following is signified so that instruments for promoving of the Gospel shall unexpectedly appear when the Lord shall powre out His Spirit as if dead bones would stand up to resume their testimonie which is in sum the same with that type Ezek. 37. 4. The effect is great fear fall upon them which saw them the world a little before was insulting to look upon them now their rejoycing turneth to terror for the more powerfull glorious and unexpected the restauration of these witnesses is who formerly tormented them the greater is their fear now when their expectation of getting them suppressed faileth and nill they will they this Gospel will come to light The consequent of diminishing their greatnesse and interrupting their peace proveth terrible to them Their glorious condition after their Resurrection is further expressed vers 12 13. in these circumstances 1. There is a call given them 2. Their obedience or the consequent following it 3. Some effects are marked to accompany and follow their ascending The call is severall wayes set out 1. It is from Heaven to shew a divine warrand and an extrordinary call of God which the first Reformers after Popery should have 2. It is called a voice and a great voice to signifie the distinctnesse and clearnesse of their warrand and the weight it had on them for putting them to this duty either by some externall Authority provoking them to it or which is
Israel in Egypt was not so long beside that for a time while Ioseph lived they were not afflicted but well entertained 3. It is often the manner of reckoning used especially in this Book to reckon a whole period of the Churches estate from what is most predominant in it as for instance three great periods of the visible Church are reckoned successively to each other in this Book The first under the seals is reckoned a time of persecution under Heathens and the Church Chap. 13. is said to travell all that time although there were many and considerable long intervalls of peace Again under the vials Christ and His Saints are said to reign although Antichrists Kingdom and profanity continue long very high in the world yet is it called the time of his reigning and of Antichrists down-coming because from the beginning of that period it tendeth to that scope so here the first six trumpets being accounted one period and Antichrists tyrannie being the most prevalent event under them and his rise being long working under ground before it came to a height even from the Churches first outward peace if not before we conceive upon these grounds it is not unsuitable to Scripture or this Book to reckon Antichrists rise from the beginning of that period wherein he riseth cometh to his height and reigneth which is during the prophesie of the trumpets For this also more may be seen Chap. 12. and 13. The second Object is That even according to this reckoning there will not be found 1260. years seing Constantin's publick peace will be about the year 310. and it would seem that some years would be allowed for the witnesses killing that followeth after the 1260. dayes and goeth before the settling of Religion by Authority which is their lifting up to Heaven For Answer we say 1. It will not be unsuitable to comprehend the witnesses killing within the 1260. dayes for it being the lowest step of their sackcloth and the highest step of the beasts tyrannie or at least of his successe against them it may well come in as the consummating of their trial and last act of his absolute supream tyrannie and it must be so otherwise Antichrist will reign longer than fourty and two moneths if he kill them not for that time Therefore some render these words when they shall be about to finish their testimonie and go off the stage then he shall kill them which agreeth well with the Greek 2. If Antichrists rise should be reckoned during the sixth seal and so supposed to preceed a little the first trumpet that giveth the allarm upon his approaching appearance the odds will not be so considerable as to mar this calculation though by the number of eight or ten years of so many it doth not jump especially if we consider that the Scripture in the reckoning of years striketh not so upon the particular time but taketh some definit number neer unto it as if we will compare Gen. 15.13 and Exel 12.41 Acts 7.6 Gal. 3.17 In some of these places the reckoning is 400. years in others 430. Beside however they be reckoned the beginning of them must preceed either the Israelits coming to Egypt or their afflicted condition in it seing Gal. 3.17 these 430. years are reckoned to interveen between Gods Covenanting with Abraham long before his posterity came to Egypt and the giving of the Law after their deliverance from it However if the periods of its rise and close hold there is the lesse cause to differ in the particular account of the years For verifying the event according to this exposition given these things are to be made out that the Pope whom we take to be Antichrist hath tread upon the Church and that his followers have possessed the title of the visible Church during that time which we may the lesse insist in because it is gloried in and boasted of by his followers and as Bellarm. alleageth lib. 3. de pontif cap. 2. before the Pope was pointed at as Antichrist by us he universally flourished but since that time did never grow but decrease and lost many Kingdoms reckoned there by him Beside it is evident from story that though Antichrists height be not reckoned so far up yet that he came to tread all under his feet during that period experience through the world can bear witnesse thereof The second thing will not need much clearing either to wit that the true Church was few and in a great part latent and where it was discerned ever persecuted That which especially is to be made out is 1. That though they were few yet was there ever some Church and witnesses keeped pure from Antichrists abominations untill Reformation was restored in the Christian world And 2. that about that time of the Reformations springing up the Professors and Witnesses of this Truth were brought exceeding low for a short time to their exceeding great contempt before the world and to the exceeding great joy and insulting of the Popish party which yet continued not long but ended with a more full authoritative settling of Religion than formerly it had The first to wit that there was still a Church and witnesses during Antichrists height may appear from these considerations 1. If we consider the particular catalogue of witnesses which God raised up one after another to witnesse against the corruptions of that time whose names and testimonies are particularly recorded by severall Writers particularly Illyricus catolog testium veritatis Cent. Magdebur Foxe book of Martyrs Alstedii chronologia testium Usheru◠de successione Ecclesiarum Christianarum and sundry others And if so much be known we may gather much more indeed to be considering the darknesse of these times and the great propension there was to suppresse all that tended there away 2. It is made out by Master Foxe White in his Way to the true Church Iewel Usher and others that Britain received not the Gospel from Rome and that in England there hath been alwayes some opposing his errors untill the time of Reformation came 3. This may appear by the confession of adversaries They grant that the Calvinists now are the same called Waldenses and Berengarians before but these they say have been ever most dangerous to the Church of Rome 1. Because it is of longest continuance being from the time of Sylvester who lived in Constantine the great his time yea from the time of the Apostles themselves say some of them 2. Because it was more universal and almost in all the earth 3. Because it hath a great shew of piety having a good life before men and believing all things well concerning God being only blasphemers of the Church of Rome as Reinerius contra Haereticos cap. 4. affirmeth Inter omnes sectas quae sunt aut fuerunt non est periculosior Ecclesiae Dei quam pauperum de Lugduno tribu◠de causis 1. Quia diuturnior quidam dicunt quod dur averit à tempore Sylvestri quidam dicunt
canon of the Masse and repeat Christs words in any language the other five Sacraments they expunge The third sort of errors about the customes of the Church are in generall that what they read not in the Gospel they reject as festum luminum palmarum c. festa Sanctorum the adoration of the crosse and use to work quietly on the feast dayes All consecrations and benedictions of candles fleshes palmes fire wax agui paschatis and such numbered there are derided by them that prayers are not of more worth in a consecrated Church than in another place they called Images and Pictures Idolatry and many such like they reject Indulgences Peregrinations Soul-masses of the dead Reliques visiting of Sepulchers c. are in nothing profitable for souls but for gain to the Clergie When he hath laid down all these he giveth this for the reason of them because saith he they denie Purgatorie saying there are but two wayes one of the Elect to Heaven another of the damned to hell and where the tree falleth there it will ly and that all sin is mortall He addeth in the close these three errors to them 1. In that they would not swear though some of them would do it when they were constrained 2. That they condemned all Magistrates and Church-judicatories especially which were for gain 3. All punishment of Malefactors But in these we will find them calumniated for rash swearing only then in common use they abhorred the Magistrates and Clergies practice of that time they condemned but not their places for still they were obedient and that revenge which they did condemn seemeth to be the rigour of Church-mens persecution otherwise it is known that themselves used defensive Armes and were in subjection Chap. 7. He characterizeth them how they may be known by their manners saith he and their words their manners are compositi modesti they have no proud cloathing they abstain from merchandize for eschewing of lying swearing and deceits and live on the work of their hands and therefore their Teachers work they multiply not riches but are contented with necessaries they are chast especially Leonistae temperate also they go not to taverns and dauncings and they restrain anger Their words are precise and modest they eschew scurrility and detraction and lightnesse in word and lying and swearing they account Veré and Certè to be oaths c. These seem not to be hereticall characters Yet Chap. 10. they are four wayes to be punished 1. To be excommunicated 2. To be deposed from whatever dignity Civil or Ecclesiastick 3. Militari persecutione and manu armata all that they have are to be taken from them If they turn their goods are not to be restored except on grace And lastly if they have vassals they are loosed from their obedience if they be under Superiours their Superiours are to persecute them under pain of excommunication and having their Subjects absolved from their obedience to them and their lands are to be given to and may be occupied by the Catholicks and for these he citeth many decrees of Popes yea the sons and the children of their favourers are not to be admitted to any office as the decree that is at length set down there doth bear In the other Treatises the same things are insisted on that they derived their originall from the Apostles and said that the Church had begun to make defection in the dayes of Sylvester and in a word that they disclaimed the present Church of Rome and said they were few that would go to Heaven and though they mention community of goods and impute that to them yet story is clear that they had their own distinction in their possessions and riches c. Again if we consider what the famous Thuan whose testimonie cannot be refused being a popish President at Paris of great esteem doth write of them in the sixth book of his histories we will find first that he deriveth these at Merindol and other places formerly mentioned from the old stock of these Waldenses to whom he attributeth out of old Authors particularly one Perpinianus who was an inquisitor in them these tenets 1. That the Church of Rome was the Babylonish whore because she had forsaken the Faith of Christ that therefore the Pope and Bishops who sustained her were not to be obeyed that the Monastick life was a corruption of the Church that the orders of their Clergie were marks of the beast mentioned in the Revelations that the fire of Purgatorie worshipping of Saints Purgatory sacrifices for the dead and such like were inventions of the devil to these saith he their certain Doctrines some others were without ground added and imputed to them he meaning Waldus left his own Country and settled in Bohem where to this day these who embrace his doctrine are called Picards he had a companion one Arnoldus who taking another way by Alba Augusta descended towards Tholouse for which cause these that followed him were called Albigenses or Cathari unto whom saith he these in England who are called Puritans are answerable he doth also shew how when Cassianus minded to extirpate these at Merindol Alentus a noble man who was also a good man and learned did disswade him from it because they were diligent worshippers of God obedient to Magistrates and no wayes guilty of the grosse things imputed to them whereupon enquiry was made in their lives that the King might be certified of the truth therof which he compriseth in this sum That these whow ere called Waldenses 300. years before that had gotten the possession of some barren parts which by diligence they had made fruitfull they were patient to labour abhorring strifes towards the poor liberall in paying tribute to their Princes and giving their Landlords what was due exceeding faithfull assiduous in the worshipping of God by Prayers and innocencie of manners again that rarely they entered the Temples of Saints except for their affairs of merchandize or other bussinesse they were out of their own bounds and when they entered they did not fall down before the Images nor offer wax candles nor any gifts to them nor did entreat the Priest to sacrifice for them nor did they sign their foreheads with the crosse as the manner of others is when it thundereth they sprinkle not themselves with holy water but direct Prayers to God they go not for Religions sake to Peregrinations nor discover they themselves before these Images of the crosse as they go they perform their holy things in another manner and in the vulgar tongue and lastly they give no honour to the Pope nor Bishops but do choose some of their own number for Pastors and Teachers This is the sum of that which was sent to Francis the first after this saith he two Commissioners were sent from them to the Parliament at Aixe to whom they gave a confession of their faith agreeing almost with the Doctrine of Luther This was sent to King Francis who
clear hint at the sum of the second state of the Church to wit that which was â—atent and when it beginneth even when the other endeth Two things remain to be cleared 1. Why this beast here under the Dragon hath the Crowns on his heads and on his horns and that beast Chap. 13.1 hath the Crowns on his horns not on the heads The reason is because when the Roman Empire was heathen and under that notion persecuted the Church the seat of the beast Rome had the royal emperiall dignity and these ten Kingdoms were then Provinces subject to her as appeareth Chap. 17. These ten then were but to get royal independent dignity but when the Empire turned slaves to Antichrist about the year 606. and after the case is altered Rome is denuded of the royal Authority which she had and these Provinces are now by the Empires decay turned to be Kingdoms though in this condition depending still on Antichrist as formerly they were united under the Dragon 2. Why doth the Dragon now but pursue the womans seed and after in the second onset he setteth on the woman the mother to drown her Answ. In these three wars of the Dragon ye will find a difference 1. He seeketh to destroy all the seed 2. He sendeth out a flood against the mother and his anger is turned against her when the childe escapeth 3. When the woman escapeth though she cede which the childe did not which maketh it appear that this fleeing rather holdeth out a change upon the Churches qualifications than of her locall residence then vers ult he setteth himself not against the mother simply nor against all the seed indifferently as in the first but against such as keeped the Commandments of God The reasons are 1. Because open persecuters look to all sorts of professors indifferently and do vent cruelty on them Hence Arians would sometimes be put to suffer with Orthodox Christians and by Arians the Novatians as well as others they know not to make difference they so hated the very name 2. Because the heathen persecuters thought that the readiest way of destroying the Church was to destroy her members in whom she subsisted and that they being undone consequently so would she be Therefore 1. the devil beginneth with murthering bodies to undo the Church in her members and when that faileth he setteth on the mother to poison the members or children by corrupting her as one intending the destruction of a childe would poison the Nurse This is done not by direct hatred at the name and profession of Christianity now in request but by counterfeiting and corrupting Christianity that he may once alter the face beauty and wholsomenesse of the Ordinances of the Church which is the Mother and he is sure the children which suck these breasts will not be lively To effectuate this he maketh use not of open Heathens but corrupt Teachers that he speweth out not to taint this or that person but the fountains as was seen in the first four trumpets in which he spareth particular children of the Church possibly allureing them with rich benefits sumptuous buildings honours and preferments but in the mean while carrying on his design against the Church as a Church even under and by these which by the former voice in Sylvesters time if it be truth is hinted at and that word of Ierom's in vita Matthai when Emperours became Christians the Church indeed encreased in worldly pompe but decreased in spirituall beauty Ecclesiam Christianam post quam ad Christianos venit principatus potentià guidem divitiis majorem esse factam sed virtutibus minorem Lastly in the third battell he putteth at some of the seed only because here he maketh use of Antichrist a counterfeit enemy who will not purposely and down-right set on all Christians as such for his quarrell and the devils is but with these that are faithfull and hate his pride and hypocrisie 2. In this last he joyneth violence and deceit together and by deceit he overcometh many they have drunken up the fioud but these that will not drink of these fornications he pursueth them with violence by the following beast and not all Christians simply but these who kept themselves from these growing corruptions and these are called the womans seed LECTURE II. Vers. 7. And there was war in heaven Michael and his Angels fought against the dragon and the dragon fought and his angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devil and Satan which deceiveth the whole world he was cast out into the earth and his angels were cast out with him 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdom of our God and the power of his Christ for the accuser of our brethren is cast down which accused them before our God day and night 11. And they overcame him by the bloud of the Lamb and by the word of their testimonie and they loved not their lives unto the death 12. Therefore rejoyce ye heavens and ye that dwell in them wo to the inhabiters of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time HAving given a little touch of the Churches first battell and the event thereof untill her fleeing to the wildernesse he returneth from this 7. vers unto the 13. more fully to explicate that war that the strangenesse of the event of a womans victory and her childe against a Dragon may appear not to be from her strength but from a good Captain who sideth with her and fighteth for her The story is resumed in these words There was war in heaven By heaven we understand the Church not as if one part of it were divided against the other but that the Church was the seat and object of it the devil invading her by open proclaimed war against all Christians He overruneth her by massacres and persecutions as invaders overrun invaded Kingdoms She again by Michael and her members resisteth that fury so the war is here By war we understand not secret enmity as alwayes there is nor peculiar incursions such as come now and then by starts as in Iulian his time and some others but open professed and avowed universall war such as the heathenish persecuters maintained both in their decrees and in the execution of them for three hundred years such war as professedly the Church did not meet with since The parties are more insisted on than formerly 1. In their leaders 2. In their followers or souldiers Michael is generall on the womans side we take it to be Christ who is Commander and Leader Isa. 55.4 and Captain Heb. 2. It is like he is also intended Dan. 12. to which this alludeth His souldiers are both his Angels properly taken for Heb. 1. they are
overturned by the seventh vial when great Babylon cometh in remembrance before God possibly in the dayes of God and Magog such old principles concerning Rome are revived but they are soon banished There is a great objection against this because the destruction of Antichrist seemeth to be reserved for Christs second coming 2 Thess. 2.8 and here he is cast in hell which some think cannot be before the end Before we answer we take it for certain that this judgment of the beast is not at the last day For 1. it is under the sixth vial and it is the seventh that bringeth the end 2. It is a judgement wherein Armies of Saints are imployed and his word is made use of in this ruine which cannot be said of the last judgement 3. In this judgement of his casting in the lake there is a difference put between him and his followers who are otherwise judged vers ult and their casting-in suspended there is no such difference in the last judgement 4. There are some events yet behind this the devil is not fully overturned till the seventh vial cast him in the lake which is by the judgment of the great day and yet the beast is in the lake before him therefore this judgement is before the last by which the devil is casten where the beast and false prophet are before him as is clear from Chap. 20. vers 10. Now for answer 1. It is not absurd to say the finall end of Antichrists kingdom shall not be before the end his kingdom being complexly considered yet it hindereth not but both himself and his seat may be overturned before 2. That place 2 Thess. 2. may look to the destruction of Antichrist not at Christs last coming but at His coming to that judgement of the whore as it is called the great day of God Chap. 6. when He came to be avenged on heathen Emperours and the destruction there 2 Thess. 2. is 1. peice and peice and not at once 2. It is by the breath of his mouth that looketh to the shining of the Gospel whereby he is ruined as here by the sword proceeding from Christs mouth And so 3. the brightnesse of His coming will be His coming in the Gospel and taking to Him that great power which Antichrist hath long usurped and that agreeth well both with the scope there and here And 3. if any should urge further that in that place 2 Thess. 2. two distinct steps are set down 1. To consume him by the Spirit of His mouth but the second his destruction is reserved to Christs second coming Answ. It will prove no more but this 1. That Antichrists fall shall begin long before it end 2. That it shall be fully compleated at the great Day 3. That beside whatever come upon him now there shall also be a reckoning with him then We deny none of these seing the Word saith not it is only so for our opinion is not excluded which saith more to wit he shall be judged at his particular judgement and at the generall judgement also and although it be ordinary in the Scripture to design the last day for the time of persecuters destruction and the Saints outgate because both are at that day perfected yet can it not be argued Therefore there are no foregoing strokes or deliveries so neither can it be in the present case beside it being in the close of the sixth vial and after the Iews conversion which will be not long before the end it may there be so expressed For that he is cast alive in the lake it is certainly not properly to be understood as if he should never die but is an allusion to that of Korah Dathan and Abiram to shew the greatnesse dreadfulnesse and irrecoverablnesse of that doom that shall come on him and considering this special and eminently stated enemy of God and Jesus Christ in His Kingdom and Gods visible taking course in this world with other more open enemies it is like that the jealous God who is avenged as is clear on his seat before men will even in this world though he spare him long singularly shew His judgement on him beside what He will do in the last Day which also in part contributeth to His Glory and His peoples comfort as any other temporall judgement doth which yet is not so much foretold for these ends as this is LECTURE I. CHAP. XX. Vers. 1. ANd I saw an angel come down from heaven having the key of the bottomlesse pit and a great chain in his hand THis Chapter hath alway been accounted amongst the darkest of this Prophesie the Lord as it were minding by this close to stay the insolency of mens humour and to teach the necessity of sobriety in the use-making of His Word Hence it is that many both of old and of late and that neither of the grossest nor most ignorant of Divines whom God hath made use of singularly in the opening of His Truths have yet notwithstanding stumbled at this in which Angust de Civitatâ— Dei lib. 20. cap. 5 and 6. professeth himself once to have been somewhat miscarried so that it will become us with trembling to undertake it and also ye would with sobriety aim at the search of the truth but not expect the satisfying of curiosity in it It is Gods goodnesse that He hath given us the necessary Truths of the mysterie of godlinesse in more plain expressions yet since this is a part of the Word which God hath given His Church for edification and seing also it wanteth not encouragements to stir up His People to pry with sobriety into it We cannot therefore shun the essaying of it looking to Him without prejudice who hath in His providence led us to the opening of this Book and hitherto hath in some measure helped us in it The great ground of mistake is as in other dark Scriptures also because the expressions are odd and unusual therefore we are apt to conceive some strange thing to be contained in them such as is no where else laid down in plainer words and our curious and itching humours are ready to foster that taking occasion thereby to exercise themselves and when we come with this prejudice to dive into them we are often answered according to the idea which we have followed in our own hearts It is necessary therefore that with humilty we prosecute this search it being to such that the Lord revealeth His secrets Concerning the division of this Chapter there need be no question We may take it as containing first some notable events to fall out in the Church of Christ before the end of the world which are two 1. An eminent binding of Satan having contemporary with it an eminent reign of the Saints 2. an eminent loosing of Satan and hazard of the Church The second part subjoyneth to that the consummation of all things by the last judgement in which Satan shall be utterly fastned up in his prison for ever and
here how it was with the Saints 2. For removing this strange thought we would consider the Prophets manner of prophesying good to the people of God How do Isaiah Ieremiah Daniel Ezekiel Zechariah speak of the Iews estate after the captivity and how do all speak of the dayes of the Gospel in generall as the weak shall he as David their horns shall be iron and their hoofes brasse and they shall thresh the Nations they shall lie down and none shall make them afraid and many such like Yet if any would draw from them a temporall happinesse or an absolute freedom would not the event the best commentary confute him Take the prophesie of Daniel wherein often it is said the Saints shall take the Kingdom which is no temporall thing nor this intended here as appeareth in that it is a Kingdom not for a thousand years but for ever Now it being certain that such manner of speaking and expressions are usuall to the Prophets when they set out spirituall mercies or temporall deliverances that are but partiall and in their events have been inferiour to what the expressions literally Bear though they be in themselves great and glorious and this being clear all alongst this prophesie that Iohn followeth the expressions and manner of the Prophets in other things Is it not then safest to expound the events prophesied of by him in such expressions by the events prophesied of by them in the like so that the applying of their prophesies to the events wherein they were fulfilled may be a commentary to clear what sort of events are understood here 3. Consider Iohn's way in this same vision certainly some things yea many are not to be applied according to the letter but in a spirituall way to be understood as these expressions ver 6. of the first Resurrection must be necessarily meaned of rising from sin for it is a Resurrection opposed to the sinfull dead world which continue dead and did not rise 2. It is such a Resurrection as upon which freedom from the second death doth flow but that is not a bodily Resurrection but a spirituall for many at the last day rise bodily to contempt Dan. 12. which sheweth that that place speaketh of the last Resurrection And 3. it is such as the want whereof maketh men liable to the second death and it is not the want of the first bodily Resurrection according to the Millenaries themselves for then seing as they say none arise first but Martyrs none should be saved but Martyrs but the not being born again that secludeth from heaven and that expression concerning the priviledge which these that are raised here have They shall be Priests to God must either be spiritually understood or we must with Caerinthus bring back again the sacrifices and ceremonial and typical worship contrary to the whole strain and series of the Gospel And seing the former part of that 6. ver is necessarily figuratively and improperly to be understood why not the latter part also that they shall reign with Christ We conclude then that here there is no absolute temporall Kingdom promised but such as we have before hinted at We come now to speak of the second head wherein the question lyeth and that is concerning the parties who are partakers of this good condition which hath also sundry branches 1. It is questioned whether our Lord Jesus shall come personally to reign with the Saints on earth We answer negatively there is no ground to expect our Lords presence personally and visibly to converse on earth with His people though we will not say but there is in this time an eminent measure of His presence by His Spirit and Power in His Ordinances and manifestations in His dispensations more than ordinary that is not controverted But that personall presence we deny on these grounds 1. Because the Scripture is silent of it and knitteth ever Christs personal coming again and the last judgement together as holding that out to be His errand If it be said here They are said to reign with Christ Therefore He must be on earth Answ. It followeth not no more nor when it is said Gen. 5. Enoch walked with God three hundred years or that we suffer with Christ Rom. 8. or converse with Him Therefore He is on earth suffering with us or walking with us yes the very contrary followeth from this place that He is not on earth which may be cleared 1. thus So Christ reigneth with His Saints and they with Him as they do other things with Him that is suffer with Him and walk with Him c. But that implieth not a personall presence but a spirituall Therefore so doth this And indeed Saints reigning being in their sense and in a part truth opposit to Saints suffering must not then suffering with Christ be opposit to reigning with Him And so to reign with Christ will imply 1. a spirituall presence of Christ with them 2. a common interest and account of dominion as there is a common interest and account in their suffering Thus to reign with Him differenceth their good condition from the good of worldly mens conditions even as to suffer with Him differenceth the nature of their sufferings from wordly mens crosses 2. It is clear from this that it is not said simply they reign but reign with him the peculiarnesse of the dominion for these thousand years is not on His side but on theirs for He reigneth before and after only for these thousand years the Saints who did not so reign formerly are admitted to reign with Him therefore as His reign is ordinarily so is it now for there is no change on His side but ordinarily it is not personall but by His Spirit and Ordinances Therefore it is so now and no otherwise 2. Either this personall reign of Christ is after the day of judgement as the old Chiliasts thought or it is immediately before it or during it as these that would have Christ continuing as it were His judgement that long time as Tyllingast and others of late But the Text overturneth all these 1. It is not after the day of judgement for Gog and Magog are before the day of judgement yet Gog and Magog are after these thousand years Therefore it cannot be expected after it 2. It is not immediately before for 1. Gog and Magog interveens and the dominion of the Saints is interrupted before that 2. At the day of judgement Christ is not on earth but cometh in the clouds from heaven See 1 Thess. 4. ver 16 17. the Lord Himself shall descend Therefore He is not on earth then shall we that are alive be caught up together with them in the clouds to meet the Lord in the air and so He is there and we shall be for ever with Him Where both these are clear 1. That at the day of judgement Christ is not on the earth Therefore are the Saints caught up to meet Him 2. It is clear that He
not mentioned And therefore if this last be absurd and so to have no ground from this place we must account the former to be such also LECTURE III. Vers. 1. And I saw an angel come down from heaven having the key of the bottomlesse pit and a great chain in his hand THe second thing questioned concerning the parties reigning is whether they that reign thus be such as have formerly lived and died and after death are made to reign Or whether they be such as have not yet seen death Answ. We say these that reign with Christ here are not Saints departed but such as never yet died living Saints members of the militant Church We shall first confirm the negative to wit that they are not dead Saints that is such as once lived and died and thereafter are brought to this life again which is three wayes expressed by severall Authors 1. not such as have been Martyred and brought again to live on earth with their bodies as the old Millenaries conceited For 1. that maketh all this literally to be understood of the resurrection which we shew to be spirituall and if this be a spirituall resurrection Then it is not corporall But that it is spirituall may be thus made out It is a resurrection that agreeth to Saints that never died bodily Therefore it is spirituall The antecedent is thus proven This resurrection agreeth to all who are then living with Christ But the living Saints must at that time be living with Christ or else they must be comprehended under the common reckoning with the dead world which cannot be or we must say there are no Saints in the militant Church then which is false this being certain that the end is not yet come 2. This cleareth it that it maketh folks free of the second death and only that doth it as is said 3. It crosseth the scope which is to shew the state of the militant Church on earth whereof dead Saints are not members 4. It is such Saints as may be in their dominion encompassed and straitned by Gog and Magog But it were hard to bring Saints from heaven to that condition 5. How should they live on earth a spirituall life not eating nor drinking or a naturall life again in these both which are absurd 6. This would make a resurrection and judgement beside the one universall judgement and resurrection against the Scripture that 1 Thess. 4. speaketh of all living then and the dead that die before to go together to meet Christ. 7. What cometh of them after the thousand years reign expireth it is they who did reign who are encompassed But that cannot be said of Saints raised again For 1. then they would be longer on the earth than a thousand years 2. They would be interrupted in their reign this lasteth but a thousand years Therefore it is not such who reign 8. If it be of such it must either be before or after the day of Judgement neither of which can be as is cleared 2. Again others say that it is Martyrs rising again a thousand years before the general resurrection but enjoying a dominion in heaven not on earth as is Piscators opinion This cannot be For 1. It is against the scope as the former 2. This dominion is of all Saints then in being as we shall hear Therefore it is not peculiar to Martyrs 3. This dominion and these who reign here are interrupted in their dominion which can be said of none in heaven 4. It is shown before to be on earth 5. It would be also more than an thousand years reign before the generall resurrection or else they must be again suspended in it which is absurd 3. Neither can it be applied to Martyrs and Saints living under Antichrist and other persecuters who being dead are said to reign by their souls enjoying of Christ in glory as Paraeus and ordinarily Interpreters do apply it which is a truth that these Saints do reign even after their death But it cannot be applied to these who reign here 1. because that reign is in heaven this meaned here is on earth 2. That reigning of Saints departed is continuall in all times this is peculiar to these thousand years 3. That of Saints in heaven cannot be interrupted this may be 4. It agreeth to Saints in their most suffering condition even that of Gog and Magog for even then they overcome and reign so this is a peculiar good condition and contradistinguished from the Churches former hard straits and is interrupted as it is afterward vers 7. by that of Gog and Magog It must necessarily follow then that they are living Saints on earth and then in some more than an ordinary flourishing condition Concerning whom we are to enquire 1. If it be all Saints then living or some few only 2. What these contradistinguished one from another are who these Martyrs and who these others are 3. How they continue for a thousand years to reign if in their own persons or in their successors And we say 1. they are living Saints who never yet did see death not Martyrs formerly killed but who then shall be followers of the Martyrs faith and practice and keep themselves from pollutions such as are Chap. 14. called virgins who are here meaned For 1. it is on earth as is said 2. It is of all Saints then living thus contradistinguished from the rest of the dead world 3. It is not the same individual persons who live and reign all these thousand years but they in their successors The Church being one body dieth never even as the witnesses continued all the space of one thousand two hundred and sixty dayes and died and rose again in their successors so it is here one generation succeedeth to another Now if it were Martyrs restored to life Then 1. it would be peculiar to them which is here common to all 2. Then they would live still and be in new hazard by Satans loosing which is impossible for it is the same Saints that are encompassed by Gog and Magog who formerly did reign when Satan was bound Therefore it is living Saints continuing in a succession for many years They who in their life did reign suffering after death in their successors by Gog and Magog even as their predecessors who suffered in their life yet after death reign in their posterity The one expoundeth the other and sheweth that both the reigning of Martyrs and suffering of these Saints must be verified in their successors for all who live and reign are partakers of this resurrection but many living Saints who never died must either be partakers of it or they must be among the dead Therefore it is a spiritual resurrection to living Saints Again the Martyrs reign here would be then either alone or with others and none of these can be said without absurdity Therefore it is the living who are understood Add they must live and reign who did not so reign before Therefore it is
not written the other taking-in all these who are written in the book of life and no other And so this is to be looked on as the continuance of the former narration concerning the execution of the last sentence which he now prosecuteth as to the Elects happinesse whereof nothing was spoken in the preceeding Chapter This happinesse is set out first more generally in some antecedent circumstances concerning it to vers 9. Then secondly more particularly by vision the new Ierusalem is manifested to Iohn in a full view to vers 6. of Chap. 22. Then thirdly by word the Angel addeth some explication to Iohn till ver 16. where Jesus cometh-in Himself which continueth till the close Whether this vision belongeth to the Church militant or triumphant is disputed by many and by some sober and learned Interpreters is applied to the Church militant Some making it to hold out a state of the Church contemporary with the seventh trumpet and the thousand years Others making it belong to the state of the Church after the vials when the fulnesse of the Gentiles and Iews shall become worshippers of our Lord Jesus and so to them the former description of the day of Judgement is but by anticipation set down and here Iohn returneth again to point out the militant Church in her most glorious posture It will be needfull therefore to confirm this order and series laid down for clearing of the scope of these Chapters 1. Then the debate here is not simply if a more flourishing estate of the militant Church be prophesied of in this book for on Chap. 16.19 and 20. we have seen much of that to be spoken of but only whether this vision doth further explicate these former prophesies or prosecute the description of the triumphant Church after them We acknowledge many expressions here to be borrowed from the Prophets by which in some holy hyperbolick manner they did set out the spirituall estate of the Church in the dayes of the Gospel 3. We grant that the same expressions in themselves may in part be applied to the gracious estate of Gods Church here and her glorious estate hereafter yet this we assert that what is intended by the Spirit here as the scope of this vision is principally and chiefly if not only to be applied to the state of the Elect after the general Judgement and can be properly applied to no state of the Church militant which we do thus clear and confirm 1. From the native series and order laid down if the judgement preceeding be generall to Reprobate and Elect and the sentence in its execution be set down in reference to the Reprobate before Then it will follow that natively the scope of this vision is to set out the good condition of the Elect in opposition to the former the execution of the Reprobates sentence is first set down because more shortly the wickeds condition is past by and the good condition of the Elect is more fully insisted on as making most for their consolation And though the matter and order of words do not alway agree in this prophesie yet certainly it were unwarrantably rejected where it suiteth well with the scope as here when natively a good condition is set down opposit to the evil condition going before and that orderly to supply what was formerly wanting to wit what became of these that were written in the Lambs book of life while all others are cast into the lake This Chapter supplieth that shewing that they entered into an excellent Ierusalem out of which ver 27. all others were excluded which sheweth clearly that the scope here is to continue that part of the execution of the sentence as to the Elect which was until now defective Beside it is not like that the spirit would insist so much in shewing what came of the Reprobate and what effect the sentence had on them and would nowhere shew what effect the sentence or book of life had on the Elect which is nowhere else in this prophesie if not here And this would not suit with the scope of this prophesie to neglect a thing of so much consolation and concernment unto the Church at all times as this of the eternall good condition of all the Elect which is the happy result of all their former wrestlings This argument from the series and acoluthia of the prophesie will bind the more strongly If we consider that there will hardly be found any such hysterosis or hysterologia in one and the same explicatory prophesie such as this is for though an explicatory prophesie may go back over events contained in a principall prophesie yet that in one and the same explicatory prophesie there is such retrogessing over one event to set down some other wholly antecedaneous to it and having no connexion with any thing successive unto it as this would be if it did belong to a state of the Church before the finall sentencing of the wicked mentioned in the close of the former Chapter will not be easily found 2. If it were any such good condition of the Church militant it behoved to be either before the thousand years which none asserteth or after it and so after the seventh vial which is impossible because that bringeth the end with it or it must be contemporary with it which cannot be for 1. that thousand years good condition is not absolute Satan is bound but not cast in the lake and that for a time only Gog and Magog are afterward loosed but here Satan is laid fast in his prison and death and the curse are no more among any of this company 2. Their reign here is not for a thousand years or a long time but un-interrupted for ever Chap. 22.5 And certainly by these and the like expressions it is contradistinguished from the best and longest peace that the Church at any time hath had on the earth and particularly from that of the thousand years Again that reign of the thousand years followeth but the first resurrection this followeth the second that is particular this is general Add that good condition of the thousand years was applicable only to Saints of that time as there was cleared but this agreeth to all the Elect living in whatsoever time and none are secluded from it but such as are not written in the Lambs Book of life 3. This new earth spoken of here vers 1. is certainly in opposition to the former mentioned Chap. 20.11 which passed away but that passing or fleeing away of heaven and earth being antecedent and preparatory unto the last judgment it must certainly be the last consummation of all things and so this new heaven and earth and this Ierusalem that contemporateth with it which succeed and are opposed to the former earth and heaven must be after the day of judgment and therefore inconsistent with any estate of the Church militant 4. This new Ierusalem coming down from heaven is the same spoken of Chap. 3.12 in the
glutton is clear Luk. 16. Therefore it is not a new hell they go unto that day more than a new heaven Neither can any end of renewing hell be given it being no way to be bettered as other creatures are by this change except we say as Aquinas and the Schoolmen that this consummation putteth every thing in its perfection and doth so to hell also by transmitting the drosse of all the creation devils reprobates death c. unto it But this confirmeth what we said 4. We take it for granted that there is not a full annihilation of this universe by this change so that there should be nothing after it but heaven and hell but a change only it must be though a wonderfull great change This all the places that speak of a new heaven and a new earth do confirm as succeeding in the room of the former Beside the phrases holding forth this change will import but a change and no annihilation as will appear yea this exception that there shall be no more sea confirmeth it for it supponeth somewhat more to befall it than the heaven and the earth which could not be if the annihilation of all were absolute 5. The question therefore lieth mainly in this whether that change be substantial so that these heavens and this earth being removed there are new heavens and new earth again created or if that change be but in respect of qualities as it is with the body of man which is raised the same as to its substance yet so as to its qualities it may be called another for its spiritualnesse purity glory incorruptiblnesse c. I mean of the bodies of the Elect even as in that comparison used 1 Corinth 15. The corn that groweth up is called another grain than that which was sown in respect of its accidents and appearance so may this earth be called a new earth in these respects We conceive this last to be truth that as the heavens and earth are not substantially changed nor annihilated so the new earth and heaven succeeding are the same for substance but for nature more stable for beauty more glorious for use free from the abuses sinfull men put them unto and from the effects of the curse put upon them for mans sin they are altogether freed and set at liberty from these Therefore Acts 3.21 it is called the time of restitution of all things For confirmation whereof we may consider 1. These places wherein this change is most expresly mentioned as Psal. 102.8.16 with Heb. 1.10 They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thou fold them up and they shall be changed Which words bear out 1. a totall overturning of heaven and earth as to its outward frame Yet 2. that upon the matter in its substance it is but a change but so universall and great as maketh it not to be then what it is now A second expression is 1 Cor. 7. The fashion of this world passeth away the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to set out the change on our bodies Philip. 3.21 whereby he would seem to hint that this change is more on its outward appearance than on its substance A third place most plain and full is 2 Pet. 3. ver 10.12 and 13. The heavens shall passe away with a noise and the elements shall 〈◊〉 with fervent heat c. See also vers 5 6 7. where the destruction by fire is compared with that which went before by water Where 1. It is to be gathered that that fire melteth the elements and consumeth them not even as a goldsmyth doth with meâ—tal that he hath a mind to put a new form or mould upon 2. That out of this resulteth the new heaven and earth as a refined â—ump from which the drosse is taken away 3. That as there was no substantial change by water so neither by fire though in that respect it is called the old world and the other the world that now is only that made the change to the worse this of fire to the better For a second confirmation we would consider that famous place Rom. 8.19 20 21 2â— where the scope purposly is to prove the glorious condition the Saints have to expect after this and that such that even senslesse creatures wait and long for as being to be made partakers of it at the generall manifestation of the sons of God Where observe 1. That by creature in the singular number ver 19 and 20 is understood the universe as contradistinguished from the Elect and such a creature as by the sin of man is made subject to vanity and so is not to be understood of the whole creation simply as certainly neither of Angels nor of the seat of the blâ—ssed 2. That mans sin had had much influence on the cursing of this creature partly with barrennesse tempests c. contrary to its first nature partly by making it the theater where much sin and many changes have been acted partly by abusing it against the end appointed by God to our vain ends 3. That there is a time of delivering Gods sons from the bondage of sin they ly under fully 4. That the creature here mentioned is to be fully delivered from the â—ffâ—cts of sin and the cursâ— also Therefore 1. it is said to be subâ—uâ—â—â—â—dâ—r hope not for ever 2. It expecteth that and groâ—neth for it not as if it were sensible but by a naturall inclination to it and this is so sure as if it had knowledge it would groan so it is said the high wayes mourn Lam. 1. 3. Because ver 21. it is expresly said that it is to be delivered from bondage and to share of that liberty of the sons of God and as their change is not substantiall but qualitative from the worse to the better so shall it in some proportionable suitable manner be freed from changes corruption c. and be in an other way glorious These excellent priviledges waited for by the creature cannot consist either with annihilation or substantiall change but with a qualitative mutation far to the better though we cannot in everything satisfie our curiosity about it neither should we aim at that If any ask what can be the use of this earth or to what end it is seing Peter saith righteousnesse is to dwell in it Answ. It is enough that God maketh it for His own glory which was the end He made all things for Prov. 16. 2. Are there not many things now made whereof we cannot give the use possibly many parts of the world never yet inhabited Or may there not be many reasons which we cannot now tell though we will know in that day His design in that Again are there not many members in mans body who is raised with difference of sex and yet who can tell the use of them only God thinks it meet there being then no marrying nor eating men living
her husband 3. And I heard a great voice out of heaven saying Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God 4. And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away 5. And he that sat upon the throne said Behold I make all things new And he said unto me Write for these words are true and faithâ—ull 6. And he said unto me It is done I am Alpha and Omega the beginning and the end I will give unto him that is athirst of the fountain of the water of life freely 7. He that overcometh shall inherit all things and I will be his God and he shall be my son 8. But the fearfull and unbelieving and the abominable and murderers and whâ—remongers and sorcerers and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone which is the second death THis is the first thing Iohn saw as an antecedent to the discourse following of the glory of the Elect for if all the earth be new and glorious much more they Now followeth more particularly the change that is made on the Church of the Elect when they are gathered together and the world now is new and another thing than it was so is the glorified Church new and an other thing as to her qualities and glory than before After I had seen the new earth saith he I saw also the new Church exceeding beautifull no city no Bride so adorned on her marriage-marriage-day as she is she is so glorious when He getteth but a little view of her Concerning the glorious description we would premit 1. That it is almost all one whomsoever or whatsoever we understand as the party described 1. Whether it be heaven the place of blessednesse or 2. the glorified Elect who are blessed and adorned in this place or 3. the happinesse and blessedness of the enjoyment of God by these elect Saints in this place of glory Certainly none of these can be excluded this being clearly the scope to shew the good condition of all those who are written in the Lambs Book of life opposit to the misery of those who are not written all must be taken in both who are thus adorned where and with what they are made thus happy We shall not therefore be curious to distinguish them the scope being to shew that the Elect are in a most happy condition 2. That this happinesse is figuratively set out two wayes 1. By such things as are most precious unto men and of greatest value as of gold precious stones and excellent building a bride c. though the things themselves infinitly exceed any thing they can be represented by 2. By these things that are most precious even to the people of God as the tabernacle outward ordinances Gods presence with them c. which being to them of more worth than the former do serve notably to illustrate and to commend this happinesse unto them 3. That the manner also is figurative holding forth these things in such a manner and by such expressions as may make them most intelligible unto men who here are strangers to these mysteries and therefore we are to conceive of the expressions as they conduce to this scope 4. Hence it is not needfull to enquire in every particular part of the allegory or similitude as if it did set forth some different thing it is enough they all concur to set out one generall to wit the excellency of this good condition therefore are we not to understand one thing by this stone another thing by that one thing by the City another thing by the Bride though in a good sense it may be it is enough that they together shew that it is glorious so that this city cometh down from heaven that it hath twelve gates and that the tree of life hath twelve manner of fruits c. They are but expressions accommodated to our uptaking of them and so discovered to Iohn in the vision that they may be known to be more than a common city tree c. that are here They are heavenly even as the taking of Iohn to a great high mountain ver 10. is set down to make our the coherence of the allegory It is marked that the City came down and he was taken up whereby the more conveniently he might see it which yet is not locally done but in vision Particularly there is here a City 1. named 2. described 3. commended Iohn putteth to his name here I Iohn saw it to confirm it by such a witnesse whose testimony is true Ioh. 21. and to make it passe with credit he feigned it not but saw it in vision though far short of the thing it self 1. The City is named the new Ierusalem That by Ierusalem is signified the Church is clear in Scripture for the special priviledges Ierusalem had in her There is a threefold Ierusalem in the Scripture 1. Legall Ierusalem which long since in destroyed and as to its ceremonies is in bondage Gal. 4. 2. A Ierusalem that now in i.e. the Gospel-church called the mother of us all Gal. 4. 3. It is taken for the heavenly Ierusalem or the glorified triumphant Church where God immediately dweâ—â—etâ— with His people whereof that earthly Ierusalem was but a type Heb. 12 22. so we understand Ierusalem there as including heaven where Angels and just men made perfect are and the Church militant as it is the first step to this and by which we have right to it through the Covenant of Grace in the Church It taketh in the Elect glorified and militant for there is but one family Eph. 3.15 This is called Ierusalem 1. Because typified by the first Ierusalem 2. Because it is the same Church glorified that was before even as it is the same world now which shall be then Only it is called new Ierusalem not only to distinguish it from the Jewish Ierusalem but even from the evangelick which is called the holy City before Chap. 11. but not the new City It is new Ierusalem as the earth is new in the words before that is fully freed from all corruption and by its qualifications another thing than it was though as to the persons the same yet now perfectly glorified and glorious another sort of Church then nor now though the same Church yet now presented without spot or wrinkle or any such thing Eph. 5.27 The second part is its description It is said to be coming down from heaven This supponeth no locall mutation of the place described but the excellent nature and quality of it whether place or person that such a City was never on the earth it was a thing that was of a heavenly original therefore Heb. 12.22 called heavenly â— for
to be in this City supponeth ascending and is all one with having Christs new name written on them which is heavenly glory as appeareth Chap. 3. vers 12. This coming down is either generally to shew that it is heavenly 1. It â—iseth not out of the earth no not this new earth it hath a more glorious rise Or 2 so it appeareth to Iohn as descending that he may see it yet as would seem it was still high therefore needeth he to ascend ver 10. to see it Both which are but to clear this how Iohn here saw the heaven It descended and I ascended would he say to see it though it be in vision 3. It may be said to descend not as to have its abode upon earth but as looking to the Church in its first presenting before God at that day as it is Eph. 5.27 he so expresseth it as beholding all the Saints and Glory in heaven descending it being otherwise impossible to conceive of heavenly things as it were like a Bride on the great marriage-day and possibly it may relate to Christs coming with His Saints to judgement by a locall descension at the dissolution of this earth But as we said the expressions are not too much literally to be strained This descension or coming down is also chiefly for its commendation That 1. it 〈◊〉 of Gods building and dressing it cometh from Him 2. It is to be a constant dwelling to men as the first voice cleareth ver 3. as if it did descend to them they shall have heâ—ven for earth that shall be the exchange The third thing is the commendation of this City it is 1. called a holy city for 〈◊〉 the spirits of just men are made perfect and so are their bodies and no unclean thing entereth here but such as are holy Ierusalem also is ordinarily for Gods presence and worship in it called the holy city much more may heaven be for that reason The commendation more particularly is that she is prepared as a bride adorned for her husband she is tight every way and excellent in her glorious apparel and new cloaths braver than any Bride that ever was as having a more excellent husband than any yet that is not all Before she was a preparing now she is prepared and fully made ready formerly there was calling to the marriage-supper but here the bride is brought to her husband In a word now she is fitted in a stately manner suitable to the bridegroom who now is not the wooer but her husband And all these adornings are heavenly such as she from heaven bringeth with her and he hath put on her And there is nothing wanting that may adorn her and as it were her marriage-day being come not a wrong pin is in her The general keepeth the scope of the similitude fully she is as Psal. 45. brought unto the King in rayment of needle work which is spoken of this same glory when the bride fully glorified shall be made ready to enter the Kings palace And this new Church being distinguished from this new world and not the same as it would be if it were to be understood on earth but succeeding to that change we may clearly see that it is not that here but that same Chap. 3. ver 12. which is more particularly afterward insisted on This glorious state of the Elect and the solace which they enjoy in this happinesse being discovered in a little glance to Iohn's view Followeth now a further confirmation thereof by two voices to his ear The first is generall out of heaven from such as knew best the second from God Himself or the Lamb ver 5. c. The voice is first described Then the matter spoken is set down as of more credit from such a voice It is a voice for its distinctnesse and intelligiblenesse not confused like thunderings or waters but that which he heard was plain to his ear as that which he had seen was to the eye It will take up all senses to discern heaven rightly and there is happinesse there to delight them all Beside one sense is more easily deluded than two here therefore both by seeing and hearing Iohn beareth witnesse It is called a great voice 1. to shew that it is a concerning matter that is expressed 2. To shew that it is no ordinary Herauld that cryeth it and therefore men would be stirred up to hear and believe what is spoken concerning heaven 3. It is from heaven because only those are best acquainted with the glory thereof here mentioned Beside if there be joy in heaven at the conversion of a sinner much more when the marriage is solemnized it would seem to relate to that 2. The matter beginneth with a Behold for the former reasons It is a wonderfull thing to be observed by all that such a nearnesse should be betwixt God and men Hear observe believe and wonder The matter setteth out the happinesse of the Saints two wayes 1. In their positive happinesse and good condition 2. In their freedom from all difficulties Their positive happinesse is set out under the most excellent similitudes and promises of happinesse that Israel had Now all these are fulfilled because heaven cannot be set out of it self Therefore these two wayes it is set out to us to bring us in love with it 1. To our eye it is represented under the types and similitudes of earthly things that are most glorious and delightsom to the eyes as gold pearl precious stones cities and what men of the world are most taken up with 2. To our ear and faith or apprehensions and conceptions it is set out by the things that tast not to the men of the world but to Gods People and Church have been more excellent than any thing of the world So that as the former is not literally understood so neither the latter but by these as by steps he elevateth us some way to conceive of heaven By the City Tabernacle Temple Ierusalem and Promises which were of a more taking beauty to them than any thing else And it sheweth that heaven is not only above what worldly men can conceive but even above the reach of these who have faith and experience in spiritual things Answerable to these their positive happinesse is first set out by the type of the tabernacle of God with men that is Gods presence shall be with them as His Tabernacle was a sign of that and a priviledge to Israel which others had not So now what was signified by it is here fully made out in truth This secondly is cleared He will dwell with them They shall not only have signs but as He dwelt in the Ark as the type so shall He indeed dwell with men not as a stranger now and then as before but constantly 3. This is further expressed They shall be His People and God Himself shall be with them and not the tabernacle only and He shall be their God Which is not as if now
expression yet doth the thing enjoyed in heaven exceed the expression as far as the maker doth Hâ—s work and that which is infinite exceedeth what is finite for expressions cannot be gotten adequat and suitable to the thing The second expression sheweth how this is made out I will be his God and he shall be my son This comprehendeth all yea it is added as an addition to all things â— It is more to be Gods son and to have Him our God than to enjoy all things beside to be His son and so His heirs and joynt-heirs with Christ Rom. 8.17 What is that or rather what is it not Here now is a portion who would covet let them covet this as the best thing one day the truth of this will appear what great blessednesse is here when once His wrath is but a little kindled Psal. 2. ult O set your hearts on this it is the short cut to possess and inherit all things Who in all the world ever reached to enjoy all the earth yet that is little amongst all things but a Believer inheriteth earth heaven God Christ glory peace his soul even all things for God is his and with Him all things 1 Cor. 3.22 23. and will He not give to Him all things Rom. 8.32 yea is He not Himself all things as is said so that in heaven and earth the soul can wish no more Psal. 73.25 See on vers 3. The condition is overcoming which implieth 1. a fight with a world of enemies and corruption 2. A serious fight and constant war as for life 3. A difficult fight Yet 4. a victory and overcoming of all these enemies before there can be an obtaining of all things This saith folks will not slip nor sleep into these excellent promises and though fighting be not the meritorious cause of these yet it is the way to them and an antecedent going before them necessarily though not the causa sine qua non to our justification yet it is so to our glorification This thirsting importeth engaging and covenanting Isa. 55.3 Overcoming a being answerable to our engagements Observe it then and wrestle so as ye may obtain seing so much dependeth on it and happy is he that overcometh He and every one of them enjoyeth all things and yet none of them enjoyeth anothers portion to one anothers prejudice But as men now enjoy the whole Sun and its light and wrongeth not others by it so then all shall enjoy God fully as to their capacities yet so as there is no want to others That infinit ocean of the Godhead being able to fill all the cups that come to it or are casten in â—t and being such that all may also swim in it when they are full and that Sun of righteousnesse being so clear as to shine on all and to make shining all the eyes that shall behold Him The qualifications to say so of these excluded on the other part are set down ver 8. and we conceive for these ends 1. To presse the receiving of the former offer from the ill of missing it which is the main scope 2. To shew that every one overcometh not and so cometh not there 3. To shew who overcometh not to wit these that ly under the practice of sinfull lusts as here By these sorts understand all other sinfull wretches lying in sin as if they were expressed the most abominable sorts whereof are indeed named yet not at all to exclude others By it we may see also that this must be heaven for these that get not these good promises are cast into the lake and second death O what great odds is there between the end of sin and holinesse what ever men now think it will one day yea in that day appear in its native colours These particular steps or sorts of sins to wit eight are mentioned to shew 1. That there is but one way to Glory but many sins whereby men passe to destruction 2. That by the setting down of these more particularly the happinesse of heaven and the qualifications of these who enter it may be the more conspicuous being put together The first sort of sinners that is excluded is the fearfull or coward opposite to the former fighter and overcomer It is not these who are feared to come short Heb. 4.1 nor these that fear to sin and desire to prevent it Heb. 11.7 nor such that fear that their faith be not good or that they be presuming as the woman Mark 5. and 33. But such as 1. dare act nothing for Christ are cowards and not valiant for Him though not directly against Him such as fearing them that can kill the body Matth 10. sway with every corrupt time as the beast Magog c. and cannot fight against them to any hazard but forsake Christ. 2. Such as are feared to fight against lusts and never appear against them in the field the weak heart Ezek. 16. is evil such a fear as the evil servant had Matth. 25.25 which maketh men lazie in holy duties and trading for Christ as if they were afraid of them the sluggard saith there is a lion in the way this is he who shifteth duty 3. Such as dare venture to suffer nothing for Christ as the Worthies did Heb. 11. The second sort is unbelievers not properly or only infidels much lesse these who are of a weak or little faith that is mixed with doubting and want peace but such as never received the free offer of Christs Grace indeed whatever their profession was that never did flee from the Covenant of Works to rest on Christ for salvation These are Ioh. 3.36 condemned already and this unbelief shall condemn as much as any breach of the Law in that day it will condem that ye believe not according to that command 1 Ioh. 3.23 as to be a murderer to be a witch or a warloch Quest. How differeth it from weak faith Answ. Weak faith hath a sure ground but a weak grip of it therefore it is feared for it But unbelief hath a weak ground but thinketh its grip sure Therefore it is not troubled 2. Weak faith hath much fear of unbelief Mark 9.24 and would be rid of it this unbelief is willingly and so wrestleth not against unbelief but against doubting and fear lest its security be marred 3. Weak faith is clear of its own need and Christs fulnesse but its weaknesse is in its peace or its gripping of Him or byding by Him and as to the fruits of faith it findeth these weak to say so but unbelief is clearer of its peace than of its need c. and whether we take unbelief as a failing on the right hand by presumption or on the left by despare both are unbelief and opposit to faith in Christ and are excluded here The third sort are abominable who by sins against nature have made themselves vile now these are reckoned with such were these in Sodom and these Rom. 1.26 c. The fourth sort
and they return not to the earth but they abide in heaven for ever with Him for their continuing with Him for ever is expresly subjoyned as the fruit of their being caught up and so supponeth that it is not to be on the earth 3. We argue for preventing an objection thus At Christs personall coming before the end of the world to reign He either continueth in the world till the end or He returneth again to heaven till the time of judgement But neither of these can be found not that He abideth on the earth after the thousand years for 1. then He would be longer on earth than a thousand years 2. He must continue to reign which standeth not with the definit time of the Saints thousand years dominion or He must be straitened and encompassed by Gog and Magog with the Saints and this were to make Christ suffer again personally which cannot stand with the state of His exaltation Beside that this would suppose Him to be on earth contrary to what is said before at the day of judgement Neither can it be said He ascendeth and returneth for 1. that would make three comings of Christ whereas the Scripture speaketh but of two 2. It would divide His second coming from the ends which the Scripture giveth of it that is to subdue all His enemies and fully to deliver all His people Heb. 9. ver 27 28. And as it is appointed unto men once to die but after this the judgement So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time Without sin unto salvation Where these are clear 1. That there is but a second coming again of Christ and no more 2. That that perfecteth the salvation of His people 3. That there is no interveening coming between His first coming and this Now all this would be left undone if He should before the end ascend again and leave the Saints in a new difficulty which cometh upon them at the close of the thousand years I might further add multitudes of absurdities that this inferreth as 1. To what end cometh He Is it for His peoples comfort temporall and will He leave them then in a new strait or continue with them and not prevent it 2. How converseth He on earth either He must still be in the company of all His Saints and so cannot be in one place contrary to the nature of His true body or He must be sometimes with some and sometimes with others and that consisteth not with this that they all reign with Him a thousand years if to reign with Him be to have His bodily presence some must alway want it for it cannot be so on earth with the Saints not yet made in their bodies spirituall as it will be in heaven in the injoyment of His presence 3. By His descending He behoved either to bring all the Saints from heaven to an earthly glory to eat and drink again contrary to the Scripture that saith they shall be like the Angels or He must leave them in heaven and so their felicity by wanting of His bodily presence in which the happinesse of heaven in a great part consisteth is however it be impaired 4. Let it be asked what cometh of Saints for these thousand years when He reigneth on earth either they live all that time which none can expect or else they die and then by death they are not to be with with Christ which being with Him maketh the Saints willing and desirous to be loosed Philip. 1.21 but are for a time to depart from Him And so in sum Christs being here on earth proveth neither for the comfort simply at least of Saints in heaven nor in earth We would therefore much improve the wayeâ— of presence we have to be at a higher degree in these and contentedly suspend the injoyment of Christs personall presence till we get it where He is It will not remove those absurdities to say with one to wit Tyllingast 1. That this personall coming of Christ is the same with His second coming to judgement and that these thousand years and what followeth is the day of judgement as it were continued and current Nor 2. to say That the Saints continuing on earth during such a time doth not mar their glorious condition more than it doth to Angels to be abroad in their imployments To the first we say That at Christs coming He cometh in flaming fire with all His holy Angels the powers of heaven are shaken faces gather palenesse and mens hearts fail them for fear c. And it is certain that this insurrection of Gog and Magog against Christs Church is after these thousand years Now is it credible that during the time of judgement while Christ in such glorious majesty is sitting as Judge that there can be heart in any creatures to essay much lesse in any measure as is here supposed to effectuate such an undertaking against Christ and His Saints as this of Magog is especially if we consider that the same Author maketh the destruction of the beast to follow Christs personall coming as the first act of His judgement and to suppose such an interruption or mutiny against the Judge as this is not consistent with the nature of Christs judicial procedure To the second although we say not that it is inconsistent with the Angels glorious condition to serve their Master any-where by executing His commands yet is it never said that Satan is loosed on them and that they are encompassed as it is said here of the Saints who are after these thousand years straitned they as it were having the defenders part and the wicked as the stronger party pursuing them therefore is their state then differenced from their good condition preceeding and can that consist with a glorified condition We may presse this opinion thus If all the departed Saints be bodily to be raised and to reign with Christ these thousand years Then all the dead reprobats are at the close thereof bodily raised and joyned with Gog and Magog in the pursuing of the Saints and encompassing of them for the wicked live so after the thousand years as they did not before and their following condition after that time is opposed to the former during that time as is clear That the wicked also after that time prevail and the Saints suffer the opposing of the Churches estate after that time to its good condition during that time doth also confirme for all on earth are then divided in these two the holy City who are encompassed and these who do encompasse And seing these wicked reprobate cannot be comprehended under the first party that suffereth They must therefore be comprehended under the last who for the time prevaileth and so the pressing of this bodily resurrection and reign of the Saints upon earth will infer also a bodily resurrection and reign of the wicked reprobats which will be a sixth monarchy hitherto