Chapter VII (continued, part 2)
accomplishment and complete effusion of the fifth vial. Now, according to
their conjecture, the first of those forementioned periods (namely, 1650 or
56) may prove the time of the first of these two occurrences; and the second
(namely, 1666) may be the time for the latter of them. That is, some time between 1650 and 1656 may be the period of the witnesses killing and the time of their rising, and of the fall of the tenth part of the city, and the earthquake, &c. ; and then 1666 may be the designed time for the ruin of Rome itself, and for the witnesses more glorious ascension into heaven.
You heard, in the beginning of this discourse, that the angel who here
gave this llth chapter is the very same whom we find to have uttered that 12th chapter of Daniel s prophecy, in which he speaks of the end and ruin of Antichrist, chap. xi. 45, and how long his time should be, and his power last to scatter the holy people j and when he should accomplish to scatter
them, and after that never hurt them more. This the angel declares, ver. 7 of chap, xii., adding withal, that at or about that time the children of Daniel s people (that is, the Jewish nation) should be called by Michael
their prince, (that is, Christ,) ver. 1, and they should be delivered out of the
greatest distress, also from the Turkish empire, that ever that nation was in ; this you have ver. 1. After which ruin of Antichrist, and calling home of the Jews, should follow the resurrection of the saints, with which Christ s kingdom begins, ver. 2, 3. Now here, in this llth chapter of the Revelation, he comes and explains both what that time of Antichrist s reign is, namely, 1260 years, and also what that last scattering the power of the holy people by him should be ;
198 AN EXPOSITION OF THE REVELATION. [PART II.
even this very killing the witnesses, the signal of its expiring. And then, how the second woe should pass away, namely, the Turkish tyranny, and
then, under the seventh trumpet, should come the glorious resurrection of the saints and the kingdom of Christ, which Daniel and all the prophets have so much spoken of. Daniel being inquisitive after the times when these things should thus be finished, the angel in ver. 11, 12 gives him two
periods, the beginning of the time of both which is to be counted from the
ceasing of the daily sacrifice, that is, as was before said, from Julian s time. Now the one of those periods is that of 1290 years, beginning from that his time, and ending between 1650 and 1656. The other is that of 1335
years, beginning from that his time also, and ending between 1690 and 1700. Which two periods, as I understand them, are set as two posts, the one at the beginning and the other at the ending of that whole stage of time which
is allotted for the despatch of those great things prophesied of to fall out before the kingdom of Christ. The first (of 1290 years) is mentioned ver.
11, and shews when the first turning of the course of things for the accom
plishment of all should begin. The other (of 1335 years) you have in ver.
12, shewing the time of the full and final end and complete accomplishment of all that the angel had foretold. And so that space of time between these two periods (which is forty-five years or thereabouts; for so many years the latter account, ver. 12, adds to the former, ver. 11) is allotted as the time wherein those things prophesied of by him to fall out in the last ages of the world should, each in their order, be accomplished. And so, from the first period, should begin the great turn towards the accomplishment of them, and the immediate preparations thereunto. And in the interim of that intermediate space of time between 1650 or 56 and 1700 shall follow the orderly performance of those things which are to end and consummate
all before the glorious kingdom of Christ. As first, the ruin of Rome, and so the end of Antichrist s reign ; and then the destruction of the Turkish
empire ; after which shall begin that great resurrection, even at that last
period of 1335, falling out about 1700, which is the consummation of all.
Now the question is, what that occurrence should be which the first period of 1290 years, falling out between 1650 and 1656, doth point at, as then
either to begin or to be ended 1 Whether it be then that Antichrist s time, times, and a half, which the angel had spoken of, ver. 7, should expire; or what else it is that he would have our eyes especially upon in that first
period?
It seems unto me, that in the 7th verse of Dan. xii. the angel mentions these two things as distinct, though he names them together. First, for Antichrist s reign, that it shall be for a time, times, and half a time. And then he adds this second thing also, as a note or sign of the expiring of that
his time, with which all those things foretold besides should begin to be
accomplished, namely, when he shall have accomplished to scatter the
power of the holy people, as speaking of this very last and eminent killing of the witnesses ; with which all their scattering should end, and for ever be
accomplished. Then, namely from that time, shall these things begin in their order to be finished, namely, Antichrist s ruin, and the Turkish empire s
destruction, &c. For thus I understand those words, and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished, namely, these two things there prophesied of, even Anti
christ s ruin and the Turk s; he mentioning this last scattering as the sign or the beginning of the finishing of all. For it is hard to think that all these
things should together, and exactly at one time, be finished.
CHAP. VII.] AN EXPOSITION OF THE EEVELATION. 199
So that indeed, as it seems to me, the angel s scope in that first period of
1290 years, beginning from Julian s time, and ending between 50 and 56,
is not so much to design out the end of Antichrist s time, times, and half a
time, as it is to point out the first turn of things preparing to the kingdom
of Christ, which shall begin from this last scattering the holy people, which
is all one with this killing of the witnesses here. And so that some time
within these forty-five years that are to run out between that time and the
end, shall be the expiring of that his time.
And the reasons making me think that Daniel s first period of 1290 days do rather thus refer to the first turn of things towards the accomplishment
of all, which is to begin with this accomplishment of the scattering of the holy
people, or slaughter of the witnesses, and so that to be made the eminent
occurrence that does periodise these 1290 days, are these:
1. The angel s fixing the latter period of 1335 years for the final end of
all, and his leaving forty-five years space between, doth argue the former to
be the punctum that begins that time allotted for the accomplishment of these
things during that space. So that those forty-five years are indeed the space
of time for the fulfilling those great things ; whereof Antichrist s ruin is one, and a great one. And so the ending of those 1290 days is the beginning of
these forty-five years, and the expiring of those 1335 years is the ending of
these forty-five years, which bring in the thousand years of Christ s kingdom. For to what end should this space of forty-five years be thus set out and
measured, but as to be made famous by being designed for the fulfilling of
those things, namely, the ruin of the Pope, and of the Jews enemies, the
Turks, in the interim of it, whereof Daniel had there prophesied?
2. In the 10th verse, immediately before, he had again repeated, and a
second time mentioned, this last scattering the holy people; and this as a
preface to his answer about the time when it should be that all should be
finished. Many, says he, shall be made white, and tried, and purified, &c.,
namely, by this their last scattering; and then he subjoins, ver. 11, And from
the time that the daily sacrifice is taken away that is, from Julian s time
shall be a thousand two hundred and ninety days; namely, unto the end of
this last trial mentioned, even when this scattering the holy people, or killing
the witnesses, shall be accomplished. He mentions it thus, on purpose to shew
that he makes that killing the witnesses the terminus ad quern of his account. You heard before that Antiochus s three years and a half, spoken of chap, xii
7, was the type of this three years and a half; and lo, he useth the very same
phrase here of this that he had there used of that trial, chap. xi. 35 : Many,
says he, shall then fall, to try them, to purge them, and to make them white.
Yea, further, I verily believe that one reason why he singleth out Julian s
time as the term or moment from which he reckons, unto this last scatter
ing the witnesses, rather than any other time from which to begin this ac
count, is because that, for the comfort of the church, he was to pitch upon
the end of the like scattering unto that of Julian s, when, as was before ob
served, Popery should, after the Reformation, prevail again, and the power
of the beast make a scattering of the saints, before the final ruin of that
power; even as heathenism, after it was purged out of the empire, was then
again set up by Julian, with the killing the holy people, by the authority of
a heathen emperor, before its final overthrow and extirpation. And so that
scattering in Julian s time was chosen, rather than any other occurrence,
as that from which the computation of this time should begin; because,
through the likeness of it, it was most suitable to resemble the occurrences
about this killing the witnesses, with which this time was to have end.
200 AN EXPOSITION OF THE REVELATION. [PART II.
This being just the like time of trial as that in Julian s days was; and therefore he thus pitcheth upon that. Whereas, had he intended to reckon the Pope s time, times, and a half, and the exact ending of it, he might, and
surely rather would, have reckoned from some other more eminent mark suitable unto it, that accompanied his first beginning and rise, rather than this heterogeneal passage of Julian s persecution, which yet is homogeneal with this last slaughter of the witnesses. And
3. Unto the time of that latter period of 1335 days, ver. 12, when it shall come, he adds a Blessed is he that cometh, &c. ; which to me sounds as if the former period had some eminent blessedness also in the beginning or dawning of it, but yet not to be compared with this other which is to follow. And it is as if he had said, Blessed indeed is he that cometh to the end of the 1290 days, when the scattering of the saints shall be accomplished, and when they shall rise, to die no more. But blessed, and thrice blessed, is he that cometh to the other time of forty-five years more; for then begins that first and great resurrection that brings us to Christ s kingdom. And therefore he tells Daniel, Thou shalt stand up in thy lot, &c., even thou as well as others, and shalt enjoy the blessedness of those times. And this speech is, in a manner, all one with that which John useth, when he speaks of the beginning of these thousand years, chap. xx. 6 : Blessed is he that hath part in the first resurrection. So that in the first period of 1290 years shall also begin blessed times in comparison of those foregoing; for now the
scattering of the holy people by Antichrist is for ever accomplished. Now then, the angel s scope here in this llth chapter being to explain that speech of his in Daniel, (for this llth chapter I take to be as a comment upon that his speech there ;) and he, namely the same angel, there mention ing a scattering of the holy people, which should accomplish all, and so be the last of their persections ; and making the ending of that scattering to be the beginning of that famous and to be noticed time when is to be the finishing of all those great things which are to be done ere Christ s kingdom begins and the glorious resurrection, namely, the ruin of the Pope and Turk, the
preparations unto which are to begin from the end of that scattering; hence it is that he doth so largely insist on this last and eminent killing of the witnesses here in this chapter, and also upon this their resurrection. For this is placed as the post, or terminus a quo, of the race or stadium of those forty-five years wherein those other great things should in their order be accomplished.
And this resurrection and ascension of the witnesses, from under this their last scattering, (they being now to die no more, as Christ did not after he
arose,) bearing, as was said, a shadow and type of the resurrection and new heavens to come at the thousand years, and so being a glimpse and scheme of the blessedness then, how fit, in this respect, was the time of this resur rection placed at the first turn of things, hastening to the bringing in that new world, and made the first punctum or moment beginning that forty-five years whose end shall be the great resurrection, and the thousand years of Christ s kingdom
! So that (to conclude this) that interim of forty-five years is a time which begins with a resurrection, and also ends with a resurrection, and that an infinitely more glorious one ; and in the middle course of which time the greatest things are accomplished, as preparations to that kingdom of Christ, that ever were done upon the earth, even the ruin both of the Pope and the Turk.
Yea, further, to make the harmony herein yet more full; this first period
CHAP. VII.] AN EXPOSITION OF THE REVELATION. 201
of 1290 days, ending between 1650 and 1656, is made by those who have
pitched upon it to be the time for the Jews first recalling and conversion, and so of the foundation of the declining of the Turkish empire, as I shewed
before. And their reason is, because the angel, in the 1st verse of this
chapter, makes mention of this their call, as one thing to be accomplished
also. But for this see Finch, Brightman, and others. And that may be one reason why he pitcheth on the taking away the Jews daily sacrifice in
Julian s time, as then become abominable unto God, as that eminent mark and post, as it were, at which he would begin this account ; even because it was a passage that would more conspicuously occur to the Jews as a mark, in a way of oppositeness, answering that which was to fall out at the ending of
this time. For their setting up the daily sacrifice in Julian s time was their
last attempt to erect their temple-worship, unto which they, refusing the
Messiah, unto this day do so cleave. Which attempt of theirs God from heaven shewed his hand against, by an earthquake overthrowing the foun
dation of the temple, then by them laid ; so more fully fulfilling that prophecy of our Saviour, for not only above-ground, but even under-ground, was there not so much as one stone left upon another. And therefore, when he would hold forth unto them the time when they shall turn unto the Messiah, typi fied out by that temple and sacrifice, he reckons from the taking away that
their daily sacrifice, which was made so remarkable unto them. And be cause he mentioneth the beginning of a blessed time, blessed in its beginning, both unto Jew and Gentile, of both whom the angel in that 12th of Daniel doth speak, and of the ruin of the enemies of both, which is to be completed by the New Jerusalem, as the accomplishment of all ; hence, therefore, this
period may also seem to respect the first call of these Jews, as being that which is the preparation unto their kingdom. And if these two should then at that time fall out together, namely, this famous resurrection of the European witnesses, and the conversion of the
Jews, how would this reconcile all these opinions together, and shew a fur
ther reason why that period of 1290 days was so eminently held forth unto
Daniel, as that which was to be made famous by two so glorious resurrec
tions of Jews and Gentiles at once, when the Jews long scattering, and the
witnesses among the Gentiles last scattering, should both end together! And how harmonious were it that in one day, as it were, the foundations of the New Jerusalem to come, which is to be made up of both, should be thus
laid together, and in a glorious resurrection of them both ! For such is that
revival which these European witnesses here have, from this their death unto
life, and is so here reckoned. And such, and no less, shall be the conversion of the Jews ; even no other than, as Paul speaks, Rom. xi. 15, a rising from the dead. And thus should the preparations to that glorious kingdom, con
sisting of both, fall out together at the beginning of these forty-five years j
during which interim and space of time the enemies of them both are to be removed out of the world, who only do now stand in the way, and hinder the revealing of Christ and his kingdom, as the Roman empire did the re
vealing of Antichrist, that man of sin, and his kingdom. And so both these
typical resurrections are in the end to be swallowed up by a more real and more glorious resurrection, which shall begin that New Jerusalem and king dom of Jesus Christ.
And thus may the resurrection of the European witnesses be, as was said, the preparation to the complete pouring out of the fifth vial in the ruining of Rome; even as, on the other side, the conversion of the Jews, which is
202 AN EXPOSITION OF THE REVELATION. [PART II.
their resurrection, is the preparation to the ruin of the Turk, which is the sixth vial. And that the Jews shall be called before the pouring out of the sixth vial, which is said to make way for the kings of the east, chap, xvi., that is, for the Jews coming into their own land, hath long since been the
opinion of Mr Brightman and others. And many also do hold, that that
call of theirs shall begin forty-five years before the complete erection of the New Jerusalem ; and so those forty-five years after that first call of theirs, ere they can obtain the full possession of their promised kingdom, do seem to answer unto those forty-five years which they spent after their coming out of Egypt, ere they got possession of their promised land of Canaan ; for so
long time it was ere they were settled in it, if you take their forty years in the wilderness, with the time wherein Joshua fought his battles, as himself
expressly counts it, Josh. xii. 10. Which forty-five years do begin at the end of the 1290 years; and at the beginning of that time falls out the rising of the witnesses, according to the interpretation formerly given. And now to give that other interpretation of that clause, The second woe
is past, which follows upon this resurrection of the witnesses here, ver< 14, which I before reserved unto this place. The second woe is past, says the angel j behold, the third woe cometh quickly. May there not, in this
passage, be tacitly intimated, as the calling of the Jews still useth to be in
this book of the Revelation, which is chiefly written for the Gentiles, the foundation of the Turks ruin by the conversion of the Jews, as being that which was now to fall out together with the resurrection of these witnesses 1 For the Turkish empire being the second woe or sixth trumpet, with whose fundamental declining beginneth the Jews call, as Finch and others write of
it ; why, then, may not the angel s meaning in that clause be, that now, when he had in his narration brought us to the times of the rising of the
witnesses, contemporary with which the Jews calling is to be, which is the
first foundation of the second woe s declining, then to pronounce this, The second woe is past, &c., that is, the foundation of the Turks passing away and ruin is now laid, as is the ruin of Rome in the resurrection of the Euro
pean witnesses ? And surely, then, when the Jews are called, the woe of that Turkish tyranny may be reckoned and accounted of as past, for that the
height and bitterness of it is past, although the empire itself may for a while
still stand, the woe of it lying in its let and hindrance of the Christian reli
gion, which now among the Jews shall revive in his territories. Yea, in the
style of the prophets, and also of this book, when the foundation of the ruin of any state first begins to be laid, when its empire and dominion is past the
meridian, and once begins to decline, it is said to be past, as you heard be fore ; as when things begin but to be accomplished, they are then said to be
finished. Which was the learned observation of Mr Mede upon that passage in chap, xiv., which also I have inserted in the exposition of that place there, when the second angel cried, Babylon is fallen, when yet the first vial was but then begun to be poured out, and the open discovery of Antichrist made. But because at that time his declension and ruin began, he is therefore pro nounced as then already fallen, though again, afterwards, when his destruc tion is completed in the ruin of the city itself, his seat, chap, xviii., the same
phrase is used. Even as in the prophecy of Isaiah, (which instance Mr Mede
also doth there bring,) when the Medes first revolted from the Babylonish monarchy, which was done at the time that Isaiah uttered it, he having many years before prophesied the ruin of it, yet because that revolt was the foundation of Babel s ruin, which was by those Medes, when revolted from
CHAP. VII] AN EXPOSITION OF THE REVELATION. 203
it, to be effected, therefore it is then said by the prophet, Isa. xxi. 9, Baby lon is fallen, &c. And so, say I, the meaning of the angel here is, to
pronounce the second woe, or the sixth trumpet, or (which is all one) the Turkish empire, to be now past, then when the revolt of the Jews, in their
conversion unto Christ, doth first begin; this their revolt being the founda
tion or preparation unto the passing away of this second woe, and that most
truly, in the style of the prophets, in that it now begins to pass, &c. And
so the angel goes on to give warning unto us of the third woe s approach,
adding, The third cometh quickly ; that is, the seventh trumpet, or the New Jerusalem and kingdom of Christ. And both the ending of the beast s
reign now shortly follows, together with the ruin of Rome, the foundation of and preparation unto which ruin is laid in the resurrection of the wit
nesses; and also the sixth vial, or the breaking in pieces the Turkish
empire, is after that to follow, the preparation unto which is the calling of the Jews. And thus this llth chapter of the Revelation does indeed become a complete comment on that 12th chapter of Daniel, and makes mention of all those things that are therein mentioned, as was at first ob
served.
Add unto all this, this small observation : I observed before, that God did use to fulfil prophecies, and the computa tions of them, over and over, in several degrees of accomplishment. For
instances whereof, I gave this of the 1290 days in Daniel, and this also of
these 1260 years of Antichrist s reign, as in like manner those three years and a half of the witnesses killing, and then their rising again
: whereof some gradual accomplishments are already past, at several times in Europe, within the revolution of the century of years last past. And yet I have
withal proved that another far greater slaughter of them is yet to come. Now, it may be that the observation of the revolution of time in the hun dred years last past, in which the former killings of the witnesses did fall
out, may indigitate and put some note upon the time when this great and
last slaughter in the revolution of this century of years now running on
(since 1600) may fall out. That is, as those partial and smaller killings of
particular witnesses fell out in anno 1547 (as did that in Germany, which ended in 1550) and in 1556, (as did that in England in the days of Queen
Mary,) so accordingly about the time of the revolution of the same term of a hundred years, now running on in this next age after that, the time of this
last killing of the witnesses may also be.
I have long since observed it, though not first to this particular purpose, that
the revolution of a hundred years hath produced, especially in these latter
days, new motions and alterations in the church, like unto those that fell out a hundred years before. To this purpose that of John Huss is remarkable, who
suffering martyrdom at a stake, anno 14 17, or thereabouts, Post centum annos,
&c., After a hundred years, says he, you Papists shall be called to an
account. A speech so memorable among the Bohemians, that they stamped
it upon their coins. And accordingly, a hundred years after, anno 1517, did Luther arise, and with him the gospel in Germany. And then again, if we descend to the revolution of the next hundred years, we shall find, and our
eyes have seen it, that a hundred years after Luther, about the year 1618, began those notable changes and alterations in Germany which still go on unto this day. From which year 1618 I reckon that the war of the beast
against the witnesses, and the Gentiles treading down the outward court, did begin, and shall still go on till it end in his great slaughter of those
204 AN EXPOSITION OP THE REVELATION. [PART II.
witnesses there. And this happened in an opposite correspondency to what
fell out a hundred years before. For as, anno 1517, began Luther s preach
ing, and the workings towards that reformation that followed, so in anno 1618 began the like workings towards the deformation of the gospel, as I may so call it, which hath gone on with as strange a hand against the church, as that other was carried on with by God for the church. And to those I could add many other instances. So that I confess that I am in like manner suspicious of the revolution of a hundred years from those former mentioned killings of the witnesses in the century last past, lest about the hundredth year from thence should be the time of this other great and last
killing of them, as yet to come, and whereof those were but gradual fore runners.
And it may be that, if England and Scotland, &c., be that tenth part of the city which is to be the eminent stage of this their killing and rising
again, as hath been argued, then this period will fall upon the hundred
years after that former trial of England. And let me add this, that as upon the rising of England and Scotland began that glorious harvest of blessed
times, which lasted till these German wars began ; so in this revolution of another hundred years after that time, according to the conjecture held forth, are like to arise unto the church like times of far greater blessedness, if that hold true, that then those forty-five years before spoken of do begin, which
are allotted for the accomplishment of all.
But to put a stop unto too much curiosity in these matters : all these notions and conjectures, though as probable as any of this kind usually given, I give up to further light and second considerations, knowing that such have often failed and deceived others; and considering also that in fixing the times and seasons for God s great works of wonder, there is the greatest modesty that may be to be expressed. For if those seventy years captivity of the Jews in Babylon were so expressly designed out by God, and are now
long since expired, and yet when to begin the account of those seventy years is not agreed upon by the learnedest chronologers unto this day; how much more difficult then must it needs be to pitch the certain time of any period before the accomplishment of it ?
But, however, let an indefinite warning that these things are approaching, and we within the reach of them, suffice for to move us to prepare for them, which is the only use of knowing them. It may be said of the time of these
things, as it is said of the day of death, Latet hie dies, ut observetur omnis
dies; The day and year of the accomplishment of these great matters are hid from us, that so each day and year we may be found ready, whenever they shall come upon us, as in this age wherein we live they are likely to do. And although we may think this dismal and black hour of temptation not
likely to come so soon, seeing the clouds rise not fast enough so suddenly to overcast the face of the sky with darkness, yet we are to consider that we
live now in the extremity of times, when motions and alterations, being so near the centre, become quickest and speediest ; and we are at the verge, and, as it were, within the whirl of that great mystery of Christ s kingdom, which will, as a gulf, swallow up all time ; and so, the nearer we are unto
it, the greater and more sudden changes will Christ make, now hastening to make a full end of all
And for the Jews call, which is conjunct with this killing and rising of the witnesses : as it depends not upon ordinary means to effect it, so there are like to be no preparations at all unto it until it comes, as there are not
CHAP. VII.] AN EXPOSITION OF THE REVELATION. 205
for things extraordinary ; but a nation shall bring forth in a day, as the
prophet speaks. And so, in the very year before it, there will be no more outward appearances or probabilities of it than there are now, or than there have been many hundred years since. And therefore our faith need not be
put off from this, by the seeing as yet no stirrings or motions at all unto it
or towards it. And the truth is, both the killing and rising of the wit
nesses, and also the calling of the Jews, may fall out sooner than we are aware of.
BEIEF HISTOEY OF THE KINGDOM OF CHKIST.
EXTRACTED OUT OP THE BOOK OP THE REVELATION.*
THE Book of the Kevelation is a tragi-comical vision of the occurrences of the world through all times and ages ; whereof this may truly be the title The story of Christ s kingdom.
Chap, iv. The stage for this is set up in the 4th chapter; there being a representation of the universal church in all ages set forth, according to the exact pattern of a church visible and instituted, into which all saints on earth should be cast.
Chap. v. Then the prologue follows in the 5th chapter, where is Christ s taking on him the government and kingdom, by taking the sealed book/ and thereby undertaking to be God s commissioner, to execute the decrees contained in this book, and to give the vision of it unto John ; at which in stalment of him into the kingdom, there is a song of praise sung to the Lamb, by the twenty-four elders and four beasts, who are the chorus in this show, with a triumphing assurance and expectation of what will be the happy con clusion of all, that we shall reign on earth with him. The scene or place where all that was acted here in these verses is the Roman empire, and the several dominions of it east and west, called ofaovp evii or the whole world.
Then begins the story itself to be acted at the 6th chapter. The general argument of which is : That whereas Christ s government was to be executed and seen, (1.) in putting down all opposite rule and power that stands in his way, as Paul speaks, 1 Cor. vi. ; and then, (2.) in a visible taking the kingdom to himself and his saints, which makes the fifth monarchy ; accord ingly ^here the story of this book first shews how Christ puts down all the opposite rule, and power, and dominion whatsoever, in the fourth and last foregoing Roman monarchy, in the several successions and revolutions of it, one after another, till that he hath worn them all out that were ordained to stand up in it. And these many difficulties of his coming to and obtaining * This tract is merely a Synopsis, or Table of Contents, of the Exposition of the Reve lation ; and is therefore subjoined to it, although the two stand far apart in the original edition of the author s works. ED.
208 A BRIEF HISTOEY OF THE KINGDOM OF CHRIST.
his kingdom, do exceedingly serve to make the story of it appear glorious. Then
Secondly, It closeth and endeth in a glorious visible kingdom which Christ on earth sets up, and possesseth peaceably with his saints, as the catastrophe of all.
More particularly, the story is this, according to the several contents of each chapter
Chap. vi. Christ, when he ascends up to heaven, finds the Roman mon
archy, whose room he was to possess, stretched over east and west, even over
all those parts of the world where he was to seat his church and kingdom ; -and this wholly in the hands, and under the government and power, of one entire monarch or emperor, and under him altogether heathenish and idola
trous, and subjected wholly to Satan, set up as the god of this world. Christ first sets upon the conquest of Satan s ministry and worship in it ; and by the preaching the gospel, overturneth that vast empire as it was
heathenish, throws down Satan from his throne and height of glory in it, and brings it into subjection and acknowledgment of him as king, chap, xii., and turns both it and emperors of it Christian in three hundred years. This
is the sum of the sixth chapter of the seal-prophecy, and the twelfth chapter of the book-prophecy.
Chap. viii. But this empire, though turned Christian in outward pro
fession, yet having persecuted his church whilst idolatrous, and after it was
Christian, when Arian ; therefore, at the prayers of the martyrs slain, men tioned chap. vi. 11, and in vengeance of their blood, chap. viii. 4, he further
proceeds to ruin the civil imperial power of it, the empire itself, by the
trumpets in the 8th and 9th chapters. And the empire then becoming divided into two, the eastern and western empire, as they were commonly called
1, He ruins the imperial western state and power in Europe, by the four
first trumpets, the wars of the Goths, by four several steps in the 8th chap ter. Then
2. Chap. ix. He destroys the imperial eastern state, which stood after the
other, by two degrees, first, by the Saracens, then by the Turks, who are the fifth and sixth trumpets, who possessed all the eastern part to this day ; and that is the contents of the 9th chapter. Only, chap, vii., ere ever these
trumpets bring these evils on the empire, he seals up a company of a hundred and forty-four thousand Christians in the eastern part, as chap. vii. 2, to be
preserved and continued in the true profession of his name, under these two, the sorest and longest, and there called the woe-woe-trumpets, which were to fall upon the eastern part of the empire, in which parts these servants of his there sealed were to lie, as appears, chap. ix. 4. And this their sealing is the sum of the 7th chapter. Now then that old Roman empire being thus removed in both parts of it, yet still look, as that eastern part of it is left possessed by the Turks, in the 9th chapter ; so the western part of it, in Europe, being broken into ten kingdoms by the Goths, they consent to give their power to the beast, the
Pope, who so becomes a successor to the western emperor, and possesseth his seat and power, though under another title, and so heals that wound
given. And this beast the 13th chapter describes, and gives the vision of his rise, power, time of his reign. And the 17th chapter doth expound and interpret under whose antichristian tyranny as great as that of Rome
heathenish, or of the Turks themselves to Christians Christ yet preserves another like company of a hundred and forty-four thousand, chap, xiv., even
A BRIEF HISTORY OF THE KINGDOM OF CHRIST. 209
the like number of virgins who are sealed Christians in the west, as under the tyranny of the Turks and Saracens he had done the like in the east ; so himself keeping possession still by his church, preserved under both, of both these parts of the empire, as his inheritance. And this opposite company 01 a hundred and forty-four thousand Christians, opposite to the whore, there called virgins, and their separation from her and opposition to her, are re corded chap. xiv.
But now these two, the Pope and Turk, both enemies to Christ, thus suc ceeding in the
_ empire, and sharing the two parts of it between them, Jesus Christ, we see. is still as far off from his designed kingdom as he was before. For Mohammedanism tyranniseth in the one, idolatry overspreads the other, as heathenism had done the empire ; and so he hath a new business of it to come unto his kingdom, as difficult as ever.
Chap, xv., xvi. Therefore Christ hath seven vials, which contain the last plagues, for he means to make this the last act of this long tragi-comedy, to despatch the Pope and Turk, and root them out, even as the seals had done heathenism, and the trumpets had done the empire itself. And the plagues of these vials are the contents of the 15th and 16th chapters. The first five vials do dissolve and ruin the Pope s power by degrees in the west; then the sixth vial breaks the power of the Turk in the east; so making way for the Jews, whom he means to bring into fellowship of his kingdom in their own land.
But by these six vials their power and kingdom not being wholly ruined and removed, both Turk and Popish party join, and putting to their utmost forces, and together with them, all opposite kings of the whole world, against the Christians, both east and west, who, whenas the Jews are come m and converted, make up a mighty party in the world; unto the help of whom, against these and all opposite power whatsoever, Christ himself comes, and makes but one work of it, and with his own hand from heaven destroys them. And so
< it is done, as the voice of the last vial is in the 16th chapter. Chap. xviiThe 17th chapter is an interpretation who is the beast and whore.
Chap. xviii The 18th chapter sings a funeral-song of triumph for this whores ruin ; after which comes in Christ s kingdom, the New Jerusalem Chap, m-ix. Which new kingdom of his shall be made up of, first eastern Christians that endured the bondage of the two woe-trumpets the baracen and Turks, yet continuing to profess his name ; and therefore unto those hundred and forty-four thousand in the 7th chapter, do succeed an innumerable company with palms in their hands, who have the same promises of the New Jerusalem made to them, (the very same that are found mentioned in the 21st chapter,) which shews their interest therein. And Secondly, This kingdom of Christ shaU be made up of western Christians also whose hundred and forty-four thousand in the 14th chapter do arise m like manner to an innumerable company: who, after the rejection of the whore, chap. xix. 1-9, are brought in singing in like triumph, decking them selves for the marriage in fine linen. But
Thirdly, This kingdom of Christ shall be made up especially of Jews, dispersed both east and west, and over all the world; and therefore hath the name from them, the New Jerusalem. With whom Fourthly, Come in as attendants of their joy other Gentiles with them, that never had received Christ before : the
glory of the Gentiles is said to be brought into it.
<
VOL. m.
210 A BRIEF HISTORY OP THE KINGDOM OF CHRIST.
Chap, xx.-xxii. And so both east and west, Jew and Gentile, and the
fulness of both, comes in, and becomes one fold for a thousand years, under one shepherd, one kingdom under this root of David, their king, King Jesus the conqueror, even as it first was under one heathen idolatrous emperor, when
first Christ set himself to conquer it. And so is fulfilled that prophecy of
this his kingdom, Isa. lix. 1 9, where, after the final destruction of all Christ s
enemies, foretold ver. 18, then, he says, they shall fear his name, from the
east unto the west, and the Redeemer shall come unto Sion. Which words, Rom. xi. 26, Paul interprets of the Jews final call, and this restauration of
the world with them. Even so, Lord Jesus, come quickly. Chap. v. In the 5th chapter we have an account of a book with seven
seals, which none could open. In this strait conies Christ, and takes upon him the opening and fulfilling of the book, and the decrees therein. At this
the chorus fall down and worship.
Ver. 1. First, What is this book? Many make it the Scriptures. But
it is plain it is a book containing the affairs of the world and the church, and God s decrees about it. For upon the opening of every seal he sees a
vision containing the matter of the ensuing chapters, the 6th, 7th, 8th, 9th ; and when the seals were all taken off, chap, x., John is bidden to eat the
book, that he might prophesy again the other part of this prophecy. So as
it is this book of the Revelation, and the government of the church and world set forth therein, which Christ takes, and, by taking the book, under
takes to manage and exercise that government, which agrees with what is
said at the beginning of this book, Rev. i. 1 .
Ver. 2. A strong angel proclaimeth, Who is worthy to loose the seals
thereof ? &c. The use of the seals is not simply to shew it cannot be known, as Daniel s sealed book is to shew it could not be known till the end, Dan.
xii. 4, but for the further setting out the glory of Christ, who was only able
to take the book and to loose the seals. To take the book, first, God caus-
eth a general proclamation to be made to all creatures, as some kings have done for a noble service, promising great reward, as Saul did, 1 Sam. xvii.
26, 27. Secondly, an angel makes it, to shew that none among angels
could, and a strong angel, that his voice may reach all creatures. The end
of this was, first, to stir up strong desires in John, and all else, to search into
the meaning of this prophecy ; what he did in the 1st chapter of Revelation, ver. 3, here he provokes unto the same by this proclamation. Secondly, another end of it was to set out the weakness of the creature, that the honour of Christ might appear that he only can do this. It is the manner of God thus to endear mercies to us, as he endeared a wife to Adam. He first
brought all creatures to him, that he might first see that there was not a meet help for him among them. So in the work of salvation, he lets the
soul try all means first, to run to duties, and to all helps, and then brings it
to Christ. So, 1 Cor. i., that the power of God might appear, he first lets
the world try their wisdom, and then sends the foolishness of preaching to
save them that believe, ver. 21, 25. It is a question among the school-men, whether any mere creature could satisfy for sin ? Some say they could, and some say it is a needless question. But it is a necessary thing to know that a creature could not \ for it glorifies Christ the more, as in the present case
it doth that all creatures here were first challenged. And this here is an
argument for that also ; for if they could not open the book, they could much less have redeemed us, for that is made a greater thing, ver. 9, where
they sing that Christ was therefore worthy to open the book, because he
A BRIEF HISTORY OF THE KINGDOM OF CHRIST. 211
had redeemed us. Heb. x., God was not pleased with the blood of bulls and goats, ver. 5.
Use. Hence learn we to renounce all kings, priests, and prophets, in com
parison of Christ ; he is a priest to redeem, and a prophet to teach and re veal the mysteries of God, and he is the king to execute all God s decrees.
It is good to go over all the creatures, and to renounce them, and say, I
will be saved by none of you. Suppose the work of redemption was yet to
work, and God should make this proclamation as here, Find me out a party able to redeem, I 11 speak to him ; call a council, seek one, (none would be found ;) and how should we have howled and wept, as John did here, and
say we were undone ? And then suppose God should have set out Christ at
last. But he would not put you to this plunge ; it is the more love shewn by him to find out Christ, and to speak to him himself to die for us, and do it to our hands.
Observe from those words, Who is worthy ? It is not simply an act of
power to break open the seals, but to have authority by worth ; so that which puts the value on Christ s satisfaction was the worth of his person, and so in this act to open the book. A mere creature might have had as much habitual grace, and performed as much duty, but who is worthy ? It
is the personal worth which did it : Such a high priest became us, who is
higher than the heavens, that is, than the angels, Heb. x. Secondly, None was found worthy
: the word is none ; it is not restrained to man, no man, but never a reasonable creature, in the heavens angels, nor in earth men.
Neither to look thereon that is, to look in it to understand it, for else John could and did look on it, ver. 1. Now, to loose the seals and open the book is not simply to know God s mind in his decrees, but to make the
vision of them to John, and to execute and fulfil them in times ; it is an
allusion to those which take a commission, who take it not only to look on
it, but to fulfil it. It is a commission sealed, so as this proclamation is in
effect, Who shall be able to be God s commissioner to take this book, and make the visions to John, and execute and produce them in their time?
And this appears from chap. vi. 1. Still as the seals are opened by the Lamb, there is a vision made to John of what should be done ; therefore the Lamb is presented not simply as one that should take the book, but that hath eyes and horns eyes of providence, and horns of power to execute. And this agrees with the allusion unto Gen. xlix. 9, 10, where Judah is made a type of Christ, and called a lion s whelp, and the sceptre given him ; and is called God s lawgiver, to take his laws from him and execute them, for in that respect it is that Judah is called God s lawgiver, Gen. xlix. 1 1 : not in respect of the giving the laws of God, but in respect of the executive
power to see them kept. So Christ here and he so takes this book as to
deliver it to us to execute the decrees of it.
Ver. 4. And I wept much. John weeps. He was called up to heaven
to see visions; and now there \vas a stop
: it was to set off the mercy, and to
try his heart, and make the joy greater.
06s. 1. Our infirmities shall not hinder God s revealing himself, though unbelief may say it will never be ; yet Christ will go on to reveal himself, as here to John.
Obs. 2. God in greatest mercies may make greatest stops, enough to bring to despair; you shall see no hope ere he grants them, so to John here. So in
the first works of conversion many times ; and so in great works he calls
212 A BRIEF HISTOKY OF THE KINGDOM OF CHRIST.
men to, lie may make a stop. John was called to see visions, yet a stop and
pause was in his view made.
QlSt 3. if by John s weeping were meant his praying to God in this stop
put, then you see the way to obtain revelations of God is by tears and pray
ing ; so Daniel prayed and wept, Dan. x. 2, and then God revealed himself. John is comforted by a stander-by, (1.) by something to uphold his heart;
(2.) by the sight of the Lamb, ver 6.
: (1.) To let fall
Obs. 4. The degrees God uses to comfort his people
something that gives hopes of Christ, to draw the soul to wait ; then, (2.) to shew them Christ himself. God might have shewed John the Lamb at first, but first he comforts him by a stander-by; so Job first heard by the hear
ing of the ear, and then his eye saw him.
Ver. 6. Christ, the only opener of this book and giver of this prophecy,
is diversely expressed :
1. He is called the root of David, out of Isa. xi. 10. Christ put this
riddle to the Pharisees, How David could call him Lord, if he were his son 1 So how could he be called the root, if he were David s son and a branch of him ? The truth is, he is the root of David, and of all the saints ; he was
the root of his ancestors, the father of his mother. The root of any family in Scripture is put for the eldest son in it, who is as the root of the rest. So,
Isa. xiv. 30, I will kill thy root with famine, that is, thy first-born, the
root of thy house, for in opposition he says, and the first-born of the poor shall be fed. So, Mai. iv. 1, that therefore Christ is the root of David, the
meaning is, that he is the first-born among all his brethren, as, Horn, viii., he is called ; and, Ps. Ixxxix. 27, so God calls David in the type, but in
tends Christ thereby, when he says, I will make him my first-born, higher than the kings of the earth ; and, ver. 29, His seed shall endure for ever. This is to be the root of David.
( He is the first-born of every creature, of whom the whole family in heaven and earth is named, Eph. iii. 15.
2. He is called the * lion of the tribe of Judah ; but why a lion of the
tribe of Judah ? It is a manifest allusion to the prophecy, Gen. xlix. 9, wherein Judah, as this place shews, is made a type of Christ ; and it warrants
the application of all there unto Christ.
Judah is called a lion
(1.) Because out of Judah came all the worthies and lion-like men, Joshua,
Othniel, David, all the shadows of Christ; therefore, Gen. xlix. 11, he is
called an old lion, as the word is, a courageous, hearty lion : so, 2 Sam. xvii.
10, valiant men are called lions; such was Christ, who durst engage his
heart to draw near to God, Jer. xxx. 21.
(2.) Judah had that kingdom whereof a lion is the emblem; therefore
sceptre and lawgiver, ver. 10, are attributed to him, so that it is as much as
to say, Christ the king by inheritance, as Judah was, hath overcome.
(3.) Judah did take the prey, the land ; it was done by the worthies of Judah Joshua, David ; and when, as a lion, they had taken that prey, they couched and had rest, as in Solomon s days, 1 Kings iv. 21, which was also
prophesied of, Num. xxiii. 24, Behold, they rose up as a great lion, and
shall not lie down till he eat the prey ; and Gen. xlix. 9, He couched as an
old lion; who shall raise him up? So Christ, when he had led captivity
captive, sits down quietly in heaven, couching, as lying in wait till the day of judgment, when he will appear like an old lion that coucheth as if asleep, and then suddenly leaps on the prey. Especially in the latter days, when the gatherings shall be to him, his kingdom shall be as of a lion among
beasts; so, Micah v. 8, he prophesies there of Christ s kingdom in the
A BRIEF HISTORY OF THE KINGDOM OF CHRIST. 213
calling the Jews, and of his birth, ver. 2. Now that kingdom is the scope of this book.
Ver. 6, And in the midst of the elders stood a lamb as it had been slain. John had heard of Christ as a lion, but he sees him as a lamb. So many a
poor soul are afraid of him, but when you see him, and come to be acquainted with him, you will find him to be a lamb, and a lamb that hath eyes to run
to and fro through the earth for you, and seven horns, not to hurt you but
to butt his and your enemies. We have not all lion-like thoughts of Christ ; as he hath the heart of a lion, so he hath the meekness of a lamb. You may wonder at this mixture j he is a lamb to you.
1. Why is he called a lamb 1 It is in allusion to the sacrifices of the old
law, which were most of lambs ; the ordinary sacrifices were two lambs a
day, Num. xxviii. 3. Here he was to represent Christ as a priest ; as be
fore, in being called a lion, he was represented as a king ; and therefore it
follows, as it had been slain.
2. In the midst of the throne, <&c., stood a lamb. The Lamb stood nearer than the four beasts, between the throne and the elders, for he is a mediator
betwixt his church and God.
3. As it had been slain. That is, first, as if he were newly slain, for his blood is fresh continually, as if he were slain to-day ; thou seest thy sins, as
if they were committed yesterday, and God views Christ s blood as if he were slain yesterday, Heb. ix. 12. Secondly, but as slain, to shew lie doth not remain slain, but is alive: Chap. i. 18, I was dead; and, behold, I am
alive for evermore.
4. Stood a lamb. Standing, to shew he is ready to help. When Stephen
died, he saw Christ standing at God s right hand as ready to receive him.
It is also to shew his readiness to intercede.
5. Having seven horns. Horns are put for power to push with; so, Eev.
xvii. 12, The ten horns are the ten kings. The seven horns here, all kingly power ; seven is a number of perfection, to shew Christ hath power to open the seven seals ; and there are seven trumpets and seven vials, and Christ hath seven horns, that is, power to fulfil all these. Antichrist rises like
Christ, and comes with power, Rev. xiii. 11 ; but what discovers him? He hath but two horns ; the church needs not fear him. The Lamb hath horns to
vindicate himself of his enemies ; fear not kings, though ten kings, he is King of kings ; and fear not the devil, who is a roaring lion, for Christ the lion of the tribe of Judah is stronger than he, and will bind him.
6. And seven eyes, which are the seven spirits of God sent forth into all the
earth. The Spirit, not in his personal subsistence, is here meant, but in his
instrumental working in gifts and providence, and so is called seven spirits.
Before, in chap. iv. 5, the seven spirits before the throne are gifts in the church which are from Christ, for he is the fountain of spiritual gifts, and hath the Spirit without measure ; but here, by the seven spirits in Christ is not meant gifts poured out, but eyes of providence sent into the earth, by which he knows and sees all things, in allusion to that, Zech, iv. 10; and it
implies the perfect knowledge and providence of Christ to order all affairs on
earth for his church ; so, 2 Chron. xvi. 9, as before in Zechariah, he did the
affairs of the Persian monarch for the building of his church.
06s. Christ as man hath both horns and eyes to guide and discern all
things here below ; his human nature is the instrument of all God s power, all goes through his hands, and all the works of God s providence go all
through his sight ; he knows ail is done in the world.
The next thing is, why Christ should be presented here under these
214 A BRIEF HISTORY OF THE KINGDOM OF CHRIST.
notions of a lion of the tribe of Judah, and a lamb, and the root of David, rather than any other. He speaks, (1.) In the language of the Old Testa ment, and of John Baptist, who was under the Old Testament, (who all spake of Christ.) So Luke xxiv. 27, Beginning at Moses and all the pro phets, he expounded unto them the things concerning himself. Now Moses called him a lion, Gen. xlix. 9; Isaiah calls him a lamb, chap. liii. 7, and the root of David, chap. xi. 10 ; and John Baptist calls him the Lamb of God which bears the sins of the world. Now as all other things in this book are set forth in allusion to the Old Testament, so these descriptions of Christ also. (2.) He gives him these titles in relation to the work of redemption, of which mention is made ver. 9. Now to that two things are required
: First, A price to God ; and so as a lamb thou hast redeemed us to God by thy blood, ver. 9. Secondly, Power to deliver us out of the hands of our enemies ; so he is a lion that overcomes. (3.) It hath relation especially to the opening this book, and executing the affairs in it ; and so these titles are most proper
: for
First, He needed to die for it, and so is presented as a lamb slain for that price that salvation did cost, each revelation to us must cost as much also. Not simply his being the Son of God, and so knowing the counsels of God written in his decrees, was enough for him to make them known to us ; but to reveal this counsel to us, as in a book to be opened to us, he must die ; for our sins hindered, and therefore he must die. Hence it is said, Thou art worthy to open the book, for thou wast slain, ver. 9. And so, as a lamb, he is said to take sin away that hindered the revelation to us.
Secondly, As a lion he needed courage to approach God s wrath, break through a consuming fire to his throne to take the book ; Who hath en gaged his heart to draw near to me f No angel durst have presumed to come so near.
Thirdly, As a lion he needed to overcome death, and rise to execute the contents of this book. A lion, they say, sleeps at first three days when brought forth, and then with the roaring of the old lion is roused, and sleeps the least of any creatures ; so Christ rose by the power of his Father to sleep no more.
Fourthly, Being risen, he is set forth, (1.) As a lion of Judah, for in that prophecy, Gen. xlix. 11, as also Psalm Ix. 7, Judah, in respect of his kingly office, is called God s lawgiver, not simply in respect of giving the laws, that Moses, of the tribe of Levi, did, but because Judah executed them ; now because Christ did here take the book of God s decrees, and undertake to execute and fulfil them as God s commissioner, therefore he is in this place most properly in that respect the lion of the tribe of Judah. (2.) He is here set forth as a lamb with seven horns and eyes, in as fit and proper respect to this as might be, as one not fit only to give this prophecy, but to effect the things contained in it by his horns and eyes ; and seven horns and seven
eyes, to shew his full power to open the seven seals and the seven trumpets, and to pour out the seven vials. Such a prophet never was, who is not
barely to reveal things, but to bring them to pass, and make them good. God gave Christ the platform of the occurrences to come, and power and wisdom to order the accomplishment of them.
He is set also forth under both, as a lamb and a lion, to shew his kingly and priestly office : to shew how, by virtue of both, he makes us kings arid
priests, as they sing, ver. 10, and so they, having his kingdom in their eye, are confirmed in the promise of it by a remembrance of him. As a lamb and a lion thus strong and powerful ; as a lamb he purchaseth the revelation of
A BRIEF HISTORY OF THE KINGDOM OF CHRIST. 215
what concerns the church ; as a lamb with horns and eyes, he effects the ac
complishment of it. And the sum of this book being to shew how Christ
rules the world and his church, till he hath put down all rule, and how he
takes the kingdom himself, therefore he is described as a lamb in respect of
his quiet governing the affairs of the world and the church until that his
kingdom come; and then as a lion, by open force, takes the kingdom and
his church as a prey, out of the enemies jaws, and that by the right of a
promised succession from Judah and David ; for which cases, those titles of
the root of David and lion of Judah do here come in. In a word
First, This title of his being the root of David, is to shew his right and
title to that kingdom he is to receive, of which David and Ms kingdom was but a type.
Secondly, His being a lamb slain, is to shew both the right and title to
that kingdom, and the price by which he purchased this his kingdom, even
his blood.
Thirdly, His being a lion, is to shew the power by which he conquers and
obtains, and then possesses it. Therefore this heavenly chorus or company
here, when they do but see Christ, by taking this book to undertake the ac
complishment of this prophecy, the conclusion of which is his instalment
* We
into his kingdom, they, in the joy and faith of it, cry out beforehand,
shall reign on earth, as looking on all was to go before it as good as already done, and overlooking it all, having this kingdom chiefly in their eye.
Now, from the 8th verse to the end is a doxology, or a giving praise for the Lamb s taking the book, which consists of four parties or companies
First, Of twenty-four elders and the beasts; the church of men on earth. They begin and raise the song, ver. 8.
Secondly, Angels; they join and sing after, ver. 11.
Thirdly, Then all creatures come in also, ver. 13.
Fourthly, The beasts, as the leaders, say in the end, Amen, and close it, ver. 14.
Obs. 1. Observe, in the general, that the sons of men are the eminentest
praisers of God; they are the precentors in this heavenly choir, and they conclude the song. The reason is, because the highest work God did is the work of redemption, which concerns us, not the angels. For which, yet, the
angels praise him in the 2d of Luke, as also here; yea, all the creatures
rejoice in our redemption, ver. 13; but still we are the first-fruits, the top leaders. The angels follow; it is not said by them, Thou hast redeemed us
to God by thy blood: that concerns us; yet they sing praise. Obs. 2. Learn to bless God for his mercy and goodness to others ; so, you see, the angels do for us. They cannot sing, as we, with an interest,
yet they praise God for it ; and this is their highest grace. Canst thou do
so ? Then comfort thyself, thou hast as good grace as any in the angels. Obs. 3. Yet learn to bless God with a sense of thy interest ; that will
raise thy heart a degree higher, as the church of men are here raised, ver.
9, 10, in their song by their interest. The praisers of the sons of men are
described, (1.) having harps; (2.) golden vials. It is an allusion to the
Levitical service in the temple, where they had musical instruments, and
incense in bowls or vials, which, Zech. xiv. 20, are called the bowls of the altar: not that musical instruments are to be in the worship of God
now, no more than incense; but as incense was the type of prayer and praise, Ps. cxli. 2, ( Let my prayer come up before thee as incense, so these harps are of that spiritual melody, as the apostle calls it, which we make to God in our hearts, even of spiritual songs in Christ, Eph. v. 19. Therefore John
216 A BKIEF HISTORY OF THE KINGDOM OF CHEIST.
Mmself interprets the odours or incense here to be the prayers of the saints : their hearts are the golden vials, having faith purer than gold, as Peter
speaks, it being the spring of all their prayers; and their harps also are their hearts : corda et chordae are near akin. And every one is said to have harps; for in public worship all should join : the little strings go to make up a concert as well as the great. Though thou hast but little grace, yet God s worship would not be complete without thee.
And whereas John calls these odours the prayers of the saints, it makes
nothing for what the Papists would collect hence, that the saints in heaven
offer up the prayers of the saints on earth. For, first, this company are, as we said before, the church of men on earth. Secondly, these here offer not the prayers of others, but their own ; for both themselves make the song, and it is a new one of their own making, and also the benefit they praise God for in it is their own : Thou hast redeemed us to God by thy blood. Those words therefore, the prayers of the saints, are but the interpretation which John adds, and imply but this, that these were saints, and their odours were their prayers.
Ver. 9, And they sung a new song. (1.) You shall find in the Psalms that when David had a new occasion in a further degree to praise God, he says,
I will sing a new song; and here was a new occasion given. (2.) New, in
opposition to the old song under the Old Testament, as John xiii. 14, I
give you a new commandment; that is, of the gospel, called new in opposi tion to the commands of the old law. In the 4th chapter of this book, these elders had sung a song for the work of creation, ver. 1 1 ; but here they sing for the work of redemption, as ver. 9, which is the eminent work of the New