A Revelation of the Apocalypse
The second miracle is of a Bull raised up again by Sylvester, which Zābres a Jew (the last of the twelv which disputed against the truth of Christ) by mumbling some words in his ear, made fall down dead suddenly. This fable is like the former. None of the ancient writers, that either lived in those times, or succeeded next, do speak any one word of this thing. Sur • lie he was not yet born, that should forge this tale from Justin Martyrs disputation with Trypho. Moreover Zonaras telleth the thing as if Helena the mother of Constantine were together with her son at Rome. The Legend will have her to be absent at the conversion of her son in Judea, & stomaking that he was made a Christian, she hastened thence to Rome, with 149. learned Jews, to make trial of the truth by disputing. Again the Legend is not only contrary to Zonaras, but even to it self. For in the life of Sylvester, it saith, that Helena went into Judea before her conversion; and in the Legend of the Invention of the Cross, it saith, after her conversiō. For she went to seek the Lord's Cross. And certain it is, she made this journey but once, being also aged, and her nephews constituted Caesar's; as Eusebius tell • eth in vita Constant, lib. 3. This sign also relieth upon no other beside such vain witnesses: and whither it be a lie or no, let the reader now judge.
The third miracle is of a Dragon lurking in a great deep ditch, who being malcontent for the conversion of Constantine and his people, killed daily with his breath more than 300 men. Unto this Dragon, did Sylvester descend with two Priests, at the commandment of Peter and Paul that appeared unto him: and tied his chapps with a thread, and sealed with a ring that had the sign of the cross upon it. This miracle it is enough to repeat; it were folly to refute. By these miracles therefore of Sylvester, men may judge of the rest. But, you will say, these things perhaps are falsely recorded of him. I answer, it is all one, whither the Pope himself do false miracles, or that false ones be ascribed to him by his men. Al tend to one end, that the Beast may be worshiped, that is, that the Pope may have chiefest honor.
Secondly, I say, that miracles were ceased in the times of Chrysostom and Augustine: for so Chrysostom on 1. Cor. 2. Homil. 6. renders a reason, why signs were doon in the Apostles time, and in his time not; namely because by how much the more certain and necess • ry things are, by so much is f • ith the lesser: and a little after, by how much the more certain argume •• is shown, by so much is the reward of faith aba • ed: therefore there wer • no sign •• don at that present. So A • gustine also, De vera r • lig. cap. 25. saith; For sei • g the Catholik Church is spread and founded through the whole world, neither are th • se miracles suffered to endure unto our times, least the mind should always seek visible things, and by the custom of them man kind should wex cold, which by the newness of them was set on fire. Neither ought we now to doubt that they are to be believed, who when they preach those things which few can attayn, yet could they persuade people's, that they were to be followed. And again, they say, why ar not the miracles doon, which are reported to have been doon? J could verily say that they were necessary before the world did believe, to the end that the world might bel • eve. Whosoever still seeketh wonders, that he may believe, he himself is a great wonder, which believeth not, when the world believeth. These testimonies do convince all your Popish miracles, which are almost infinite, of fraud and cozenage; at the least since that time. And surely it seemeth, God of his singular providence, had put an end to the old miracles, before that age: that Antichrist with his mates might the better be known, when he should come forth, with his new pomp of miracles.
Thirdly, there are not wanting men of your own crew, which have acknowledged the vanity of your miracles; as Alexander de Hales, par. 4. quaest. 53. mem 4. art. 3. Solu. 2. Jn the Sacrament there appeareth flesh, sometime by man's procurement, sometime by the Devils operation. And Nicol. Lyra on Daniel: Sometime in the Church the people are greatly deceived with miracles feigned by the Priests, or such as stick unto them for lucre.
Fourthly, examples also prove it, such as (to omit innumerable others) were in that famous conflict of the Franciscans and Dominicans among the men of Berne, about the birth of the B. Virgin Mary. Certain Monks, as Peucerus telleth, in his 5. book of Chronicles) when they could not prevail by authority of testimonies, betook themselves for help unto juggling steights: For hiding themselves in an Jmage of the Blessed Virgin, that was artificially made for this purpose, they counterfeited in her marvelous gestures: so as they persuaded the people, that she did mourn, lament, complain, shed tears, and give answesr to them that asked of her. Which fraud being manifested, the authors of it were burned the day before the Kalends of July, in the yere 1590. Wher is to be observed that this deceit was hid from the ignorant people, before there rose a contention between the religious themselves, to weet, the masters of these jugglings, who knowing well by what sleight they were wont to deceive the world, did easily find out the authors of such a wicked prank. But let me come unto your own family; you know that at Rome the nam of one Father Justinian a Jesuit was famous, who first feigned himself a leper, that he might deceive men by a lying miracle of receiving his health. Then when this succeeded well with him, he feigned that his Jesuitical habit was stricken through with the bullet of a certain gun shut off; but when the same came to his flesh, by God's admirable power it rebounded back without any hurting of him. Why yea, for Jesuits bodies be brazen walls. These things at the first were believed; afterwards they were found false: so that now at Rome, when any impudent fraud is cast in a man's teeth, he is called the second Justinian. But this is no new thing to Jesuits, whom many of your own side do confess, (as is publicly reported,) to make no conscience of sembling, dissembling, feighning, and belying all things, so as it be for their benefit. For this cause they speak shrewdly of the miracles of Ignatius, and your Xaverius, in whom you glory, not only as a principal ornament of the order of Jesuits, but also of the whole Popish religion: De notis Ecclesiae, lib. 4. cap. 14. And it is no marvel though Xaverius among the Indians, so far from all trial, did all those marvelous works, which Maphaeus Ribademeirus and Tursellinus make mention of. It is rather to be marveled that he died the common death, and was not rather taken away in a fiery chariot, that being reserved with Enoch and Elias, he might come at last to destroy Antichrist. Doo you give credit to these Indian letters, whē as you may remember how that the Jesuits published in a book set out, that Theodore Beza was dead, and before he gave up the Ghost, was converted, by means of one of your men, to your Romish religion; & that by his example, many other citizens of Geneva renouncing their former errors, embraced the Popish doctrine? You have not forgotten, I trow, (for ignorant you cannot be of a matter so rife in all men's mouths) how Theod. Beza being marvelously raised again from the dead, did by letters written in French and Latin, engrave as on a public pillar for all Christendom, the incredible impudency of your Jesuits. Now therefore you may publish the Indian miracles of Xaverius, when your so egregious pranks be in the open light and eyes of all Europe. Endless it were to sail into the sea of all your lying signs; therefore had I liefer to relate one or 2. both publicly testified, and fresh in memory; than many other almost forgot with age. Wherefore your Pope doth so lively express Antichrist both in multitude and falsity of miracles, that none I believe is so sharp sighted, as that he can discern any even the least difference.
Ther remain those three special miracles, namely, of fire coming down frō heaven; of the Jmage of the Beast to speak; and of the resurrection of Antichrist, mentioned Apoc. 13. where I have shown how these all do fitly agree to the Pope of Rome. For first we declared that these things are to be expounded figuratively, not properly; for these are miracles common to a Kingdom, (such as by the Apocalypse we have proved the great Antichrist to be,) and not of a singular man. And that commonly they cannot agree to many singulars, save figuratively. Moreover if these miracles should be personal, and proper to one, how could they so come to the knowledge of the whole world, that it should follow the Beast, with such admiration, as the Apocalypse saith? Things heard, do move less than those that ar seen with the eyes. And Antichrist should excel with such efficacy of miracles, as he should seduce (if it were possible) the very elect: therefore it is altogether absurd to interpret these properly. We shown that the fire coming down from heaven, is the fear and terror of God's judgment; which Antichrist should strike into men that obey not his will: that his resurrection, is the curing of his wounded head, when the papal dignity which by the invasion of the Barbarians seemed to have perished, began again to wex strong and flourish: that speech given to the Jmage of the Beast, is the authority of commanding, unto which the relived Pope did aspire, pretending that all that eminency which he desired was no more, than the ancient Popes possessed of old; whereupon his dignity was but only an Image of the ancient. These are the natural interpretations of these miracles, unto which the consent of the whole Apocalypse leadeth: although if yow would strictly hold the letter; we shown examples of fire descending frō heaven at the will of the Popes, Apoc. 13.13. Francis Xavier Jesuit, raised the dead by heaps, a few years since among the Indians: and we related even now out of Peucerus, that an Image in Berne, by means of your men, gave answers to them that asked thereof. Neither need we seek any other, until you have shown, that these things must be understood as the words do sound. Here we have nothing but your bare affirmation. In the mean while there is no doubt but those three things which the Scriptures mention of Antichrists miracles, are all found in your Pope, both multitude, and fraud, and special examples: and therefore that he is the man of syn, whom the Apocalypse describeth, and Paul foretold to the Thessalonians, Epist. 2. But although you could bring nothing in the whole first part of the chapter, whereby to purge the Pope of this impiety by testimony of miracles: yet that you might seem to have said something, you will answer our men, which let us see of what sort it is. The writers of Maydenburgh, say you, do object that many lying miracles have been doon by the Papists, such as by visions of souls telling tales of Purgatory, and begging masses to be sung for them; and cures of diseases which have happened to such as worshiped Images, or made vows unto Saints. And you answer two things: first that these are not the miracles which John writeth that Antichrist shall do; but to die and rise again; to let down fire from heaven; to give the Jmage power to speak: which you require to be shown, to have been doon by the Pope or Papicts. I answer, that I have shown the Pope was dead when Rome was taken by the Barbarians▪ who being driven away, and he promoted to his former glory, he rose again. That he let down fire from heaven, after he had persuaded the world, that it was of necessity to salvation, for to be under the Bishop of Rome; for thē his wrath terrified all men, as if it were the wrath of the great God. That he gave the Image power to speak, when he came to such boldness, as he freely boasted both in deed and word; By me Kings reign. Al which miracles ar also doon by the Papists, which apply their labor for the Pope, whereby he may the more easily delude the world with these persuasions. Though Images also do speak among you: Xaverius raiseth the dead, & for the Popes sake, flames have appeared from heaven.
Secondly you answer, that those three kinds of Miracles, namely visions of sowls craving masses to be sung for them; healths obtained by worshiping of Jmages, & for vows made to Saints, were usual in the Church before that time when the adversaries say, Antichrist appeared. I answer, that which you affirm is partly false, partly of no moment, to prove your Miracles not to be lies. False it is which you say that the sowl appearing to S. German Bishop of Capua about the yere 500. was before Antichrists time. For the Apocalypse teacheth that Antichrist was born, when the Hethen Emperors were taken away, which fell out about the yere of our Lord 300. Infirme altogether it is which you allege of the like miracles doon before Antichrist, as Eusebius relateth, lib. 7. Hist. cap. 14. of the brazen Statue which the woman that had the bloody issue erected to our Savior; and Theodoret lib. 8. ad Graecos. For both before Antichrist, and after his coming, lying signs should be doon. For now, saith Paul, the Mystery of iniquity worketh, 2 Thess. 2.7. And the Mystery wrought as well by Miracles, as by superstition and false doctrine, as appeareth by the Heretik Mark, who made the wine in the Cup to appear blood, of whom Irenaeus speaketh, lib. 1. cap. 9. So the Montanists also had their miracles, as Tertullian testifieth, lib. de Anim. cap. Nihil animae. And the difference between the great Antichrist and these little ones, is in more and less. For these forerunners did Miracles, by a shorter and straiter kind of power: But the great Antichrist should come with the efficacy of Satan, with all power, namely to deceive in larger borders Wherupon he should exceed in greatness, multitude, and impudency of guiles, and all kind of hurting. Miserable therefore is your defense of the Pope by Miracles, which if in anything ells, do plainly show him to be the great Antichrist. Neither was it, as I think, without the singular providence of God, that you which make miracles to be one chief mark of the Church, should at length know by experience, that they will turn to your destruction, who hoped by them to have greatest safeguard.
Chapt. 16. Of Antichrists Kingdom and wars.
TOVCHING the Kingdom and wars of Antichrist, we have taught the certainty from the Apocalypse chap. 11.7. and chap. 13. entire; from whence the Reader may fetch the things that are to be holden of them both; and not from these dirty ditches of the Jesuits. But you about these matters do propound four things from the Scriptures as you say. First that Antichr • st coming from very low degree, shall by fraud and guiles obtain the Kingdom of the Jews. Secondly that he shall fight with three Kings, to weet, of Egypt, Libya, and Ethiopia; and conquering them shall possess their Kingdoms. Thirdly that he shall subdue under him other seven Kings, and in that manner he shall become Monarch of the whole world. Fourthly that with an army innumerable he shall pursue the Christians through the whole world: and that this is the war of Gog and Magog. Of all which things, seeing none do agree to the Pope of Rome, it followeth manifestly, that he can no way be called Antichrist. I answer, neither doth any of these agree unto Antichrist properly so called: wherefor though the Pope of Rome be discharged of all these, yet never the less he will be the Antichrist.
As touching the first, Antichrists base original is only touched: for that which is joined with it, of getting the Kingdom of the Jews, in the confirmation nothing is said of it: and reason good, seeing it is most vain, as hath been already before declared. His base original therefore is proved out of Dan. 11.21. Ther shall stand up in his place, a despised person, and the honor of the Kingdom shall be given to him, and he shall come privilie, and shall get the Kingdom by fraud. You confess, being moved by Jerome's authority, that these things are to be understood in some sort of Antiochus Epiphanes, yet by the same Jerome's judgment, are to be far more perfectly fulfilled in Antichrist, as the things which are spoken in Psalm 71. of Solomon, are meant verily of Solomon, but more perfectly fulfilled in Christ. I answer, this is altogether unlike; Solomon was appointed of God a type of Christ; but so was not Antiochus of Antichrist, unless you will proroge Antichrists reign, and for three years and a half, grant him six and a half; as many as Antiochus tyrannized over the Saints. Moreover Antiochus was constrained to be quiet, by commandment of the Roman Legat: shall any in like sort command Antichrist, which shall be chief Monarch? Again Antiochus was an Ethnik and altogether an alliant frō the Church: shall Antichrist also be such an one? Learn therefore at last not to take anything of anybody indiferētly; but use the balance, to try what is spoken, if you have any care of the truth. Certainly if you would cast a right account, you will rather acknowledge the original of the true Antichrist to be famous. Doo you not see that he weareth crowns on his horns, so soon as he is born? Apoc. 13.1. Was he not to arise at Rome the Emperial city: where what can be base, that is placed in any dignity? The Bishop of Rome, as ye are willing to mention, was of great authority, because of the dignity of the city, with all Christian Churches, before the Emperors gave place unto him. And I hope that I have shown you such signs of Antichrist, as you will now doubt no more, but this Bishop is even he; if so be you will freely confess the thing as it is. Therefore the testimonies which you bring of the amplitude and gloriousnes of the Bishop of Rome, do more vehemently prove him to be Antichrist, than that which you bring out of Daniel, prove that he is not.
Secondly for his fight with the three Kings, of Egypt, Libya and Ethiopia, you relate that of Daniel, chap. 7.8. J considered the horns, and loe another little horn came up among them, and three of the first horns were plucked away before him: and after explaining it he saith, and the ten horns shall be ten Kings &c. which three are explained, you say, who they are, chap. 11.47. namely the Kings of Egypt, Libya, and Ethiopia. I answer, that little horn, is not Antichrist properly so called, as I have shown in the second chapter of this Refutation, and often other where, but the Mohammedan Turk. Wherupon in that your Pope of Rome hath killed no Kings of Egypt, Libya and Ethiopia, it may in deed be proved, that he is not the Mahumetā Turk: but it doth no more appear from hence that he is not Antichrist, than that David of old was not King of Israel, because he never subdued these same 3. Kings. The killing of these Kings by the Pope, perteyns nothing to this cause. He is fowl enough with the blood of Europe and at home, though he never come into the Libyan and Ethiopian deserts. Moreover it may also be, that these three Kings, are not those 3. horns plucked away: for they are the horns of the fourth Beast, as is plainly said; three of those first horns were rooled out from his face. But these three Kings, neither a • e, nor ever were horns of the Roman Empire. Ethiopia was never subject to the Romans, who enlarged not their borders southward further than Egypt. Again, three horns are plucked away from b • fore him: but these three wer not all to be overcome: but the Libyans and Ethiopians should be only at his footsteps, as people's aiding him rather than subdued; who should afford him souldjers for his expeditions, and not thems • lve • suffer hostile invasiō. Surely if Antichrist should wage no other war than this, his martial power were not much to be feared.
The third point of subduing seven Kings, is of like strength. Bu • so, say you, Lactantius and Jreneus do interpret it. But whither should we hearkē to them or to Daniel rather? Certainly the Prophet plainly confirming that three horns are plucked away, exempteth all the rest from his power: otherwise he should have said that all ten shall perish: or how should he be a little horn which should get the command over all? But whither seven or three be subjected to that little horn, this is nothing to Antichrist: unto whom all his ten horns, as we have shown, do service from the beginning, not compelled by war, but willingly and of their own accord. The Fathers in deed perceived not what those three horns should be; but the event hath taught us, that the Turk hath robbed the third part of the Romā Empire, which hath yet notwithstanding sevē horns left, of which he shall not be Lord, but so far forth as he may bring upon them some short and suddeyn overthrow. Therefore this horn belongeth nothing at all unto this great Antichrist. But where you say he shall be a Monarch, & shall succeed the Romans in Monarchy, as the Romans did the Greeks, the Greeks the Persians, the Persians the Assyrians: this hath more ground, seeing Antichrist shall lift up himself above all which Is called God, 2 Thess. 2.4. & the whole earth wondering should follow the Beast, neither acknowledgeth he any his like, or able to fight with him, Apoc. 13.3.4 As also▪ seeing he should have for a throne, the great city, which reigneth over the Kings of the earth, Apoc. 17.18. These and the like do truly prove him a Monarch But this, say you, doth no way agree to the Bishop of Rome; for he was never King of the whole world. But were the Romans. I pray you, ever Kings of the whole world? I think you will not deny it; as these words usually are wont to be understood; or if you like to stand curiously herupon, Daniel teacheth, that the fourth Kingdom, to weet the Roman, shall consume the whole earth, shall crush it, and break it in pieces, chap. 7.23. Remember therefore what a little before you alleged out of Prosper: Rome by Principality of the Priesthood was made more ample with the tower of religion, than with the throne of power. And what Leo saith, Serm. 1. de Natal. Apostol. Rome that art made the head of the world by the holy Seat of S. Peter, thou rulest more largely by divine religion, than by earthly domination. And what else meaneth the triple crown, but the principality over all the three parts of the world? The Popes crown hath more tops, than the Emperors Egle hath heads. It may be, that shortly it will be quadruple, by the accession of the Indians, that nothing may escape the Popes almightines, though something for a time hath been hidd from his all skilfulnes. Wherefore the straits of his dominion, neither stand you in any stead to acquit the Pope of this wickedness, neither is this remembrance grateful unto him, who doth so contemn honors and Empire, as he had liefer with large limits of ruling to be counted Antichrist, than to be defended by an argument of his Kingdom lost or diminished.
The fourth branch is the battle of Gog and Magog, Apoc. 20. And when the 1000 years are ended &c. Jn this battle, you say, he shall with an army innumerable, persecute Christians through the whole world. I answer, we have observed already from these words, the wonderful expedition of Antichrist into the whole world properly so called; before in the 7. chapter of his persecution. And there we allowed for this expedition three years and a half: but here now it seemeth that this whole space shall not be spent in the journey; but then it shall be taken in hand, after the three Kings and the seven Kings be subdued. There also we marveled if he should go such a journey himself alone, not hindered with any troop of waiting men: but here further comes the impediment of an army, and the same nevertheless an universal persecution. Surely whatsoever you said before against Hippolitus, you seem plainly to think that Antichrist is no man, but the Devil him self. But to let these monsters pass, let us come to the battle: which I marvel you saw not that it should be by the Dragon, not by the Beast. Between which two, there is in deed a great society of wickedness; but no less difference of persons and of things, than is between an open foe, and a secret enemy. Add hereunto that the Beast and false Prophet are both destroyed, before this war is taken in hand, or at least before it is finished: if that move you not, that both of them are mentioned to be slain in the end of the former chapter; yet consider that the Devil, that is the Dragō was cast into the lake of fire, where the other have their place, before that the Devil comes thither; Apoc. 20.10. Although therefore Antichrist be a Martial fellow and a great warrior; yet shall he wage no wars after he is dead. But it is one of his miracles to rise again. Be it so, when he counterfeyts a death, as you feign of him: but when he is slain by that hand of God, and deeply drowned in the lake of fire, he shall not find it so easi to rise again, and when he lay under a coverlet. Separate you therefore those things which touch not Antichrist; and deal not so, as if you would prove one not to be a man, either because he hath not four feet, or because he wanteth wings; & you shall see the rest, so to agree together among themselves in all points, as nothing more. Surely the things which you hav disputed of this Kingdom and war, are far from every part either of the Kingdom or of the war of Antichrist: but such stuff as this, are all the things that your men are either wont or able to bring, for to defend the Pope, and to free him from this most grievous crime. Therefore you toil in vain: the thing is manifest, it cannot be hidd by any subtleties. Why go ye about to cast a myst before the Sun? Why frame ye arguments against the Spirit of God? Purge rather with flames, those writings of yours, wherewith yow have labored his defense: and flee out of his denn, as speedily as you can.
Chap. 18.
AFTER these things I saw an Angel come down from Heaven having great Power: so as the earth was bright with his glory.
2 And he cried out mightily with a loud voice, saying, It is fallen, it is fallen, Babylon that great, and is become the habitation of Devils, and the hold of all fowl Spirit, and a cage of every unclean and hateful bird.
3 For all nations have drunken of the wine of the wrath of her fornication, & the Kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich of the abundance of her pleasures.
4 And J heard another voice from heaven, saying, go out of her my people, least ye be partakers of her sins, and receive of her plagues.
5 For her heaped sins are come up to heaven, and God hath remembered her iniquities.
6 Reward her, even as she hath rewarded you, and give her double according to her works; and in the cup that she hath filled you, fill her double.
7 Jn as much as she lifted up her self, and lived in pleasure, so much give ye to her torment and sorrow: for she saith in her heart, J sit being a Queen, and am no widow, and shall see no mourning.
8 Therefore shall her plagues come at one day, death, and sorrow, and famine, & she shall be burnt with fire, for that God which condamneth her is a strong Lord.
9 And the Kings of the earth shall bewail her, and lament for her, which have committed fornication and lived in pleasure with her, when they shall see the smoke of her burning.
10 And shall stand a far off for fear of her torment, s • ying, alas, alas, th • t great city Babylon, that mighty city: for in one hour is thy judgment come.
11 And the Merchants of the earth shall weep, and wail over her: for no m • n byeth their ware anymore.
12 The ware of gold, and silver, and precious stones, and pearls, and of fine linen, and of purple, and of silk, and of scarlet, and of all manner of thynewood, and of all vessels of yvorie, and of all vessels of most precious wood, and of brass, and of iron, and of marble.
13 And of cinnamon, and odors, and ointment, and frankincense, and wine, & oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and servants, and souls of men.
14 And the fruits that thy sowl lusted after, are departed from thee, and all things that were fat, and excellent, are departed from thee, neither shalt thou find them anymore.
15 The Merchants of these things, I say, which were made rich by her, shall stand a far off from her, for fear of her torment, weeping and wailing.
16 And saying, alas, alas, that great city, that was clothed in fine linen, & purple, and scarlet, and gilded with gold, and precious stones, and pearls; for in one hour so great richesse are come to desolation.
17 And every shipmaster, and all the troupe that converseth in ships, and mariners, and whosoever traffike on the sea, shall stand a far off.
18 And they shall cry seeing the smoke of her burning, and shall say, what city was like unto this great city?
19 And casting dust on their heads, they shall cry, weeping and wailing and saying, alas, alas, for that great city, wherein were made rich all that had shipps on the sea by her costliness, in one haure is made desolate.
20 O Heaven rejoice of her, aend ye Holy Apostles and Prophets: for God hath punished her, to be revenged of her for your sakes.
21 Then a certain mighty Angel took up a stone like a great millstone, & cast it into the Sea, saying, with such violence shall Babylon that great City be cast, and shall be found no more.
22 And the voice of harpers, and musicians, and of pippers, and trumpeters shall be heard no more in thee, and no craftesman of whatsoever craft he be, shall be found anymore in thee, and the sound of a millstone shall be heard no more in thee.
23 And the light of a candle shall shine no more in thee, and the voice of the bridgrome, and the bride shall be heard no more in thee: for thy merchants were the great men of the earth: and with thine enchantments were deceived all nations.
24 And in her was found the blood of the Prophets, and of the Saints, and of all that were slain upon the earth.
The Analysis.
HITHERTO what and of what sort is the throne of the Beast, as it were the first sprinkling of the fifth vial; now followeth a more copious pouring out joined with the very ruin of the throne. Which we distinguish into those things, which go before the destruction, and the things which follow it; those that go before are performed by the ministry of three Angels, two of which declare the ruin by bare word. The first a glorious Angel ver 1, more succinctly ver. 2, 3. The second nameless more fully, both in exhorting the godly to fly out of Babylon, ver. 4.5. and also in stirring up the ministers of this destruction to use deserved severity, ver. 6.7. afterwards in describing partly the mourning of wicked Kings ver. 9.10. of merchants, ver. 11.12.13.14.15.16. of Watermen and mariners, ver. 17.18.19, partly the joy of the godly, ver. 20. Such is the ministry of the two Angels: The third beside his word useth also a sign: which both is propounded ver, 21. and also expounded, summarily in the same verse: severally, in ver. 22.23.24. Hitherto the things that go before the ruin: that which followeth is a thanksgiving which the Saints perform, chap. 19.1. 2. 3 4.
Scholions.
1 And after these things J saw an Angel come down: In destroying the City of Rome God will manifest to the world his admirable long suffering, who beside all his former warnings, so many, and so divers, cometh not to the last destruction, before three Angels be used, by whose voice men should be warned to avoid the plague coming violently upon it. The first of these is an Angel descending from heaven, that is▪ some excellent and singular mā, who shall come suddenly, and not looked for, even as things which fall down from heaven. The things which are borne with us give some show of themselves before they wex ripe; but things that come from heaven, may be present in a moment without any perceiving taken before they come. So in the tenth chapter and Angel came down from heaven, of a sudden, when many courageous deffendours of the truth were risen up, of whom before there was no suspicion. Which thing other places confirm, which may be taken from the former interpretation. This Angel seemeth, that by a sudden converting to the truth, he shall manifest to all men, that he cometh from heaven. Such was that coming down in the tenth chapter, where men brought up in superstition, became suddenly nourrissons of true godliness. This Angel hath great power. But to what end? For no excellent great act of his is mentioned: it may be he is that man to whom is committed wholly the throwing down of this throne: who shall not so much bring a new Propphecy concerning the ruin of Babylon, as show himself prepared to perform the very thing, which the divine oracles prophesied often should come. Thirdly, the earth is lightened with his glory, because evē they which are strangers from the true Church shall honor, and admire the glory of his godliness and excellent majesty. He shall be well reported off, even of them that are without, as speaketh the Apostle. The like use of words in the things past, doth give us this knowledge of this Angel, though yet to come. Which is the only way to pearse into these things otherways hidden from us. But it is to be observed, that this Angel, as far as it seemeth, shall not come forth by and by after that manifestation of the throne, which we have spoken of in the former chapter; but at length after some certain and meet time set between. And therefore this vision is divided from the former by that usual style in writing of a distāce of time somewhat farther of, and after these things I saw.
2 And he cried out mightily, 〈 in non-Latin alphabet 〉 , in strength, that is, strongly, valiantly, and vehemently. The Complutent edition and the Kings Bible have 〈 in non-Latin alphabet 〉 , with a strong voice: so also Aretas: but the sense is all one. This mighty crying out signifieth the efficacy and immutability of the things to be done, as Aretas noteth. Although peradventure no such denunciation to be made in words is not to be expected; but even the very attemting of the thing shall stir up in the minds of men that opinion, as if they did hear this voice sounding in the ears of men. But seeing this crying out is of one Angel, to whom the business is committed as is like, of destroying, and burning Rome, it may confirm somewhat that which we have said in the former chapter; that someone of the ten horns, to whom the rest of the multitude is figuratively adjoined; not that whole number, shall bring upon it this last desolation. He crieth out with a voice doubled, It is fallen, it is fallen Babylon, after the manner of the former Prophets, but yet with this difference, because they denounced a destruction to come long after, this declareth that it is already present, now at last to be performed, by this his expedition. Babylon that great, the seven hilled city, the chief Empresse Rome, as once Babylon the head city of the Assyrians. There is a double Babylon in this book, as we have heard chap. 16., Rome and Conctantinople. But here he speaketh of the first, which belongeth to the fifth vial, in which this chapter is employed. The second belongeth to the last vial, to be destroyed in the twentieth chapter
And is become the habitation of Devils: The cause of the destruction is not here mentioned, which followeth after in ver. 3. but the desolation is declared by a dreadful wilderness, which this kind of inhabitants rejoicing in solitary places and following them, do express passingly. Or rather wherein they themselves do not so much take pleasure, but into which they are sent, and thrust even against their wills. From whence that which first is called the habitation of Devils, is straightway called the hold of every fowl Spirit, that is, a prison or iayle into which they are thrust at the pleasure of the Highest judge. As if by the most just judgment of God the foul Spirits be tormented in the same places, after they have ben deprived of all company of mortal men, which they have abused, by enticing men to abomination and naughtiness. Which is like a hell to them, to be so kept from men's society: whom to draw with them into the same torment, they hold it some confort in their damnation. But they are not so shut apart from men into these secret places, but that often times they go on with rage in very great meetings of folk, as often̄ as it shall so please God, but because such wildernesses are appointed to them for ordinary prisons. Wherunto that saying of Christ seemeth to pertain: When the unclean Spirit is gone out of a man, he walketh throughout dry places, seeking rest, and findeth none Mat. 12.43. Moreover the evils which were brought into the Church by Hermits and Monks show abundantly how much the delusions of Satan do prevail in thos • foul and desert places, as the most learned Theod. Beza hath observed. But from this place we learn • how that of Isaiah is to be understood in chap 13.20.21.22. and again in chap. 34.13.14.15. unto which the Spiri • alludeth manifestly, howsoever he interpreteth them not word for word purposely. That is to say, not only of some Beasts and unl • ckie birds, but also of evil Angels, to whom these names are proper, Devils and fowl Spirits, as the Greeks have translated, partly retaining the Hebrew words 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 ; partly translating plainly Schhirim 〈 in non-Latin alphabet 〉 Devils, in which sense that word is used in Levite. 17.7. And they shall no more offer their offerings to Devils, lishhirim properly signifieth the word goats; but it is translated unto Devils, who appeared for the most part to their worshippers rough and hairy: commonly they are called Satyrs, 〈 in non-Latin alphabet 〉 , as Aquila translateth in Isaiah.
And a cage of every unclean bird: It is not called a custody, because it should be like a cage, from whence the unclean birds could not flee out, but because they should be seen continually abiding in those ruins, and to have their most usual place of dwelling there Such are those flesh-devouring, ravenous, and unluckie birds, the Egle, Kite, Hauke, the Vultur, Raven, the Night-wandering scritchowles, Howlets, &c. Of which sort many are reckoned up in Levite. 11.13. &c. And such birds were once counted unclean by the Law. Such difference hath no place at this day: yet not without cause they are so called to this present time, because they excellently set before our eyes the disposition of unclean men, who live by stelth, and know no other way to maintain themselves, except by violence and injury. In this respect also those greedy birds are hated of all the rest, as they show by gathering a company, as often as they have gotten one of these ravenous birds alone, and any occasion shall give an opportunity to oppress them; likewise also this kind of men is odious to all mortal men.
3 Because of the wine of the wrath. A threefold cause of the destruction is rehearsed, because she was the author of Idolatry to all men; because she drew the Kings into the partaking of her wickedness; and increased with honors & riches above measure her citizens by her riot. These naughty acts are ancient, and often cast in her teeth by other Angels some ages before. Therefore he declareth that the shameless forehead of this whore is still condemned of the same crime, which can be moved with no warnings to put away her former lewdness. As touching the words, the wine of the wrath of her fornication, is a fornication whereby God is provoked to wrath, yet so making wretched men drunken for a time with a certain pleasantness, that it taketh away all perceiving of the impiety thereof, as in chap. 14.8.
All nations have drunk; Montanus hath it ransitively, thus; hath made the nations to drink: and so her wickedness is more lively set forth, & more becoming her, which beareth a cup of Gold in her hand, whereby she may provoke even those that are not thirsty to drink, as before chap. 14.8. It is an horrible sin to put a stumbling block before the blind: but what is it to thrust and throw him headlong into the pit? But the kind of speaking seemeth to be changed of purpose, least any man should allege for his excuse, that he hath not deceived others. Therefore this common reading is to be preferred which our copies have; which also the verbs neuters which follow eporneusan eploutesan, seem to require.
And the merchants of the earth of the abundance of her pleasures: 〈 in non-Latin alphabet 〉 from the force of her riot, that is, from the plenty and immoderate desire to enjoy all pleasures. For Rome is another Zerxes who by rewards offered, stirred up men to devise new pleasures. Therefore how should not the devisers and ministers of these things get to thenselves great riches? But of what sort are these merchants? not of that kind, as it seemeth who make a gain by carrying out, and bringing in of wares; for they are in the number of the reprobates, who shall mourn for Babylon: wgose destruction shall bring very great joy to all the saints, ver, 20. Neither shall these mens wares be bought anymore Rome being destroyed: yet notwithstanding gold, silver, and the other things which are mentioned, shall not cease to be in account in other places. Hereunto is added, that among them to whom this name agreeth properly, the chief dignity is theirs, who fetch wares by sea from far countries: but these exercise merchandise not so much by sea, as by land; from whence they are called the merchants of the earth. Furthermore these are the Peres and great men of the earth ver. 13. in a higher place and honor, then they which sell merchandise. Last of all we shall see that the souls also of men are among the wares of these men, ver. 13. which by no means will not suffer us to stick to the proper nature of the words. Therefore certain common merchants are not here to be minded, (although these also shall suffer great loss,) but the stately Lord's Cardinals, Archbishops, Popish Bishops, who exercise a merchandise of souls, and flourish by this merchandise with the glory of Noble men. For we shall see after, that Rome is compared to Tyrus, because she is no less noble a marte town of spiritual things, then once Tyrus of all those things which belong to the deligts of this life, as we may see in Pope Alexander, of whom was this sung common:
But Baptista Mantuan writeth more fully, not of Alexandre alone, but of the whole company, and daily custom of the Romish court:
Who can desire a better furnished market? Neither mayest thou think this to be the overmuch liberty of railing Poets, but a just complaint of more holy reformers. Bernard saith, that the sacred degrees are given unto an occasion of dishonest lu • re, and that gain is counted godliness, in his first sermon of the conversion of Paul. Budaeus in his Pandects saith, the Popes decree • s are not profitable for the government of manners, but I had almost said, do seem to give authority to occupy a bank for love. Ludovicus Vives on August. of the City of God, book 18. chap. 22. saith, though all things almost are sold and bought at Rome, yet thou mayest do nothing without a law and rule, and also of a most inviolable authority. But it were an infinite thing to sail in this sea, no shore of which thou canst see, howsoever thou shouldest obtain a prosperous wind for some few days. Such therefore are both the merchants, & wares. Although I will not deny the huge excess also of things, which pertain to the body, by conveying whereof thither, many have waxed very rich. But here chiefly the marchādise of souls seemeth to be understood; than which no science hath been more gainful now for many ages. Augustine the Monk perhaps at home of no estimation, yet because he had brought the Britain's into bondage under Rome, was made Archbishop of Canterbury. Venefride the English man, called Boniface, his name being changed, by this way became Bishop of Mainz, and together also Governor of the Church of Coloine. Who can reckon up all who have made a way for themselves to very great dignities by this same mean? Alan an English man a traitor, betraying the faith, his country, & Prince to the Pope, deserved by this trade of merchandise to be among the Peers of the earth, having gained the dignity of a Cardinals hat. Yea that this trafique might not be cold, whom gain and profits moved not, those the crafty whore inflamed, with honors and glory. The King of Spain was made the C • tholike King: of France the mo • t Christian King: The Swissers the Defenders of the Church, and furthermore endued with two great banners, both the Cap & Sword. Some reward is wanting to no man, to the end that they may exercise the more diligently that profitable merchandise. Threefold therefore is the cause of the destruction of Rome; because • he is the mother of Idolatry, the corruptresse of Kings and nations, and that may be s • ffered no longer for her arrogancy and pride, and buying & selling of souls. By which things this right excellent Captain being moved, shall undertake this expedition against her.
4 And I heard another voice: Such is the first Angel, and the Prince as it seemeth of this war: the second as an under Captain doth his office in counseling and exhorting. But here is no mention made of the Angel, but only of a voice from heaven, as though this exhortation were without an author, his name being concealed from whom it cometh. For which cause we have said in the Analysis that this Angel is nameless. It is in deed an odious argument which he handleth, whereupon peradventure he will conceal his name, which being known would bring no profit, but might procure some danger, the adversaries being of so spiteful minds. His speech is continued even unto the one and twentieth verse; so copious shall be the admonition of some faithful man, which together with the preparation to this war̄, shall be spread abroad, godly and truly warning men of the present punishment of Rome. Notwithstanding that which we have spoken of his name concealed is not of such necessity, as that it must needs be so, seeing the like voice from heaven did show his author, as the event declared, chap. 14.13. But it is likely to be true that the name is to be concealed.
Go out of her my people: The exhortation consisteth of two parts, the first part pertaineth to them which live in Babylon, warning them that acknowledging at the length the filthiness of that city, they forsake the same, and depart to another place; that they would no longer for her sake expose themselves to certain destruction. Wherefore some elect lie hidd yet in the dregs of the Romish impiety, whom God remembereth in the common destruction of the wicked. He will not suffer Lot to perish together with the Sodomites: and he used the like exhortation long since to his people, when the mother of this Babylon was to be razed, Ier. 51.45. And this commandment shall not be made in vain to his people, to whom alone it is proper to obey his voice. Therefore even as the mises perceiving before hand that the house will fall, do run away out of their holes, so they being wakened out of sleep by the Angels voice, shall convey them selves by and by out of this detestable city.
Least ye be partakers of her sins: For of what sinners the fellowship is not forsaken, their guiltiness is conveyed to men. Therefore he saith not, that ye be not partakers of her punishments, but which is far more grievous, of her sins. This fear will provoke and enforce them to run away, who are convinced in their consciences of the Romish wickedness,
5 For her sins are heaped up: 〈 in non-Latin alphabet 〉 , one following another as chained together, at length they hav reached evē unto heaven. But if through the whole Papistical Kingdom, Rome be the holy city, Peters chair, which cannot err, this chained row hath suffered a great interruption: which as it much exceedeth the ages of the Heathen Emperors, so much the more easily it doth blot out the impiety of that three years space of Antichrist, which they dream is yet to come, although it were granted, that he should reign at Rome. How can the sins in the last times come up even to heaven, from whose full heap so much is taken away by so long continuing holiness of the Popes? But this Revelatiō hath made the thing manifest, declaring that the Pope received a lamp from the Heathen Emperors, and to have heaped up new sins upon the former heap in a continual row; even as the perpetual order and succession of Popes showeth; for which only thing the catalogue of the Popes serveth greatly. We hav seen this heap wonderfully increased in these our times: neither shall they which follow, less manfully add to the heap, until they have both brought their sins unto heaven, and also their wicked city to dust. The Interpreter Aretas translateth have cleaved to; Montanus, are glued together, one laid on another, and as it were soldered with glue. Therefore the filthiness of Rome shall be made yet more manifest to the elect, to the end that they may think the more in earnest of flying from her.
6 Reward her even as she hath rewarded you; The other part of the exhortatiō hath respect to the armies of soldiers gathered together against Rome. This whetteth their anger and stirreth it up to a just revenging. Thou sayest it is a cruel sentence; he should rather convert his speech to the repressing of fury, much less excite to the rendering of double. But cursed is everyone, that doth the work of the Lord negligently. Neither is it to be feared that the punishment is more grievous then her deserts, to which no sharpness of punishment can be equal. But these things declare the event, to weet, that men shall use very great severity in executing this last desolatiō. And it is to be observed that the citizens now of the Roman jurisdiction shall be the Ministers of this universal slaughter. For whom the Angel evē now commanded to come out of Babylon, them he now exhorteth to revēgement. It is like that these being mindful of so long continuing tyranny, wherewith they have lain oppressed so many ages, and having also the late injuries fixed in their minds, the sting whereof doth yet greeve them vehemently, will more freely give license to their anger, and will satisfy themselves scarce with any punishment. And this is that to give her the double, & to fill her the double, in the cup that she hath filled: signifying that a huge calamity shall be brought upon her with very great cruelty. We have seen before that there is a double cup in this book, one of error, whereby the whore made men drunken with the sweetness of her abomination; the other of punishment, whereby it is taught that the wicked shall be punished after the like manner that they have sinned.
7 In as much as she hath glorified her self: 〈 in non-Latin alphabet 〉 , that which 〈 in non-Latin alphabet 〉 weigh out to her in equal balances, so much torment as there was excess in carnal pleasure before. O Rome therefore by so much the more miserable, by how much thou hast been the most happy of all. Who shall recite thy calamity, to whose riot, the deliciousnes of the Sybarites, is not to be compared.
J sit a Queen: The greatness of the punishment is declared two ways; both by the like cruelty which she hath shown against others in the former verse; and also from her loftiness in this verse, whereunto her abasement must be answerable in the verse following. But whereas she vaunteth that she is a Queen, she showeth her self to be the natural daughter of her mother Babylon. Neither are these proud words dark, when she challengeth to her self a Primacy over all Churches, braggeth that she is the head of Christianity; the beginning of eternal life, and many other things of like blasphemous arrogancy. Which Primacy she assureth her self shall be forever, persuading her own heart that she shall never be deprived of this dignity, neither shall have experience of any calamity. For what other thing is it that her most beloved sons do avouch that Peters chair cannot be separated from Rome, nor the seat of the Apostles translated from thence, as Bellarmine affirmeth in his 4. book of the Bishop of Rome chap. 4. Which although he will not have to be counted among the articles of the faith, yet it seemeth to him by some arguments of so great strength, that at the last he can hadly pe persuaded, but that it is an article of the Papists faith. Francis de Ribera now gesseth that some evil shall happen to Rome, but after that manner, that he showeth rather his care, then giveth over even the least that may be of his bragging.
8 Therefore in one day: For this thy proud boasting, this threefold kind of calamity shall make an assault upon thee at once. At length thou shalt find how thou hast ben deceived, and how in vain thy Knaves have sung to thee, upon this rock I will build my Church &c. The calamities which are rehearsed, belong partly to men, whom death, sorrow, and famine shall devour: partly to the city, which shall be burnt with fire. Which declare that the city shall not be takē at the first assault, but by a siege: while the which continueth, the past (for so death was called before in chah. 6.8.) sorrow and famine shall assail within: and that at length the city shall come into the power of the enemies, who shall make it even to the ground, & bring her to ashes: then shall be fulfilled that which Sibyl Prophecied: Rome shall be a street, or empty place; and Delos shall be obscure, or not found.
For strong is the Lord: He maketh mention of the power of the Lord, because it will be almost incredible that Rome borne up with so great riches, both her own, and Kings and others her allies can be bro • ght into this miserable condition. But he is mighty, who shall exercise judgment, whose will cannot be resisted by any might. That which here is read shall judge, some copies have in the present tense judgeth.
9 Then shall bewail: Such was the exhortation; the first mourning of the wicked, shall be of Kings, but of the earth only, neither properly so called, but only Romans. Which Kings are the slaves of the Church playing the harlot These shall begin their lamentable songs, mourning after a wonderful manner, when they think of how sweet company of the whore they are deprived by this unlooked for destruction. Wherefore other Kings shall remain besides those ten, chap. 17.16 which shall destroy the whore with fire. Neither is it to be thought, that these ten Kings after their hatred satisfied, shall give up themselves to lamenting, being moved by repentance, as Ribera trifleth. For it shall be matter of very great joy to all the elect; of which sort are these Ministers of vengeance, exhorting all the people of God to depart from the fellowship both of her wickedness and punishments ver. 20. and chap. 19.1. &c. Moreover after the time is finished of giving their Kingdom to the Beast, the ten horns with a constant mind shall detest the whore, so far off is it that they shall be grieved for her miserable condition, chap. 17.16.17. Therefore that device falleth down concerning the ten Kings, in whose power shall be the dominion of the whole earth, who, if with joined forces (as the Jesuit will have it) they shall bring the last destruction upon Rome, they should leave no King to bewail her great misery. We have shown by truer arguments, that those x horns pertain to the only degree of Emperors, someone of which at length shall execute this destruction, who yet keepeth the name of the whole number; as it is done for the most part, when speech is had of the menbers or parts of some whole thing. While he shall spoil Rome, some other Kings, of Spain, Polonia, and the like confederate with the whore, shall make this miserable wailing.
10 Standing a far off for fear: But what need shall there be then of lamentings? Why shall they not rather make hast to help her? They shall not dare to do it for fear: they shall be greatly afraid of their own safety. Therefore they shall behold a far off her misery, taking heed that they thē selves burn not with the same fire, if they shall come near. You therefore holy Princes, take the matter in hand, it shall not be a thing of so great trouble, as peradventure you think. Doo you think that Spain, France, or other, I know not what huge armies, will come to aide her? These are altogether Goblins, and vain Scarcrowes. Her friends shall stand a far off with waitings testifying their love, but taking no pains to deliver her from peril. And who would expect that fornicators will undergo any danger for a stale Whore? Therefore it is only needful that you take upon you the matters valiantly, the other things shall have prosperous success. Euphrates shall open away into Babylon for Cyrus, if he cannot break through the walls.
Alas, alas, that great city: A lamentable song of the Kings: the often defect of which, doth very fitly express the truth of the affection. The sentence shall be perfect in this wise, Woe woe to us, because that great city Babylon, that mighty city is overthrown, and because in one hour thy judgment is come. They bewail the ruin, and the sudden coming of it.
11 And also the merchants of the earth: The merchants do accord in the lamentations of the Kings, but of the earth, of which sort are the Kings: we have shown at the 3. verse, that they were merchants rather of spiritual things, then of those which respect the body. For which thing there is an argument from hence. Because, saith he, no man buyeth their wares anymore. Therefore gold or silver is not here spoken of, or sylke, or fine linen, or spices, or any such thing in the proper signification; the estimatiō whereof dependeth not on Rome only. Unless peradventure then they shall be of far less price, whē so greedy a buyer is taken away. But the words are express, neither is any such thing spoken of Tyre, from whence this whole allegory is taken, out of Ezech. 27. Where the place no less required an amplification of the matter. Wherefore these wares are labor, study, industry, to adorn and enrich the city of Rome, which things shall be most cheap, and of no price, after she is fallen. For who then will give a rotten nut for them.
12 The wars of Gold and silver: Even now we said that this whole allegory was taken out of Ezech. 27. where it is spoken of the destruction of Tyrus. Neither without cause, as we have shown in ver. 3. when as at Rome there is no less famous a sale of souls, then was at Tyrus of things necessary for our use. Ezekiel doth so reckon every nation, that together also he rehearseth the proper commodities of every country, in which both they abounded, and carried to Tyrus. According to which manner, sundry kinds of wares seem here to be reckoned up, to note out sundry nations, to which either they belong, or at least by whose travel they are brought to Rome. Therefore although the names of the countries ar not expressed in plain words, as in Ezekiel; yet notwithstanding they may easily be understood according to that rule, from the wares themselves. The wares therefore of Gold, and silver, and the other outlandish things, which are rehearsed in this verse, may signify Spain, which fetched those things from the furdest Indies, by whose travel they are to be sold in this part of the world. Cinnamon, Odours, Ointments, Frankincense & wine do note out Italy; not because all these things do grow in the same place, but because as Spain by the Ocean Sea; so this by the intern sea affordeth aboundāce of those things to Europe from Greece, Silicia, Egypt, Africa. Her self also being the most fertile in all delicious dainties, of all the countries of Europe. Fine flour and Wheat may signify the Islands of the interne sea Cicilia, & Sardinia, the garners and storehouses of Italy The Beasts, Germany, abounding with them; even as the Sheep, our England, being greatly frequented with this kind of cattle. Horses & Charets, the French men, who have great store of horses, and from whence the use of chariots have been conveyed to others. Bodies, the Swisers, who follow an externe, and mercenary warfare; and in which men, Rome chiefly delighteth to make them her guard. The souls of men, are the common wares of all countries, which Rome doth hunt after by her merchants everywhere, desiring the same to be instructed in her superstitions: which that so she may gain and purchasse for hir own proper goods, she spareth no cost. The makers of portsale of these wares, are they, that by their pains have brought these nations to be obedient to Rome. Even as we know special provinces to have been committed to some Cardinals & Jesuits: whose care though it be bestowed in common; yet it lieth upon everyone severally to declare his diligence in some certain nation. Which if he can either retain in their duty, or recall forsaking her, by knitting it again in friendship with Rome, he bringeth wares of that sort to be sold, whereby that nation is signified upon which he hath bestowed his labor. As touching every of the several wares by name, Gold, Silver, Pretious stones, Pearls, they wer before in the whores apparel, chap. 17.4, And it seemeth to be for that cause that Spain in these last times shall be a special ornament to the whore. And of fine linen, and Purple, two for one, the Purple of fine linen, which is a clothe made among the Indians of that kind of flax: so and of silk and of scarlet, are spoken asunder, for of scarlet silk. Of scarlet we have spoken elsewher. Silke is clothe of most small threads, which the worm do draw as it wer from a distaff out of their own store. It is not made of flowers as Dionysius singeth 〈 in non-Latin alphabet 〉 : of the Series, thus:
So Virg. in the second of his Georg.
Unless peradventure the Poets, because the worms do make silk in trees, therefore do say, that this is kembed from thence, not because it grows in them, as cotton and the like. See Iul. Caes. Scal. Exerc. 108. 9.
And all thynewood: Thyne signifieth both universally all odoriferous wood, also a special kind, as Eustathius noteth upon that of Dionysius of Arabia, which he calleth wonderful:
Wherein the first place thine is generally called any spice: in the second place a certain kind of odoriferous tree But it is used here not so much for perfuming, as for finenes of buildings, (for there is mention of odors in the beginning of the verse following,) whereunto it serveth chiefly, as Pliny showeth out of Theophrastus. Who, saith he, did give great honor to this tree, rehearsing the famous boordings of the ancient temples to be of it, and a certain everlastingness of the uncorrupted timber in houses against all faults: book 13 chap. 16. of his natural History.
13 And Cinnamon: Italy useth such as is brough to them: which she fetched not from Spain, but from those places where it groweth: so also she procureth for her self Odours, Ointment, & Frankincense by her own navigations. The chief sale of these things is with the people of Syria, Phoenicea, Arabia, Egypt. To these coasts Italy goeth with all speed possible, while the Spaniard is occupied especially in foreign navigations: she hath wine and oil enough of her own. She bringeth fine flour & wheat from Sicilia.
And Beasts: It were tolerable if Rome should note out Germany with this mark, only for the richesse of cattle: but the most proud whore scarce thinketh any otherwise of the most famous nation then of very Beasts. Ambrosius Catharinus showeth this plainly in his book against Luther, whom that most foolish Ass calleth a Beast, almost in every verse: and that not so much for hatred of his Heresy (as he calleth it,) as with a manifest reproach of the whole nation. Rome indeed speaketh mor modestly at this time, not daring to provoke the fierceness of men by so great a contumely: but secretly with her self she judgeth no otherwise then before time; and not only of this people alone, but of all other people of Europe: all which, her self only excepted, she accounteth almost mere brutes. But God hath chosen this foolishness, if thou wilt so hav it, of our nations, whereby he might throw to the ground thy vain wisdom, and at length by thy just punishment, might set forth thy pride to be derided of all men.
And sheep; a sign of our own England, whose fleece is of gold, excelling in softness & finenes above the wool of other countries. Rome hath now a long time vehemently grieved, that these wares are brought sparingly to her fairs; and therefore tried every way, that she may enjoy the former aboūdāce of them. For this purpose she maintaineth English youth, and hath made Alan our country man a Cardinal. She fitteth for herself these merchants, besides troupes of Jesuits, if peradventure she may be again Lord of our sheep. But we, thanks be to God, know for a surety, that Rome is a denn of wolves, and other most cruel Beasts. Let her chāt as sweetly and pleasantly as she can, we acknowledge her voice to be of strangers and robbers; neither will we be taken with the sweetness thereof. I hope that our people will no more go to visit, but with this Angel to the destroying of her.
And Horses and chariots: And of horses, and of chariots, and of bodies, to weet the wares. The two first pertain to the French men, renowned for horses armed on all parts, and for the invention of chariots: this last of bodies is the ware of the Swissers, of which very many villages persisting still in the Romish superstition, do defend the Beast with their bodies. He hath these for the ordinary and domestical yeomen of his garde; also he may take up greater armies of them serving for wages, as oft as necessity shall so require. I would God they would learn of their brethren, & confederates, not to yield their bodies to his pleasure, with which being not content he also worketh certain destruction to their souls; neither to take wages for keeping of him, whom if they would utterly destroy, they should bring very great profit to all Christians. But this merchandise shall have an end shortly. Were it not better to forsake the wicked Mistress willingly, then in short time to be forsaken of the same necessarily? The voluntary sorrow of repentance is wholesome; but that is deadly, which stubbornness bringeth forth.
A • d souls of men: These wares are not proper to one country, but common to all: which Rome doth not thing too dear bought for any gold whatsoever. The like thing offers it self in Ezekiel chap. 27.13. They of Javan, Tubal, and Meshech were thy merchants, they used the merchandise of men, and vess • ls of Brasse in thy merchandise: bnephesch adham, 〈 in non-Latin alphabet 〉 , the souls of men. Tremellius and Junius translate of men and vessels, declaring well the sense. He meaneth doubtless slaves set to sale, as in the same place they do expound. Therefore why should not the souls of men obtain the same force in this place? The Spirit seemeth to have changed the construction, of set purpose, to note the difference. For these are not rehearsed in the second case with those that went next before, and the wares of horses, and of chariots, and of bodies, and of the souls of men: but in these last words, he passeth to the fourth case, and the souls of men, as it is manifest in the Greek, and as we have translated. Wherein is signified, that there is a separated and divers consideration of souls & bodies in this place; and that there is a far other meaning then of that in Ezech. howsoever in words he alludeth to that.
14 And the fruits lusted after: 〈 in non-Latin alphabet 〉 : for the autumn of thy desire (for 〈 in non-Latin alphabet 〉 seemeth to be causal.) The Interpreter Aretas, and the time of thy desire. It is a manner of speaking of the Hebrews for, thy desired autumn, as 〈 in non-Latin alphabet 〉 , in the fire of flame, for, in flaming fire, 2 Thess. 1.8. as though he should say, thy desired harvest is lost. By which proverbial manner of speakidg, we signify, that power to gain is taken frō one. Or the same hebraisme may be understood, so as that which goeth before may be in the place of the concrete, and the autumnal desire of thy soul: as also in the 2 Thess. 1.9. And from the glory of his strength, for and from his glorious strength. In which sense the autumnal desire, noteth out that wanton greediness of rath-ripe fruits, which the richer sort, and the dainty ones have, getting the first fruits for them by a great price; the more plentiful store of which afterward they loath: as though he should say: Once thou didst lash out huge costs upō things of little value, but now thou art not so wantonly ready to buy: that thy former strange longing is gone: those things now would be acceptable, which of late thou despisedst; according to that of the Poet, the empty stomach doth seldom despise common things; which of the two ways we will take them, we see that these things do very well hange together with the former, whereby the mourning of the merchan • s is greatly amplified, that buyers shall be now wanting altogether; whereas lately, when Rome flourished, they had so quick & ready a market. Wherof the Spirit tendereth a double reason by this mourning: first, that now there was no lust to buy; secondly, that all ability was utterly lost.
And all things which were fat & excellent: That is, all plenty & abounce is departed from thee; which do more confirm the former interpretation. For seeing these things do signify a rich plenty, it is like, that that which went before, is to be referred rather to lust, that the same thing may not be spoken twice; although so it is wont to be some time, when the latter is added instead of a more full exposition. The Compl. & the K. Bible read, are perished from thee. So Aretas and the common translation: but the sense is nothing altered.
15 The merchants of these things; The cause being declared, now he cometh to the manner of mourning, with a brief repetitiō of the cause. The merchants, saith he, of these things, that is, they who bestow all their labor about the associating and retaining of these countries, & joining them to the service of Rome. Who were made rich of her, getting ample rewards of this their labor. We have seen before briefly with how great gain they travelled about this marchādise, which openeth a way to Bishopriks, Cardinalships, yea evē to the highest Prelateship. And who seeth not men of every country, being either of great wit or learning, of great force either by riches or favor, or famous for noblenes of birth & descent of blood, whose industry may be profitable for the beautifying of Rome, to be hired by what means soever, to bend all their cares & thoughts to this point? Wolseius & Polus flourished in our country in our Fathers days. The first descended of base parents, but ambitious, tumultuous, notably framed for the profit of Rome, and therefore promoted to so great honors, that he was not afraid to vaunt himself somewhat above the King. The other of a milder disposition, but of great authority for noblenes of parētage: for which cause he waxed rich by the Romish abundance, until he gave suspicion of a contrary mind, & bewrayed some desire to know the truth. Then he perceived that Petoum a certain begging fryar, to be set against him of the Pope; whom he should have seen adorned with his spoils & booties, if the thing had come to pass as the Pope wished. This labor is in so great account, as that he who only begged a reward, should be equal by & by to the highest States of the earth. But after that Rome shall be cast down, no man will hire this labor, evē for one farthing. This evil shall take these merchants, when they have lost all hope of their gain.
Shall stand a far off: To weet, Cardinals, Bishops, & others, which at that time sha • be conversant in other places than at Rome. They being set without danger, with a lamentable voice shall bewail her ruin a far off, but they shall hav neither ability nor courage of mind to repel the danger.
16 And saying, alas, alas: It is the same concealing, which was in the mourning of the Kings in ver. 10. whereby the truth and greatness of the sorrow is expressed. The argument is somewhat divers; for they agreeably to their persons did lament that so great a power was abolished. These complain that so huge wealth was spoiled, which marchāts chiefly regard. Notwithstanding seeing this fine linen, purple, scarlet, & the other decking signifieth the pride of Rome, upheld chie • lie by the riches of Spain, as at the 12 ver. the merchants lament & ar altogether dismayed, that all these richesses have profited her nothing; as thou they should say, how is she come to naught, that was fortified by so great aide of the Spaniards, against which if the whole Christian world had conspired, worthily might any mā think that they should do nothing worth the pains taking?
17 And also every shipmaster: The third mourning is of the mariners & watermen, that is of the inferior ministers of the Romish court, Deans, Abbots, Priors, General, Jesuits, & such like. These all live of the sea by promoting the ordinances & decrees of the whore. Of which sort were the Spips and Shipmasters in chap. 8.9.
And all the company of them that dwell in shipps: The Complut. the Kings Bible, and Aretas read thus, and everyone that s • ileth in shipps, the common translation, and all that sale in the lake: this is further off, but as it seemeth fetched from hence that ploion is a little ship rowed with oars, of which there is more often use in Rivers and floods. Which interpretation is not altogether to be refused in so great variety of copies, and declareth more plainly a certain distribution of the general comprehension into certain classes.
And whosoever trafike on the Sea: word for word in the Greek, do labor on the Sea, as in the Gospel of John, labor the meat, that is, for the meat, cha. six, verse twenty seventh. In this last member are comprehended all which do study to the Popish doctrine, teaching, learning, and setting forth the same either by voice or writings, defending the same to their power, or by any other way or means whatsoever advauncing and promoting it.
Of which sort are the Mass Priests, Monks, Friars, above the rest at this day the Jesuits, who do lean upon their cares lustily, and smite this sea with all their strength, without which if the ship of the fisher man had been, it had dashed long since on the rocks. Although while they in rowing labor to avoid Scylla, they rush upon Charybdis: by disputing they s •• more openly in the sight of men, the whores and Popes filthiness, which they strive to cover.
18 What city was like to this great city? As the mariners speak of Tyrus, Ezek 27.32. What city was like Tyrus, destroyed in the middes of the sea? And for just cause did they astonished, ask this, when they considered with them selves the former riches of the city, flourishing of late by the commerce of so many, and so great nations, which they thought could be vanquished by no strength of man. How much trouble wrought it Nebuchadnezzar? Ezech. 29.18. How much Alexander afterward? Who repented him of the siege, he so despaired of the winning thereof by force, who yet at another time thought nothing impossible for him. But these watermen should be dismayed for iuster causes at Rome, late the Queen of the whole world. The most ancient city, the chair of Peter, which alw • yes hath overcome all calamities; and should be mighty and flourishing even to her very old age, both by her own riches, and her friends. These and many such things will compel them to cry out, what city was like to this great city? Who would not have thought that so eminent excellency in all things, should have been free from destruction? How have we been deceived, dreaming of her everlastingness? How have we deceived others, vanting that this ship shall never be drowned? How unexpected are all these things, contrary to our persuasion, opinion, and vaunting? Such a force hath this wondering question.
19 And sh • l cast dust upon their heads; After the manner of mourners, Job. 2.12. For these shall wail so much the more earnestly, by how much they are less able to upholde themselves by their own riches. But this Angel speaketh in the time past, they did cast dust on their heads: and also in the former verse, and they cried seeing the smoke. Yet these things go before the ruin, which they have joined and knit unto them. For which cause he seemeth to change the time, and not only for the most certain truth of the thing to come, as the Prophets are wont elsewhere.
Wherein were made rich all: Not only those chief purpled Fathers, but also they who were of the basest state and condition. Behold the whole Hierarchy, how do all flowe in exceeding great riches? In every country very much and the best ground came to them. Moreover it is a thing wonderful to be spoken, they which feigned to sustain their life by begging frō town to town, lacked nothing, which might serve even for riot. Miserable common people, who were so deceived that they bestowed money on beggars far richer, then they themselves, that did give. But such is the cunning of Rome to enrich her friends. In these days how bountifully & liberally are our traitors, wanting their country, goods, & friends, entertained at Rome, in Spain, and elsewhere? They get that reward of their treason abroad, which by honest means they could not obtain at home. A reward is not wanting at home for well doing. But they hate true virtue, the fruit whereof they would receive. Rome maketh these men rich, counting it an unworthy thing (for here the whore will be godly) that the maintainers of her honor should not become rich by her wealth alone, howsoever they shall be destitute of all other aides. These may therefore for just cause bewail the destruction of the whore, with whom they found the wages of their naughtiness: which now they shall be compelled to practice for nothing. For some are too fully minded, never to be thrifty.
20 O Heaven rejoice of her: Thus far the mourning of the wicked, now he showeth what abundant joy shall come from thence to the godly. Heaven is the whole multitude of the Saints on earth, as often hath been observed. Apostles and Prophets, are not those famous preachers of the Divine truth, which were in ancient times, but all the godly executing the office of teaching in the Church. For what do our affairs on earth, pertain to the holy souls resting in heaven? The dead, saith the wise man, know nothing at all, to weet, of our affairs, who in the body are strangers from the Lord: Eccle. 9. And therefore the Prophet saith, that Abraham is ignorant of us, and that Israel knoweth us not: Isaiah 63.16. Therefore they ar living saints on the earth, whom the Spirit calleth Apostles & Prophets, for a comfort in those troubles which they find in the world; that although they be inferior by many degrees in gifts to the ancient Apostles, yet they may know themselves to be in the same state and account with God. He speaketh to them by name, because the chief joy shall be theirs, as their sorrow shall be greatest, because of the more deadly hatred wherewith the whore was inflamed against them. From which we perceive, as hath been said before, seeing the joy is common to all the elect, that those wailing marchāts are not of this number; and therefore that they are said to be such, ra • her for likeness sake, than for the truth of the thing.
For God hath punished her: The Hebraism is more significant; For God hath judged your judgment on her. This kind of speaking doth show a punishment; but yet, judgment and lawful examination of things going before, not inflicted rashly. This is the matter of the joy, because God at length would avenge the Saints on the whore, which so many ages hath raged against them scot-free, with all manner of injuries.
21 Then a certain Angel took up: Hitherto hath been declared the destruction by words only; now a sign likewise is used, whereby it may be declared that it shall be sudden and eternal. And this is done by the ministry of a certain third Angel; of whom there is no mention made from whence he came: peradventure because he is that first, whose place from whence he came is shown in ver. 1: who now is brought in again to perform that very thing, which thar preparation said, would come by and by. For unless this casting of a millstone into the sea, be the very overthrowing of Rome, it is not described by what way it shall be done. In the beginning of the chapter following, we shall understand that the thing is accomplished. And the former Angels went but a little before the destructiō. Wherefore either now is handled the same overthrow, or he wholly concealeth how it should be performed.
A millstone cast into the sea: may be a fit sign of the ruin, as the burning mountain cast into the sea, was of the beginning of Antichristian tyranny, chap. 8.8. But yet the thing is dark to us. The event will manifest it at length. This Angel is called strong, taking up a stone like a millstone, & casting it into the sea: for by so many degrees is the type proposed. Which things declare an admirable swiftness of this ruin, and no more repairable. A great stone by his weightiness falleth down with a great violence: yet with a greater if it be cast: but with much more being thrown of some valiant and strong man. Neither is there hope, that that shall flote again in the top, which both his own weight, and outward force, have fastened in the lowest bottom So shall Babylon be cast with violence, neither shall it be found anymore, Yet these things are not spoken so, as if he were to be taken at the first assault, which before we have shown by a probable reason, shall be besieged for some space: even as also the old Babylon came not into Cyrus power, but after some long delay: but because after it hath been taken, and begun to be spoiled, very quickly shall her destruction be finished. It may be that this type may signify the manner of taking Rome, which we know was used in Babylon. Of right is the type one, of them both, whose impiety is alike; and like also shall be the destruction: Ier. 51.63.64.
With such violence shall be cast: The word is joined with the sign, without which the signs are weak.
22 And the voice of Harpers: He declareth this destruction more at large, after the manner of the Prophets, who are wont to describe a final overthrow in such words, as Ier. I will cause to perish from them, the voice of gladness, and the voi • e of mirth, and the voice of the bridgrome, the noise of the millstones, and the light of the candle, chap. 25.10. All things, saith he, shall be destroyed, whi • h per • eine either to present delectation and necessity, or to future increasing For hitherto belongeth this special rehearsing. Harpers are they which play on the harp: Musicians are by a common name, such as singe with loud voice. The pipe & trumpet are windy instruments. Those former are of a milder sound and sweetness: these of a rougher, and belonging to war: although there be some use of it in solemnities of peace. But all belong to mirth, as we learn from Jeremiah, from whom these things are fetched: from whence it would be a thing unpleasant and absurd to deal with the Jesuit any further about mourning pipes.
Nor any crafts man: After those things of delectation, he rehearseth the things which appertain nearer to the life: of which there is a more necessary use, as of craftsmen and milles. Where there is any society of men, it is needful that artificers be in the same place: but chiefly it behooveth that there be sufficient victuals, which the milles do note out, without which no man can continue scarce for one day. Behold whither at length our riot hath brought us, procuring also destruction to those instruments which we have abused to vanity and naughtiness: not leaving any commō food there, where gluttony and bellycheere only were regarded.
23 And the light of a candle: Candles are a confort in the night, the use whereof no man will want, although he be of a most poor condition. But thou wilt say, what great damage can be in the loss of things of so small price? Such small matters most fitly describe the greatness of the evil. For if things most common and of most frequent use are lacking, any store of things of some moment, is not to be expected: unless peradventure the candles are to be referred to the bridgroome and bride, which follow. They were wont to be used solemly in marriages. From whence is the parable of the ten Virgins which came forth with their lamps to meet the bridgroome, Mat. 25.1. Doubtless Christ borroweth the similitude from a thing in comm usage and custom. Children in time past were called scotioi, which were born ek ton adadouketon gamon, from marriages, in which no torches were carried before them, as the Interpr. of Homer hath observed, Iliad. E. It was also a custom among the Romans, for a boy that had Father and mother living, to bear before the spouse, a torch of a white thorn, because they were married in the night, as Plutarche saith in his Problemes. But that is clear which is added concerning the bridgroome & the bride, to weet, that this calamity shall not lie upon her only for some time, but that there shall be no hope of any better estate in time to come. This is it which the voice of the bridegroom and bride meaneth, as though he should say, never shall any marriages be contracted here, whereby should be made an increasing of posterity.
For thy merchants were the great men of the earth: Here the sins of the city are rehearsed to be three; Luxury, Idolatry, and the murder of the saints. Her riot appeareth, because they that serve her lust are made the great men of the earth. It must needs be that her excess in pleasures is very wicked, whose servants are advanced unto so great dignity. We have shown before that this is a merchandise of souls, and that these marchāts are the Lord's Cardinals. Which who seeth and acknowledgeth not to be these great men, manifest demonstrations of the Romish luxury? Thomas Wolsey our countreyman in often speech was not ashamed to say, I and my King. Such a Cardinalship is pride. But why may they not vaunt themselves so proudly, when they shall see great Princes to sue for this their dignity, or at the least to glory no less in the same being given them, then in the chief ornament of majesty? There have been many of old evē of the Kings stock, who judged this degree; not unworthy the nobleness of their race. With us in Queen Mary's days was Cardinal Poole of a Princely linage. Among the Franch of late Cardinal Borbon of the blood royal, and of Lorrrain, brother of the Duke of Guise. Albert of Austriche yet flourisheth, but yesterday a Cardinal, and brother of Rodulphe the Emperor. Is not this in very truth a great dignity, which so great Princes do not refuse? May they not of right be called the great men of the earth, which are placed in so high a top of honor? But thou wilt say it yet more if thou shalt see the assembly of the stately Lord's sitting together at Rome. Let some Prince come, whom the Pope for honors sake will receive into the company of the Cardinals, what place hath he assigned for him? To weet, before the last Cardinal Deacon, so as if there shall be a great and full senate, the Prince himself after three score & eight men clothed in purple garments, shall sit the last save one, as of late in the year 1593. Maximilian the Prince of Bavarie. This is that intolerable pride, yet meet for the Romish court; where even Emperors kiss the feet of the Pope: why should not the Consellers of this Prelate, excel other Princes in dignity? But at length this pride shall cal forth that low estate, whereby Rome shall be pressed down even to Hell. It is manifest enough from the foresaid things, how from this fountain, Idolatry hath flown into all the West part. Neither is there any need of moe words concerning the murders of the Saints, which we have touched before; neither is there any man to whom they are not most certainly known.
CHAP. 19.
AND after these I heard a great voice of a great multitude in Heaven, saying Halleluia, salvation, and honor, and glory, and strength to the Lord our God.
2 For true and righteous are his judgments: and he hath condemned that great whore, which hath corrupted the earth with her fornication, and hath avenged the blood of his servants shed by her hands.
3 And again they said, Halleluja: and the smoke of her rose up for evermore.
4 And the four and twenty Elders, and the four Beasts fell down, and worshipped God that sat on the throne, saying Amen, Hallelujah.
5 Then a voice came out from the throne, saying, praise our God all ye his servants, and ye that fear him both small and great.
6 And I heard like a voice of a great multitude, and as the voice of many waters, and as the voice of strong thunderings saying, Hallelujah, for the Lord that God our almighty one hath reigned.
7 Let us be glad and rejoice, and give glory to him, for the marriage of the lamb is come, and his wife hath made her self ready.
8 And to her was given that she should be arrayed with pure fine linen, for the fine linen is the righteousnesses of the Saints.
9 Then he said unto me, write, blessed are they which are called to the Lambes supper. And he said unto me, these words of God are true.
10 And I fell before his feet, to worship him: but he said unto me, see thou do it not: I am thy fellow servant, and one of thy brethren, which have the testimony of Jesus. Worship God: for the testimony of Jesus is the Spirit of Prophesy.
11 And J saw heaven open, and behold a white horse, and he that sat upon was called faithful and true: and he judgeth and fighteth righteously.
12 And his eyes were as a flame of fire, and on his head were many crowns: & he had a name written, that no man knwe but himself.
13 And he was clothed with a garment dipt in blood; and his name is called THE WORD OF GOD.
14 And the hosts which are in heaven followed him upon white horses, clothed with fine linen white and pure.
15 Out of his mouth went a sharp sword, that with it he should smite the Heathen: for he shall rule them with a rod of iron; for he it is that shall tread the wine-press of the fierceness and wrath of Almighty God.
16 And he had upon his garment, and upon his thigh a name written; THE KING OF KINGS, & LORD OF LORD'S.
17 And J saw an Angel stand in the Sun, wWho cried with a loud voice, saying to all the fowls that did fly by the middes of heaven, come and gather yourselves together unto the supper of the great God.
18 That ye may eat the flesh of Kings, and the flesh of Tribuns, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all free men, and boundmen, and of small and great.
19 And J saw that Beast, and the Kings of the earth, and their hosts gathered together to make battle against him that sat on the horse, and against his army.
20 But the Beast was taken, and with him that false Prophet, that wrought miracles before him, whereby he deceived them, that received the Beasts mark, and them that worshipped his Jmage. These both were alive cast into a lake of fire burning with brimstone.
21 And the remnant were slain with the sword of him that sitteth upon the horse, which cometh out of his mouth, and all the fowls were filled full with their flesh.
The Analysis.
HITHERTO have been the things which go before the destruction, or are joined together with it: now those things which follow it. This is a thanks giving in the four first verses; and that is twofold: One of the multitude without difference, both for the just punishments taken of the whore, ver. 1.2. and also repeated again, because of the eternity of the same punishment, ver. 3. The other is of the Elders and Beasts, ver. 4. And thus far is the more full declaration of the fifth vial. There remain yet two, the sixth to be poured out upon Euphrates: and the seventh into the air. That former is handled in the rest of this chapter even unto the 20. verse. This last is continued from thence to the conclusion of the whole book. There wer two parts of that former in chap. 16. The drying up of Euphrates, and preparation to war. Likewise two parts of the declaration are propounded, after the same manner. We have shown that that drying up did signify the calling of the Jews which is described in this place, first, by a provoking to praise God, and by the joy of the friends of the bridgroome, ver. 6.7. then by the preparation for the marriage, ver. 8. Furthermore by the certainty of the thing, which therefore he commandeth to be written and registered; & the truth whereof he confirmeth, partly from the principal author, ver. 9. partly from himself the minister a glorious and holy Angel, ver. 10. The preparation for war, first is of the Saints, whose Captain is Christ himself, of whō a divers form is expressed, and divers names applied to those divers shapes. All which notwithstanding ar referred either unto righteousness in judgment, or to fortitude in war, as is shown in the ende of verse 11. Therefore he cometh to judgment furnished, both sitting upon a white horse, and by a fit name called faithful and true, ver. 11. and also with flaming eyes and an unknown name, ver. 12. He cometh forth to the battle, both himself clothed with a bloody garment called the word of God, ver. 13. And also a great army following him, ver. 14. and having ordinances of war, ver. 15. Whose name fit for this show is King of Kings &c. ver. 16. And in such wise is the Captain. The Soldiers are gathered together by the voice of an herald standing in the Sun, and promising certain victory, ver. 17.18. The army also of the enemies is assembled; ver. 19. declared now only in a word, the preparation whereof hath already been spoken off sufficiently in chap. 16.13.14.15.16. Such is the larger declaration of the sixth vial, the which proceedeth no further than the preparation of the war. The seventh followeth, partly consisting in the destruction of the enemies, partly in the happiness of the Church, after they are destroyed. The enemies are two, the Western Beast, and Eastern Dragon: of his destruction it is spoken in the two other verses of this chapter, both of the Prince himself, ver. 20. and also of his soldiers, ver. 21.
Scholions.
1 And after these things J heard a voice: These first verses we refer in the Analysis to the fifth vial, the ruin of Rome: by which it is declared, how joyful an argument of praising God, her destructiō shall ministet to the saints. The Angel exhorted them to rejoice, before in chap. 18.20. And now the thing being brought to pass, all the godly shall triumph earnestly. But seeing this executing followeth the destruction, it must needs be that either this throwing of the millstone into the sea, is the very destroying of the city, or that the manner of destroying of it is altogether concealed: which yet notwithstanding shall come to pass between that sign given, & this thanksgiving. The first gratulation is of a great multitude in heaven, that is, of the mixed multitude of the Church conversant on earth: for we keep in the common signification of this word: which beareth not that these things should be referred to any knowledge, which the heavenly souls have of things done with us. The citizens therefore of this militant Church in every country, where the fame shall come, they shall leap for joy, and shall break forth into this grateful commemoration.
Hallelujah: Halleluiah is an Hebrew word, praise ye the Lord: whereby the faithful exhort one another to give thankes, and prepare their minds as it were with this preface. True joy suffereth not it self to be contained in the bosom of any one, but taketh to her self fellows, to whom she may both impart her self, and also may be more stirred up by the joint affection of others. This one word containeth large matter of very great joy. But why doth the heavenly multitude speak now in Hebrew? Is there more holiness in these lettres and syllables than in other? They ar toys. Are then some Hebrew words kept, as Osanna, Amen, Abba, and the like, which we shall use as tokens of our concord with the ancient Church, that both we believe in the same God, and invocate him alone? This indeed is a profitable cause of retaining these words: but especially this seemeth to be the reason in this place, that the Church of the Gentiles after Rome be overthrown, shall provoke their brethrē the Jews to the faith, that impediment being taken away, which most of all hindered their conversion; it could not be that the crucifiers should acknowledge the same Lord, while this flourished, or was at all, which gave leave to crucify him. This is the cause why the Hebrew word now soundeth again so often. Praises were not in these words before time: but whē the conversion of the Jews is at hand joined next to this rejoicing, for just cause now the Saints do speak with the tongue of one sheepfold.
Salvation, and honor, and glory: That is the praise of salvation, honor, and glory, and praise of power be given to our Lord. Glory is a certain very excellent opinion which a man hath of any ones excellency, therefore called of the Grecians doxa. Wherefore in this destruction of Rome so bright a beam of God's goodness and power shall shine forth, that all the faithful shall admire it, and be astonied. Honor is that worship both inward and outward, whereby we do reverence so great excellency. It is & ought always to be joined with glory: otherwise vain is that estimation of one, which no duty accompanieth: the vulgar latin readeth, praise, & glory, and pour, be to our God: The Complut. and the Kings Bible have, Salvation, and power, and glory of our God.
2 Because true and righteous: The truth in judgments respecteth the promise: righteousness rewarding according to their deserts. The credit of both these falleth into utter decay with the world because of delaying: frō whence now for good cause God is praised of his people in both these respects; whereas he hath proved sufficiently to the world, that he doth punish naughty acts, and that he neglecteth not the injuries which are done to his.
3 And again they said: An other thanks giving, the thing being more certainly known. The first tidings of the taking of the city, shall cause the first, as it seemeth; but when the faithful shall have learned that the same is utterly overthrown, without all hope of renewing, they shall renew their joy, and shall give new thanks a fresh. The second is done in fewer words than the former: peradventure according to our disposition, whose first brunt is most vehement.
And her smoke rose up: That is, now is she delivered up to eternal punishment to be tormented. For an everlasting fire is shown by the smoke ascending for evermore: by which kind of speaking is signified, that the continual remembrance of her punishment shall be with all the godly always. A token whereof they shall have continually before their eyes, the smoke ascending without intermission, least perhaps they should forget it. He alludeth to the eternal torment of the wicked. Therefore the eternity of the punishment shall give a new cause of gladness. And not without cause, when they know that the insolency of the wicked whore, shall not only be restrained for the present, but also that none shall have any fear of her for the time to come.
4 And those four and twenty Elders fell down: Such was the rejoicing of the mixed multitude, there followeth the assembly of the faithful gathered together solemly, which do labor openly and jointly to the same duty of thanks giving. For this multitude of Elders and Beasts giveth a show of an Ecclesiastical assembly: which God the Father, for his sons sake counteth such, as this most holy company representeth. And therefore, as often̄ as anything is performed by a common name, that is shown by this sacred Senate, as we have shown in chap. 4. Such therefore shall be the order of giving thanks, that the end and conclusion of the common thanks giving, be reserved to the public congregations. And so it hath come to pass, that private rejoicing always goeth before the common & public. Any blast of report is wont to stir up that first: this is not undertakē but when the things are thoroughly known and undoubted. But the four and twenty Elders fall down, when the Beasts give glory and thanks to him that sitteth on the throne. It belongeth to these to moderate the whole action in the public assembly; the rest of the congregatiō ought to join their prayers, and to testify their consent by a common voice in the ende. According to this custom there are rehearsed here only two words, Amen, Allelujah. As though that former were of the Elders; this latter, the sum of the thanks giving which the Beasts utter in conceived words. But this order hath been declared more fully in chap. 4. from whence this ought to be understood the same; which now is shown briefly. But observe that the last songs of the Church of the Gentiles shall be gratulatory, which yield no other song then Halleluiah. Even as the book of the Psalms is concluded with songs of praises. She sunge in time past many lamentable songs, and hymns of a mixed kind, but the last part of the Comedy shall be doubtless a most joyful triumph. And these are the funerals of the city of Rome, and the rites by which her burial shall be celebrated. The day and year cannot certainly be set down, in which her funerals shall be: yet from other scriptures I think it to be clear, that they shall not be deferred at the furdest, beyond three score years The sixeteenth chapter hath taught, that next after that the vial is poured out upon the throne, Euphsates shall be dried up, that is, after Rome destroyed, the Jews shall be converted. And other places seem to confirm, that their first calling shall be about the fiftieth year above one thousand six hundredth. But how much Rome preventeth that time, it is uncertain: it is like, but a very little, considering that the choosing of a new people followeth it at the heels. We have seen how far the vials have proceeded. The next is now to be poured out on the Sun, which is shortly to be expected: by the heat whereof, after Rome hath been very hot a short space, she shall approach the flamme of fire by the fifth vial, which shall burn her altogether; then the throne shall be destroyed, and this gratulation prepared for the godly. Doest thou then, ô Rome, keep now a year of Jubilee, when thy funeral rather were to be provided for? In very deed, within the space of one Jubilee, that is, about fifty years hence, thou shalt keep Jubilee in truth, not so much thyself by rejoicing, as by giving occasiō of exceeding great joy to all the saints by thy destruction. Doest thou then with Balthassar, abandon thyself to eatings and drinkings, Cyrus compassing abou thy walls, and being already entered into the channel of Euphrates, which is turned aside? I know that the admonition of an Heretic (as thou will have me to be,) with thee is of no force; but consider diligently the man or the thing itself, if hatred will suffer thee, least peradventure, whom thou countest an Heretic, thou find him too late a true Prophet: yet if thou despise my voice, let the holy remnant here, if any lie hid in thee. Awake ye elect, come ye out, make hast to flee away, ye have lain too long in the bedds of Sodom, a shower of brimstone will fall by and by, unless ye depart quickly, you cannot be safe. Obey the Spirit, who would have you to be warned by this sacred Revelation. Why do ye hange upon this purpled company, whose eyes God hath blinded by his just judgment? If my admonition shall have place with you, ye shall refresh greatly the minds of the brethren, but the fruit shall be your own, to weet the salvation both of souls and bodies.
5 Then a voice came out from the throne: Hitherto the fifth vial; now the sixth is handled. For this exhortation belongeth to new praises, not to the destruction of Babylon. For to what end should there be a commandment again touching this thing, and a new triumph? Therefore now it is declared, how the waters of Euphrates shall be dried up. This followed next the overthrow of the throne chap. 16.12. Because the great river shall be turned into dry ground, from hence we learn that nothing should be a let to the guests, or rather to the new bride, as is plainly confirmed in verse 7.
Because the marriage of the Lamb is come: Which surely was the reason why we hav interpreted that sixth vial, concerning the calling of the Jews. First therefore the efficient cause of this calling is set forth, a voice coming forth from the throne. Which yet is not of the Father himself, but of the Son, as it is clear from that which followeth, praise ye our God. It came out of the throne, because the Son shall effect this wonderful thing rather by his own power, than by any aide of man. He shall take to himself alone the duties of this thing, and shall perform all wholly by himself. Which way also otherwise, should the Eastern Jews beyond Euphrates first embrace the faith, which are furthest off from hearing of the Gospel? Yet no sound thundering from heaven is to be expected; but this voice is the efficacy of the Spirit, whom God now shall send into the harts of his people, that being turned to him with all their harts, they may acknowledge, praise, and celebrate the one only true God, his Son Jesus, and the H. Ghost. Now God poureth upon the house of David, and upon the inhabitants of Jerusalem the Spirit of grace, and of prayer, Zach. 12.10. Now he will build the Virgin of Israel, and shall adorn her self with her timbrels, and shall go before in the dance of them that praise; now he shall say, rejoice with gladness for Jacob, & showt for joy openly before the very Gentiles: publish, praise, and say, save o Lord thy peopeople, the remnant of Israel. Jer. 31.4.7. But it is to be observed how this calling is joined together with the destruction of Rome. It is severed frō it by no other transition, but as rising from thence forthwith from her fall, becometh clear to the world. The Temple was full of smoke that no man could enter in, until God had satisfied his anger upon the whore; but after he hath punished her according to her deserts, then as it were with a quiet mind, he shall cōvert himself wholly to accomplish the salvation of all his elect, and to receive again his people sent away from him by so long a banishment. Wherefore if we have kept a true account of this calling, we shall not wander much from the last destruction of Rome.
Praise ye our God: No man cā praise God, but he that knoweth him, neither all generally, but the whole multitude of the elect on earth, endued with the knowledge of God, may consent to praise him. Therefore this provocation declareth that calling, and the same general, when as all are bidden to praise, both universally, and particularly, as well the small of the Jews, who because of their new coming to the faith, might seem at that time to have been scarce borne; as also the great of the Gentiles, who being more grown in Christ, have obtained a full maturity by a long profession, who shall praise God for their brethren's conversion, when they shall see that which hath not been told them, and shall understand that which they hav not heard, Isaiah 52.14. But the Jews themselves then with joyful & glad minds, shall hear, that favor at length is shown them; that their eyes are opened for to know the truth, that they are reduced again, built, multiplied, & stablished more then before time, so as they shall satisfy themselves with no praises. Then, faith Jeremiah, shall proceed out of them voice of thanks giving, and the voice of them that laugh, then shall the virgin rejoice in the dance, the young men and old men together, chap. 30 19. and 31.13. and many the like things, pertaining to the joyfulness of that most pleasant time.
6 And I heard as it were a sound: The voice of a new people converted to Christ, and praising God for this unexpected bounteousnes. This is an exceeding great voice, by reason of the multitude of the people; then also making a noise in the beginning by obscure reports, and more easy to be understood what it meaneth, then the noise of waters roaring confusedly, which yet notwithstanding a while after shall be terrible, and apaling like thunder. It may be doubtful, whither this be the voice of the Gentiles, as it were the friends of the bridegroom, or of the Jews thenselves who embrace the calling. The Gentiles had learned before to found Hallelujah. And now he biddeth them speak to their brethren, and to stir up them by a new shout. Also the next verse following declareth the exultatiō of friends rejoicing in their behalf. But this terrible voice, as it were of waters and thunders, seemeth to belong to the Jews. Yet nevertheless it may be the joint voice of both people's. Whose soever it is, either of the one, or of both, we understand from hence an effectual calling. But the voice calleth them to praise God, because now he hath obtained his kingdom. Christ hath always ruled: but the glory of his Kingdom shall then flourish most clearly, which in former times, partly the infidelity of the Jews, partly the tyranny of the Dragō and Beast did much obscure. Now a stone hewn out of the mountain without hands shall reign, which Kingdom shall not be destroyed forever, neither be lest to another people. Dan. 2.44. He maketh mention of God's omnipotency in getting this Kingdom, whereby in very truth he declared himself most mighty in destroying the enemies, who with all their strength, will resist this Kingdom when it beginneth.
7 Let us be glad and rejoice: So the friends of the bridegroom seem to provoke one another to joy. Let us, say they, adorn ourselves most gorgeously, as it is wont to be done in triumphs and festival days, and common rejoicing. And it is a thing indeed very greatly to be triumphed for, to understand that brethren divided from us by so lamentable a divorce, so many ages, are now at length chosen into the same body of Christ with us. Of which joy the Prophets spake many excellent things.
Because the marriage is come: For as the former coming was called gamos a marriage, Mat. 22.2. whereby Christ joined to himself the Gentiles, and took them into the marriage bed: so likewise much more shall be the time of marriage, when he shall draw the Jews, whom first he wooed, to his love, and company: from whence it is not without cause, that in the same place it is said, he made marriages for his Son, not one, but moe; the former at his first coming; the second at this calling of the Jews. Which is more evident in the Greek, where gamos, marriage, is used in the singular number. The Latins call every particular marriage, nuptias, marriages in the plural number.
And his wife hath made her self ready: Both sisters, as well the Gentiles, as the Jews, make one wife, being married to the same bridegroom, as once Leah and Rachel to Jacob. Leah indeed more deformed, to weet, we Gentiles have entered first into the company of the bed, and became also far more fruitful; but the chosen and fair Rachel, the people of the Jews, shall at length also be brought into the bed chamber, and shall become a mother of most sweet children.
8 And to her was granted: To weet, the new bride, which of late was altogether void of this apparel. The Church of the Gentiles was most glorious in her first beginning. A crown of twelve stars adorned her head, & all the residue of her was clothed with the Sun, chap. 12.1. Therefore this fine linen is not provided for her: but to that other, which before time lay ilfavoured, foul, naked, not covered so much as with rags, these fine linen garments are given, whereby she may hide her deformed nakedness. And this fine linen is Jesus Christ, made ours for righteousness and salvation by imputation: which garment the Jews wanted, while refusing Christ and his righteousness, they went about to establish their own righteousness: but at length being graffed in by faith, they shall renounce their former hope, & shall embrace this salvation, clad with this glorious garment only.
That she should be arrayed with pure fine linen, and shining: He saith not, fine linen was given unto her, but, to her was granted, that she should be arrayed with fine linen &c. This is the difference, because in that former is signified, that fine linen is given immediately; in this, mediately by faith. This fine linen is pure and shining: pure, in respect of justification, because it presenteth us unblameable and without fault, free from all spot & blemish: shining, in respect of glory, both with God, who because of this purity in his Son, maketh us heirs of his eternal Kingdom; and also with men, to whom it manifesteth our adoption by her most shining fruits, which the Spirit working together with us, maketh manifest unto them.
For the fine linen is the righteousnesses of the Saints: Behold how distinctly and plaiynly the Spirit speaketh: for he saith not that the righteousnesses of the Saints are fine linen, but contrariweise that the fine linen is the righteousnesses; neither of the wicked, as when a man is first converted to God, but, of the Saints: that is, the whole justification, ye even of those whose piety doth most of all show it self, cometh not from themselves, and from things engraffed, but abideth without in the outward garment, to weet of Christ, whom we put on by faith only. A most plain scripture, which, ô ye Papists, consider diligently, that your blasphemous pride being at length rejected, ye may seek true salvation from thence, from whence alone it may be obtained. Doo ye thrust upon God the merits of the Saints? Away with those polluted garments, the fine linen given, is our justifications: the clothing is not made of our virtues, whereby we may be able to stand before God. No similitude doth set more clearly before our eyes the imputation of righteousness by faith, then this garment used so often in the Scriptures. But why, wilt thou say, doth he say justifications rather then justification? not to destroy the only righteousness of faith, but seeing dikaioma, justification is a proof whereby a man showeth himself to be just, as chap. 15.4. And there is a double argument to this purpose, one before God by faith, in which respect Christ is the white fine linen of the Saints, chap. 7.13.14. Another before men, by the works of sanctification; in regard of this double argument the Spirit saith justifications, that he may contain in one word, that which even now he declared by two, pure and shining. For the works of holiness, if they be taken asunder, ar not pure; or if faith be considered by it self, it is not shining. For it lieth hid̄ within, far from the eyes of men. Neither of both therefore apart can be called justifications, both are to be joined together, to express the force of the multitude. And to whom this fine linen is given, both are found in them.
9 Then he said unto me write: Who said? Not he that sat upō the throne. For the Elders worshipped him, ver. 4. This, it was not lawful, being the fellow servant of John. Therefore it is some Angel, to whom were committed the charge of sealing this Prophecy. First therefore he biddeth him write: by which so solemn commandment he teacheth that there is in it a great and strange matter. We commit to writing things, the credit where of we will have to be confirmed unto all posterity: for which cause, laws were graven once in Brasse, and set up in a public place. Also God speaking to Jeremiah concerning this same thing; Write, saith he, for thyself all the words which I speak unto thee, in a book, chap. 30.2. As if God providing for our infirmity, should give us sealed writings, from which we might cal upon him for help more freely and boldly, if peradventure he should seem to forget his promise. But not only John is confirmed hereby, but also the event is respected, as we have seen from the like places before: as if it should come to pass that by the authority of some holy man, some public writing should be set forth, which most plainly should cōfirm this thing not to be new, but foreshowed of God from the furthest times, and that therefore the goodness and truth of God is to be acknowledged and praised in the same. But the time will manifest, what at length is to be thought concerning this matter. But what is it which he is commanded to write? That they are blessed which ar called to the marriage supper of the Lābe; a thing indeed wonderful & never heard off before, that all should be blessed which are called. Before time this rule was in force; many are called, few chosen: which thing example also hath proved true, when the calling fell not out prosperously to the ancient guests, who being called refused to come. But now it shall be otherwise. Al the called shall come gladly, neither shall allege for their excuse things of small importance, as did those former, Mat. 22. So great now shall be the efficacy and grace of the Spirit, that they shall obey at the first hearing. Before, saith Isaiah, she travailed, she brought forth, and before her pain came, she was delivered of a man child. Who hath heard such a thing? Who hath seen such things? Shall the earth be brought forth in one day? Or shall a nation be borne at once? For as soon as Zion travailed, she brought forth her children &c. So Psal. 110.3. Thy people most voluntary of all men in the time of thine armies in the beautiful places of thy holiness, frō the womb of the mourning, shall be to thee dew of thy youth. Many such things might be brought, and peradventure it would be profitable; at least wise that occasion might be given to our men to consider diligently of those places: from the true meaning whereof I fear that we err, by interpreting the things that are to come, as if they were past. This sentence therefore, which is commanded to be written, taketh away all scruple frō John. He might have minded the former obstinacy of the nation, and for that cause have doubted of their conversion. But the Angel commandeth this care to depart. There shall be so great diligence of the people, that it shall be sufficient for them to be called away. It is to be observed, that the Jews both here and elsewhere in many places, are called keclemenous in the preterperfect tense, by a certain prerogative of calling, as it seemeth, as who were called ever since the first times of the world. Mat. 22.3.4.8. But the Gentiles kletous Mat. 22.14. because they were first called at Christ coming, or rather after his death. Which difference seemeth to be observed in this revelation; from whence chap. 17.14. they, who the Lamb being their Captain, do subdue the ten Kings, are named called and chosen, whom, it is manifest to be the faithful among the Gentiles.
These words are true: The second confirmation taken from the principal author, as though he should say, respect not me, as reporting anything of mine own, but be so persuaded, that this is the decree of the most High God, as thou thyself heardest even now with thine own ears, ver. 5. but the natural placing of the words hath an emphasis, as it is in the Greek, which by the displacing is lost; these are the true words of God himself, that is, of most divine, most excellent, and most certain truth. True are also some words of men, but there is some infirmity in our most true things. We always speak from the earth, John 3.31. Therefore some preferment is attributed to this truth, which appeareth not, if we change the order of the words. It is no strange thing, that the words of God should be true.
10 And I fell down before his feet; Why now more then before? Was he abashed with the majesty of the Angel? But he had been accustomed now a long time to wonderful sights. Or was it for joy of the conversion of his nation? so in deed it seemeth. For John being ravished, as it is clear frō the answer of the Angel, with the sweetness of this Prophecy, for sudden joy, wherewith he was carried away, would give more worship then was meet, to so welcome a messenger.
See that not: to weet, that thou worship me not, a defective speech, noting out the grievousness of the naughty act: for he maketh speed, and finisheth not the sentence for hast. Even as we are wont to prohibit a thing, either by sudden crying out, or by the hand, when the thing permitteth not any time for words. He confirmeth the prohibition by two reasons: first from the equal dignity of the Ministers of Christ: J am, saith he, thy fellow servant, and not only of the Apostles, but also of thy brethrē which have the testimony of Jesus. Al our office is equal: they who preach Christ, & salvation by him, are in equal dignity with them, which reveal things to come. The office of preaching is equal to the office of revealing: this is the meaning of that which is said in the ende of the verse. For the testimony of Jesus is the Spirit of Prophecy. The second reason is, because adoration belongeth to God only; Worship him, saith he, to whom alone such worship is due. Doo not ye, ô Popish Idolaters, tremble at these words? Ye take great pains about devising reasons, why the Angel prohibited adoration, as though he himself hath not rendered most clear ones in his own words. But what reasons bring ye? To weet, that after our flesh taken of Christ, the Angels are greatly afraid to see the same prostrate before them, as Gregory the Great will have it. Moreover because, beside this dignity, men are also Ministers of Christ, Prophets, and messengers of the Evangelical doctrine, and Martyrs for the same. Be it so, do ye not perceive that you are killed with your own swords? If they fear much to see our nature prostrate to them, after the same taken of Christ; why do ye cast down your nature to stones, and painted Images, and put the holy Angels in fear? If they will not be worshipped of the Ministers of Christ, either at length, cease to do wickedly, or at least confess yourselves not to be Ministers of Christ. And in this wise is the first calling of the Jews, that shall be now shortly, which Daniel describeth by a certain pointing out of the time, chap. 12.12. & c, Ezekiel saw it shadowed out by the dry bones, moving themselves with an exceeding great noise, & shaking, and by and after covered with sinews & flesh. chap. 37.78. as we shall hear afterward, God willing more fully.
11 Then J saw heaven open: It being declared how Euphrates must be dried up, or rather to what ende, that is to say, that nothing may be an impediment to the Jews returning into their own country, now he proceedeth to the other part of the sixth vial, the preparation for war, the Captain whereof is first described. And such a form of him is exhibited not only as is needful for this war, but also which declareth the whole state of things from that instant moment, even to the end of all things. It is no new thing, that under the person of Christ, a short and brief Prophecy of the whole state of his spouse should be delivered. He is not changed; unless in so much as it is convenient for his Church. Therefore in this new shape as in a glass, we ought to behold the face of the spouse, by how much it is to be considered the more diligently. This wonderful sight is seen in heavē open, that is, in the holy Church, whose most bright glory now most of all shall be made manifest to all men, as before by a door open in heaven, the notable dignity and excellency of the first Church, as it was in the Apostles days, and by and by after, chap. 4.1. But this is more ample glory, that heaven is opened not by some little door, but by a whole gate; ye whole walls, that I may so say, nothing letting but that her full majesty now may be seen of men, as far as is granted on earth.
And behold a white horse: We may not suppose that Christ shall come forth in any visible shape; these things are far from his last coming, as those things which follow will manifest; but he will show forth openly and evidently such a force in the administration of things, as this figure representeth. The whole description consisteth of four parts. In everyone of which is to be considered the preparation and name. In this first part the furnishing is a white horse, the name faithful and true. The similitude of which things, with that in chap. 6.2. hath caused that some did think this to be the same vision, by which error they confound all things. They differ much in times, and in argument. That white horse belong to the first lists. But this to the last goal. That former went forth by and by after John, when Traiane flourished, and his next successors. This last is not seen but after the destruction of Rome. There, the confused multitude of all the believers was respected. Here, the conversion of the nation of the Jews only is entreated off. Yet herein they agree, that the white horse in both places signifieth Christ triumphing by his truth; but thē the Gentiles being subdued; now at length a stubborn people being reconciled unto him. To which thing he carried a name fitted: whereby he showeth, that he will now at last manifest to the whole world how faithful & true he is, in performing his promises; and that not anything, even the least shall be frustrate, which once he foreshowed by the Prophets, concerning the restoring of this nation in the last times. Such a one therefore shall Christ be, notable by these marks, when he shall begin the conversion of this people. His promise shall seem to have been forgotten through long delay; which at length he shall perform, with most plentiful increase of new joy.
And who jugeth and fightest justly: So Theod. Beza translateth, a relative being put between, as though these things together with the former, should constitute the name it self: which in the rest is wont to be shorter: but the sense is all one, seeing it is in likewise, whither a man be counted such by his name, or found to be of this sort in very deed. The word have this force properly; and he judgeth and fighteth in righteousness: where the coniunctiō copulative may be a causal, as though these words should render a reason, both of the white horse, and also of the name; & should be added to the same instead of an interpretation. He sitteth upon a white horse, because he fighteth righteously. His name is faithful and true, because he judgeth righteously. Which words are spoken in respect of his own people, taken, as they seem, out of Psal. 96.10.13. where, to judge in truth and righteousness, signifieth to rule and moderate his people in framing and ordering their life according to truth and righteousness, & that not only as touching their outward actions, but also in respect of inward newness of the heart: which dependeth upon the regeneration of the Spirit, whereby we are reformed after the Image of God, as Calvin hath written very well. These words therefore declare the effectual power of calling, which Christ shall now bestow aboundātly upō his; and moreover safety from their enemies, with whom he will make war and render them a reward meet for their deserts.
12 And his eyes: The second part of the description: where his eyes are as it were a flame of fire, and on his head are many crowns: but a name unknown to all men, but to himself alone. As touching his eyes, they are most sharp, pearsing all things, which as flames of fire consume whatsoever letteth the sight, make lightsome the darkness it self, and set most hidden things in the light. What cā hide it self from such eyes? Such an one shall Christ show himself in drawing out his people into the light of truth, from the hidden dens and darkness wheresoever they lurked, so as this sharpness of sight shall be very admirable to the world. I will say to the North, saith the Lord, give, and to the South keep not back, bring my sons from far, and my daughters from the ends of the earth, Isaiah 43.6. The crowns are many, because of the many singular victories, which the Jews shall get, when first they shall give their name to Christ, from those sundry nations, among which they live dispersed, striving as much as they can against their conversion. But why is his name unknown? that here we may know that great mystery to be, whereat Paul cried out, O the deepness of the richesse, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out, Rom. 11.33. &c. There he speaketh of this same thing, of the hardening of the Jews for a time, & calling at length in their time: which whole matter he concludeth with an admiratiō of God's wisdom, affirming that no wit of any creature can comprehend the infiniteness of the mystery. So this vision foreshowing in the calling of the Jews, a certain choice and separation of an elect people from others, after the fullness of the Gentiles shall come in, presenteth Christ likewise in an unknown name, because no creature can by any reason conceive the exceeding greatness of this judgment and mercy. Let us therefore reverence this name, which because of the highness thereof, must needs be hidden from every creature. Only let us observe the congruency of things, that the conversion of the Jews doth likewise come from the unsearchable wisdom of God, as once the rejection of them and receiving of the Genliles.
13 And he was clothed with a garment dipt in blood: Such hath been the description of the Captain gathering together his people: now followeth the shape of him making war: which therefore he taketh upon him, that in fighting justly, he may make his no less secure from all outward fear of war, then he maketh them happy at home by judging justly and moderating all things most conveniently. The figure of this is a bloody garment, and a name that word of God. For after this conversion begun, and a happy increase of the name of Christians for some years, then a huge and cruel war shall be raised up, such as the like hath not been in any time. The Turk shall rage in the East. The Beast and false Prophet in the West part: both of them shall endeavor to root out even every footstep of the truth, as Daniel showeth clearly chap. 11.44.45. and 12.1. and Ezekiel chap. 38. & 39. as far as belongeth to the Turk. And as it is mentioned at the ende of this chapter, concerning the Beast and his companion. Then shall Christ show himself to be seen in this form clothed with a bloody cassocke, and wholly swimming with blood of the enemies. Which time Isaiah seemeth to have respect unto, saying, Who is he that cometh from Edō with read garments, from Bozrah? Wherefore is thy apparel red, and thy garments like him that treadeth in the wine press, chap. 63.1.2. For very good reason now shall Christ be seen sprinkled with the blood of the enemies slain. And then shall the Jews be such in deed, through their tender minds melting into tears, as the Prophet in the chapters following describeth that they ar to be hereafter. The name is fit for this time, that word of God, which the world then shall find to be most true, all those things at length being performed, which have been delivered in the scriptures. Before time it almost counted the word of God as a thing to be mocked at, as it doth also in this time, because it seeth both the promises and punishments to be differteth so long. Ye the citizens began to doubt of the truth thereof: frō whence is that complaint in Isaiah, the Lord hath forsaken me, and the Lord hath forgotten me, chap. 44.14. As though the promises were nothing else then great words only, or vain lofty speeches which had come to nothing. Therefore Christ shall declare now in truth, that the least title of it hath not been in vain. This description agreeth to the seventh vial, under which shall be heard that saying, it is done, chap. 16.17. And the mystery of God is finished, chap. 10.7. to which time is reserved the perfection of all things, and the greatest authority of God's word shall flourish, the most constant truth thereof being seen in everything.
14 And the hosts which are in heaven: The last part of the description: where the preparation consisteth, partly in the soldiers, in this verse; partly, in the weapons and instruments of war, ver, 15. But the name is King of Kings and Lord of Lord's, ver. 16. The army seemeth to be provided, not so much for battle, as for triumph. For what are white horses to war? What fine white linen and pure? A helmet & corselet were fitter. And so the thing is in deed. A triumph is set forth, not a battle: for the enemies in the West and East part being at length destroyed in that late foresaid war; a glorious peace shall be restored to the Church, & which no tumultuous noise of troubles, shall ever after interrupt. Then all the children of God shall keep a perpetual triumph, all things being removed forever which might procure any trouble, as shall be made more clear, from the things following.
Which are in heaven: The cityzens of the holy Church on earth: all of them making one sheepfold, shall follow one shepherd Christ: they ar clothed with white and pure fine linen, for the same cause which we have spoken of at the 8. verse.
15 And out of his mouth went; The victory once gotten, shall be preserved forever: neither shall there be any fear of war to begin again, our Captain being so furnished, that as he can, so he will much more restrain the subdued enemies at his pleasure: for the sword coming out of his mouth, shall punish them forthwith, as before he threatened to them of Pergamos, that he would fight against them with the Spirit of his mouth, chap. 2.16. Whereby is signified, that either the enemies shall be destroyed according to the judgment of the sacred word, the punishments being taken of them, which the word hath appointed against them: or at the least shall be brought to that case, that will they, nil they, they shall obey those laws, which the word shall prescribe. This latter seemeth to agree better to this place, when all nations shall be obedient to the Church, seeking and receiving from it laws and ordinances, whereby they may be governed. These therefore shall be smitten after this manner. But if any yet being stubborn, shall refuse to obey, he shall be subdued with a rod of iron; and shall be bridled by a rigourous government; but if he shall continue in his obstinacy, neither will suffer himselfs to be overcome and bowed by an ordinary way, although many together shall conspire to the same wickedness of rebellion, they shall be cast as clusters of grapes into the winepress of the fierceness of God, and shall he trodden in the same. Wherefore the enemies shall have no power ever to rise up again: now of necessity the yoke must be borne of them forever. The Cōpl. & the K, B, read a sharp two edged sword doth tread, in the present, because punishment shall be no mor deferred as before, but the wicked shall be punished, presently to be trode underfoot with great fury, as grapes in the wine press, Isaiah 63. Lam. 1.15.
The wine press of the fierceness: Which punishment of the wicked shall be no less pleasant to God, then the drinking of wine to the thirsty. That must need, be done manfully, in which one is occupied with delight. Horrible therefore shall be the punishment of the wicked, which by the greevousnes thereof shall make amends abundantly, for the delights of all the former times: See Deut. 28.63.
16 And he hath upon his garment and upon his thigh: This name is written on his garment, because it shall be manifest then to all men, that Christ is the supreme King: which was not so evident to the world in former ages. The Christian name hath been spread before now into all contries; but how miserably did the Heathen Roman Emperors vex that first, when it began? Since that time, by how sundry entreprises hath the Pope of Rome endeavored to bring destruction unto it? Neither yet at this time doth he surcease from his former practice; having now the Turk also a partner in the same traffic; although both follow a divers way of obtaining their desire. Doubtless since that Christ hath been made known to us Gentiles, he hath not seemed so much to reign, a to serve a miserable service. Yet nevertheless he gave always some proof of his Kingdom, even in the middes of these miseries, because he preserved his Church against all mens willes, howsoever he yielded her to the lust of the enemies; and to be over whelmed almost with all calamities and miseries. But now at length the contrary shall be manifest to all men: Christ himself will take the government into his hands, & will give the sovereignty over the things on earth to his Church; then shall be the time, when the stone being cut of the mountain without hands, shall break in pieces the iron, the clay, the silver and the gold: and shall obtain a Kingdom that shall never be destroyed, neither shall be left to another people, Dan. 2.44.45. Which thing is made more apparent from the name written on the thigh, as it were in the lowest parts of the body, and even as though it were in the foot. For the scriptures are wont to call all beneath the belly, the feet, Gen. 49.10. Isaiah. 7.20. Therefore he hath this name written in this part, not only because that which is lowest in Christ, scarce reaching to his feet, is higher then the highest thing in mē, Monarchs bearing the titles of Empire on their head, on their crowns, and Diademes; but Christ carrying a loftier title on his thigh, then any Monarch ever hath obtained; not, I say, for this cause only, but chiefly because this shall be the time, wherein his feet, that is, his Church, shall bear rule. Before time they were fine Brasse burning in a furnace, yet free from any hurt, chap. 1.15. But now after the fiery trial, they shall enjoy a most noble Kingdom. Now Christ shall honor the place of his feet, Isaiah 60.13. This is that Kingdom, which all the Prophets do praise with so great decking of words; of which there shall be no ende; but after that it hath flourished a long time on earth, it shall be translated from hence at length into heaven at the second coming of Christ. So then these four names cōtaine the whole state of the Church from the calling of the Iswes unto the last ende of all things. Al which time may be distinguished into three parts, the first of which goeth before the battle with the Beast and the Dragon: whereunto the first two names with the whole preparation, are applied. The second is bestowed in the battle it self, signified by a third name. The third is all the other space from the victory until Christ shall come, to which the fourth most mighty name agreeth.
17 Then I saw a certain Angel stand in the Sun: Thus far the description of the Captain: now of certain soldiers, who must fight with the Beast. These ar mustered by the voice of an Herald of arms standing in the Sun: who differreth from him that poured out his vial upon the Sun: for this, by interpreting the Scriptures, shall bring a plague; that other shall provoke the Saints to war by exhorting. Neither perhaps doth he that poureth out the vial, stand in the very Sun, but set in another place, shall sprinkle his liquor upon it. This, sitting as it were in the charet of the Sun, hath his standing in the very light. But how, wilt thou say, can we conceive any such thing yea by meditating upon it? I think light may be given to this Sun, from the 12. chap. 1. where we heard that the woman was clothed with the Sun, that is, shining round about with a most clear light of the Scriptures, with the clearness whereof being adorned, as it were with a garment, she came forth abroad among the people, & shown her self in the sight of the world. But one may be said to stand in his clothing, as the wife standing at the right hand of the King in gold of Ophir, Psal. 45.10. Vherfore this Angel shall be some cityzē of that particular Church, which shall shine most clearly by the approbatiō of the very sacred truth, & shall be a natural daughter of the woman clothed with the Sun. We know that there is not the same purity of all particular Churches which profess Christ, but that one doth take out more dregs than another. But this Angel shall be a member of a most pure and chaste congregation, which above others shall shine with this glorious apparel. This is not one of the converted Jews, of whom he began to speak even now, but an Angel of the West part, calling the Western men to war against the Beast, and the false Prophet, the plagues of our world. And indeed, all the force of this last war in the West, seemeth to be converted against that holy congregation, which even now I said, did shine as the Sun. For which cause a cityzen of it, before the rest, shall sound the alarm, and cal together the rest, not so much to the battle, as to the spoil. Frō which things in some sort may be understood, what is that place Armagedon in the West part, whereof we heard in chap. 16.16. To weet, such a particular holy congregation or city, which shall be the place of this war. For this is har gbei qodhesch, the hill of precious fruits, which God esteemeth dearer to him then all delights. And it is like that after Rome is overthrown that the Pope will again place his chair at Avenion (but I have no certainty concerning this thing, I follow only conjecture,) but if he shall sit there, where shall he sooner and more gladly strain to do his uttermost, than against the Genevean people of Savoy hardby; a heart sore, thanks be to God, now for some years, which shall then also be the totment of their eyes? And verily, far be it that my words should grieve any man, the Sun of our world shineth there and from thence; & that always it may shine more, every godly man desireth earnestly of God; neither let my repeated admonition be superfluous. Hold that thou hast, let no man take thy crown. In the mean time our prayers shall not be wanting for thee, that the Sun of righteousness may ever shine upon thee, and drive far away all darkness.
Saying to all the fowls that did fly by the middes of heaven: It hath been observed in chap. 8.13. & 14.6. that mesouranema signifieth between heaven and earth, not mesembrian midde day, which the Astronomers call the mids of heaven, and that therefore the word belongeth to them, who have escaped from gross superstition through the acknowledging of the truth, and yet have not attained that purity, meet for the inhabitants of heaven. The Angel of the Sun calleth all these to take part of the spoil, as being nourissons of the same truth, howsoever it flourisheth not among all with the like purity. From which we understand, that although one or some few congregations shall practice sincere godliness when this war shall be moved, yet that very many, and those even of the reformed religion shall be found, which either never have attained a full reformation, or by negligence and carelessness have fallen back to that state, that they lack much of the holiness of a pure and undefiled spouse. And who seeth not, that mutation to come to pass every day more and more? Obstinate mē will not acknowledge this difference at this time, but they to whom it is granted to measure everything by the only rule of the truth, do both see & bewail both many shamefully falling from heaven, and also others as meteores, hanging yet in the clouds.
Come and gather yourselves together: He calleth them to a banker, & to mirth. The most worthy destruction of the wicked men, is to God as a sumptuous feast.
18 That ye may eat the flesh of things: It is like that the ten horns which have hated and burnt the whore Rome, shall also hate the very Beast, once the sweet heart of the whore. Therefore these Kings, who shall join their armies with the Beast, are not in the number of those ten. Neither shall there be only a denary number of Kings in the times of Antichrist, when as beside them others shall be found, who do lend him their help. Which manner of dreams, how vain they are, may be understood frō those things which we have spoken before. These things then being omitted, now the Angel being sure of the victory, calleth to the pray, and biddeth them to fly together, that they may be filled with the spoils of the enemies. And because variety in feasts doth very much delight men, he proposeth sundry kinds of dainty dishes, the flesh of Kings, of High Captains &c. This supper shall be variable and very costly. Ezekiel furnisheth the like table, but with the flesh only of Eastern enemies, chap. 39.17.18.
19 Afterward I saw the Beast: Such is the preparation of the Saints; there followeth of the wicked; and first those in the West part, with whom the first conflict shall be. The chief Captains of these are the Beast, and the Kings. For the Pope of Rome, after Rome is destroyed, shall have his seat in another place, for a few years, as at Avenion, the Popes city, or Bononie, or elsewhere. But he shall not remain alive long time after, not abov five and forty years at the most, as may be gathered by a diligent comparing of other Scriptures. Neither indeed being spoiled of his principal Chair, shall he be destitute of all aide of Kings, but some, to weet, of the earth, followers of wicked superstition shall yet take his part; who all their hosts being gathered and joined together against Christ and his Saints, shall begin this battle to try their last chance. They will assemble to Armagedon that holy city, a hill of precious fruits, whose Angel standeth in the Sun, as in ver. 17. From which it is manifest, that that preparation which the Spirit hath described together in chap. 16. and 14, &c. belongeth to divers enemies, whose war is to be made asunder; first, of the Beast and false Prophet; afterward of the Dragon.
20 But the Beast was taken: Hitherto the declaration of the sixth vial: that of the last followeth: which first teacheth the destruction of the enemies, and in the first place of the Beast and his armies. The Beast is taken, intraped as it were, with snares upon a sudden; as wild Beasts, which unawares fall into the netts. For so the word epiaste seemeth to note. And we know that the Lord doth rain down upon the wicked snares, as in Psal. 11.6. by which their feet are taken there, where least of all they feared. The false Prophet is takē together with him: which two joined together, show that the Pope of Rome (for he shall retain this name perhaps, after the city is destroyed,) shall at length utterly perish, both in respect of the civil pour whereby he is the Beast, and also of the spiritual, whereby he is the False Prophet. The Spirit speaketh as of two distinct persons, because of that twofold wickedness whereby that man of sin is famous: but when I say the Pope of Rome, I do not only mean that particular man, who then shall sit in the Chair, but also the very state and order of Popes, which now wholly shall come to naught; in such sort that no remainders thereof shall be left. Only a certain hated memory shall continue, that his impiety hath been the cause of the ruin of so many.
Who wrought miracles; Before there was mention of the false Prophet in chap. 16.13. But because a bare name was there only; that it might be unknown to no man, whom he speaketh of by this name, he describeth the same here by certain tokens, that all doubt may be taken away. Who, saith he, wrought miracles, whereby he deceived them, which receive the Beasts mark, and worshipped his Image. By which things he showeth most plainly, that this False Prophet is that second Beast, of which in chap. 13.13. &c. Therefore, let the Papists now see to it, who will have Antichrist to reign three years and an half, before Christ shall come to the last judgment; and he to be a singular person; whither or no, they do not proclaim open war against the truth? All grant, that either this second Beast, or that first, is Antichrist. Both which flourished long before, that the dignity and majesty of Rome the whore, began to be diminished. And also both shall remain for some few years, after the overthrow thereof, as appeareth manifestly from this place. Should we limit all this time, either with the space of three years, or with the bounds of one mortal man? But concerning the time of Antichrist, the things that have been spoken at chap. 17. are so certain and evident, that no man can now be in doubt.
And they were both cast alive: As Coral • , Dathan, & Abiran, the earth opening it self were swallowed up alive into Hell. The destruction of the Popedom shall be horrible. The Spirit putteth a manifest difference, between his punishment, and the rest of the multitude, which shall war for him. It were better for him to perish by fire, as the whore perished, but a more grievous example shall be shown in him.
Into a lake offyre: Into the second death, to weet, everlasting, in chap. 21.8. But how can the Papacy be cast into the fire? That which is proper to men, is translated unto the state and condition of men, showing as before was said, that not only men shall be punished with some grievous punishment, but also that the thing it self shall be utterly taken away, never for to raise again: even as they, who are cast to hell, must not expect any returning or setting free. Certainly we may gather, and that not rashly, from this strange and unacustomed taking of vengeance, that God will show by some visible sign, how damnable and detestable he hath always esteemed the Papacy. And this last is that destruction, of which in chap. 17.18. shall go into destruction: a just reward of the Antichristian tyranny.
21 And the rest were slain with the sword: Such then is the destructiō of the Prince of wickedness: now of his armies and soldiers. Of whō there is a differing punishment, not so horrible, at least in show: they shall be slain with the sword of him that siteth on the horse: that is, by the word coming out of his mouth, as though he should say, they shall undergo the punishments threatened in the word against the disobedient, and such as resist the truth; as in Jeremiah: Behold I will make my words as fire in thy mouth, and this people as wood, and it shall devour them, chap. 5.14. What singular thing thē shall the destructiō of the Pope have? For he also hath been slain with this sword. That is true indeed; but the word threateneth divers punishments, according to the manner of the wickednesses: the most grievous, to the greatest; the lighter, to the less. Peradventure because the ruin of the Papacy shall be more horrible than we think, it is exempted from the common order: not because it is not denounced in the word, but perhaps because it is less regarded of us, and that we suspect it to be lighter then the event will show. Or, as we have declared in ver. 15. it may be that these soldiers, after the overthrow received, shall yield their vanquished forces to the truth, and subject their necks to her yoke.
And all the fowls were filled with their flesh: The Victory being obtained the fowls gather to the pray, & do fill themselves with the spoils. That whole late Popish natiō shall be subject afterward to the reformed Church. Every country being a nourrisson of the purer truth, shall have some part of the regions, before time given up to superstition, made subject to them. Which thing seemeth to be signified by the fowls satiated with the flesh of the slain army. Such then is the end of the Romish Pope and Papacy, that remained a few years after the city: yet at length so much the more miserable, because she had such as did adorn her funeral with their tears, and performed the last duties by weeping. But there shall be none left for the Pope, to bewail his misery; but he shall die infamous, without mourners, or other funeral pomp. Whereby at last is accomplished that prophetical parable of the guests called to the marriage, Mat. 22. Doubtless those good and evil sent for out of the high ways, are the Gentiles, that embraced the calling, after that the Jews had refused it. Among them, the man that had not a wedding garment, is the Church of Rome, which despiseth the righteousness of faith, neither regardeth to be clothed with the merit of Christ by imputation. The King coming in, and beholding her clothed with her rags, but not with that garment which only he approoveth, now at length biddeth his servants to bind her hand and foot, and to cast her into utter darkness, where is weeping & gnashing of teeth. For Christ speaketh not there of any one man, but collectively of a very great multitude, as the sentence added in the end declareth, that many are called but few are chosen, ver. 14. From which at length we understand, that the bright coming of the Lord, with which Paul foreshowed that the man of sin should be abolished; 2 Thes. 2.8. is not his last coming to judgment, but that whereby Christ shall take the Jews into the fellowship of his holy Church: at which time his Kingdom shall flourish most gloriously, and shall exceed by infinite degrees all the brightness of the ages past, as shall be made more evident from the things following. After the Pope is destroyed, the Dragon shall be abolished, & many other things accomplished on earth.
CHAP. 20.
AFTER I saw an Angel coming down from heaven, having the key of the bottomless pit, and a great chain in his hand.
2 And he took the Dragon, that old serpent, which is the Devil, and Satan, & he bound him a thousand years.
3 And cast him into the bottomless pit, which he shut up, and sealed upon him, that he should deceive the nations no more, til the thousand years were fulfilled: for after that he must be loosed for a little season.
4 And J saw seats, and they sat upon them, and judgment was given them, & I saw the souls of them, which were beheaded for the witness of Jesus, and for the word of God, and which did not worship the Beast, neither his Image, neither had taken his mark upon their foreheads, or on their hands, and they lived and reigned with Christ a thousand years.
5 But the rest of the dead men lived not again, until the thousand years wereful filled: this is the first resurrection.
6 Blessed and holy is he that hath part in the first resurrection: for on such the second death hath no power: but they shall be the Priests of God and of Christ, and shall reign with him a thousand years.
7 And when the thousand years are expired, Satan shall be loosed out of his prison.
8 And shall go out to deceive the nations, which are in the four quarters of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea.
9 And they went up into the plain of the earth, and they compassed the tents of the Saints about, and the beloved city▪ but fire came down from God out of heaven, and devoured them.
10 And the Devil that deceived them, was cast into a lake of fire and brimston, where was both that Beast, and also that False Prophet, and they shall be tormented day and night forever more.
11 Then I saw a great white throne, and one that sat on it, from whose face fled away both the earth and heaven, and their place was no more found.
12 And I saw the dead both great and small stand before God: and the books were opened, and another book was opened which is the book of life, and the dead were judged of those things, which were written in the books, according to their works.
13 And the sea gave up the dead which were in her, and death and hell delivered up the dead which were in them, and they were judged every man according to their works.
14 And hell and death were cast into the lake of fire: this is the second death.
15 And who soever was not sound written in the book of life was cast into the lake of fire.
The Analysis.
WEE have spoken of the destruction of the Beast: the destructiō of the Dragon followeth: whose history, seeing it is the conclusion of the whole warrfare of the Church under the cross: first he repeateth briefly the things before spoken: secondly by a new Prophecy, he declareth the last ruin of him. The repetition is framed according to three times: the first, in which the Devil was taken, in the first verse. The second, how long he was bound, in the second verse; the third, when and how long he should be loosed, in the end of the third verse. And all these things briefly; which after are repeated more largely, by mentioning therewithal the state of the Church, of what sort it was in the mean time, through every of those periods. In the first, wherein the Dragon was taken, the saints were beheaded, at the beginning of the fourth verse. In the second, wherein the Devil or Dragon was bound, there was an unlike conditiō of men: for the saints reigned a thousand years (which was the time of the prisonmeant of the Devil,) both in respect of the souls slain in the former period, and also in respect of them that were on earth, who strove with the Beast, neither did submit under his yoke by any means, in the same verse, The other lived not again all that time, but being deceived by the frauds and impostures of the Beast, lay as it were dead and buried in their errors, in the fifth verse. The third period, which is of the Devil being loosed, relateth both the condition of the elect, and also the fury of the Dragon raging again. Those thousand years being expired, the elect lived, not a few, as in the second period, but they rose again in a far greater multitude, the errors of the Beast being left, and themselves converted unto true godliness. Which resurrection is called the first and blessed, because of the Priestly and Kingly dignity, & long continuing of the reign with Christ, in the sixth verse. The fury of the Dragon after a thousand years prisonment, shall be revived, in the seventh verse. He shall muster soldiers known by name, Gog and Magog, infinite in multitude, in the eight ver. He shall spoil all far and near, and shall besiege the tents of the saints, in the beginning of the ninth verse, and so far proceedeth the repetition of the former ages. That which doth follow from thence, is to come, his attempt against the beloved City, and utter overthrow both of the army, in the ende of the ninth verse, and also of himself, in the tenth verse. And thus far is the destruction of the enemies; afterward the happiness of the Saints is handled, whereby the Church shall shine having escaped all these calamities. Which felicity is declared two ways, both by the gathering together of the saints, in the rest of this chapter, and condition of them being gathered, in those that follow. The gathering hath a preparation, and execution. The preparation is of the Judge fitting upō a great throne in the eleventh verse. The execution is partly summarily toward them that are to be judged, where the form of judgment is out of certē books, according to the works, verse twelve, and the manner of standind before the judgment seat; the resurrection, in the thirteenth verse: partly by name, upon death and hell, and those that were not found in the book of life, in the fourteenth and fifteenth verse.
Scholions.
1 After J saw an Angel come down: How great pains the interpreters have taken in this chapter, we may see it by their commentaries. Especially the Papists torment themselves very much; to whom this is a labyrinth out of which they cannot rid themselves, no more then of all the other things in this book, in which they wander hither and thither, and err, neither can find any coming out anywhere, as it must needs be where the truth is not for a guide. The former exposition, the rehearsal of a great part of which is here made, will make, I hope, all things easy & ready to us. First then, in repeating things past, to the end that the things spoken of before here and there touching the Dragon, being now proposed to be seen all at once, may the better be understood, he speaketh of his apprehension; which briefly showeth by consequent, that he was loosed before, & in that time made those sturres which he is wont, when he hath the rains loose. From which it may be gathered easily, what was the condition of the primitive Church, as long as this disturber might confoūde all things at his pleasure. But at length his fury was bridled, & his power weakened by the Angel, a description of whom is here made. Who this Angel is we have learned from the former things, to weet, that it is Constantine the Great, who being borne the manchild of the Church, & making war for his mothers sake against the Tyrants, the Heathen Emperors, the Dragon it self. He is said to come down from heaven, bringing unexpected aide, in chap. 12.6.7. &c. So the Angel being to fight against the whore, and to assail her unwares, was said to come down frō heaven, in the eighteenth chapter and first verse. He hath the key of the bottomless pit, power to open the same, and shut up the Dragon, but not to cast forth the hellish smoke: in which respect only the key was givē to the Angel of the bottomless pit, chap. 9.1. There is therefore a great difference between these two keys. The great chain, are the foundations of the Christian liberty laid by him, by which he held the Dragon bound as with chains by a long succession of time, that he could not move himself to make any trouble. For now the way was stopped up against those Heathen, to the chief sovereignty; or if they attained to it by fraud, as Julian, yet they were so bound & tied with this chain, that they could not exercise their former cruelty.
2 Who took the Dragon; Overcame him by open war, chap. 6.15. & 12.7 For whē those tyrāts were overcome, the strength of the Dragō was takē away, neither could he enterprise any such thing as he exercised before. The Heathen Emperors are noted by the names of the very Devil, as also in chap. 12.9. the articles being also added for the preeminence of the wickedness, because they may by right be esteemed by his name, of whose poison, malitiousnes, and wickedness, they have been the ministers. Worthily doth a man bear his name, whose manners and disposition he taketh upon him. This apprehension signifieth that whole first period, frō the time of John and before, even unto Constantine, the last part of it being put for the whole. For saying that now the Dragō was takē, he would have it to be understood that before, he ran to and fro, devising as much evil as he could, as we learned in the seals, at chap. 6.
And hound him for a thousand years: He ordained that manner of ruling, which being afterward extended to a thousand years, left no power to the open enemies to reign over the Church, as in former time. And this is the second period, in which the Dragon was bound, that is, the Heathē Emperors were repressed unto the year 130. But I say this period to be of the Dragon, because it is not that full period, which before the Spirit did set of the whole Prophecy, to weet, of the trumpets. For this is of a longer time, and exceedeth that of the Dragon about two hundred threscore years and more. The history of the Dragon hath something peculiar to it self, neither is it strictly to be astrained to that rule. The binding of him is more ancient, then the blowing of the trumpets, done under the sixth seal, about the year 306, as was said in chap. 6.12. and 12.7.8 9. But the trumpets gave their first sound in the Nicene Council, chap. 8.7. and in their sixth sound, brought to the Dragon a releasing from prison, chap. 9.15. Wherefore we now understand that this second period is proper to the Dragon; agreeing with the trumpets, neither in beginning nor ende. The Jesuit Ribera measureth the times for the most part by the proper signification of the words, as the five months of the locusts; three years and an half of the reign of Antichrist: yet nevertheless he would have these thousand years to be taken indefinitely, for the whole space, from the death of Christ, even unto the time of Antichrist, to which opinion, at least as touching the beginning of the account, very many both of the old and new writers do condescende. But why have they not considered, that the Beast, which is the very Antichrist, reigned this whole thousand years, in which the Dragon was bound. Therefore his imprisonnement was not to be ended at the beginning of the reign of Antichrist, but this rather was to beginn together with it. That I may not now speak anything of that bar, which the Spirit hath put at chap. 4.1. I will show thee those things which must be done hereafter: which forbiddeth to look back to the time past, and warneth that all the following prophecy, consisteth in things to come, and latter then the age of John. Further more the agreement of the whole Prophecy which we have seen hitherto, cā not bear such a biginning to be made, as troubleth all things with confusion, which we cannot rid ourselves of. But shall we thing that the Devil was bound, when he raged most cruelly by the first Heathen Emperors? When may we say that he was loosed, if then he lay in prison, and in the stocks? That which the Jesuit allegeth out of the 12. chap. of John, Now the Prince of this world shall be cast forth, belongeth nothing to this cause, for so much as this is to be understood of the spiritual power, thē forthwith to be utterly destroyed by the death of Christ: but the binding which the Revelation speaketh of, belongeth to his tyranny over the bodies of the Saints, as frō the beginning of the fourth verse of this chapter it is manifest, where the souls of the Saints reigning after the Dragō was cast into bonds, pertain to them, who were beheaded by the same before his bonds, raging most furiously. Which calamity, what other can it be, than that of the cruelty of the Heathen Emperors? Wherefore neither the beginning nor ende of these thousand years is set down rightly by the Jesuit.
3 And he cast him into the bottomless pit. This bottomless pit is the earth, as it is manifest from chap. 12.3. where it is said, when the dragon saw that he was cast unto the earth, which yet is not so called after the custom of the common speech, but to note out earthly men; who in name only ar counted citizens of the Church. The woe also is denounced to the inhabitants of the earth and sea, because the Devil is come down to them, as in the same place verse 12. Now he must be conversant among these only, & his fury must be exercised against these, as hath been declared in the said place.
And shut him up and sealed upon him: To weet, the door, or stone, or some such thing, as they made the sepulcher sure, sealing the stone, Mat. 27.66. by which is signified, that the Devil was committed to most sure custody, such as he should not have so much leave as to look out of doors. Not because he should be vacant from business altogether by the space of the whole thousand years, (for he should cause huge sturres both by land and sea, as we learned even now from chap. 12.12. & know to hav come to pass in very truth, by those things which are mentioned in chap. 8.12.) but because he should have no power at all over the holy Church, against which he should undertake all his attempts in vain. He cast out a flood after the woman, but he lost his labor. For both the earth helped her, and she fled into the wilderness, beyond the chain wherewith the Dragon was bound, as in chap. 12.15. &c.
That he should deceive the Gentiles no more: The Gentiles are also the citizens of the false Church, whose dwelling was in the exterior court, and in the holy city, two and forty months, chap. 11.2. He speaketh not of these Gentiles now, but of them that wer wholly repugnant to the name of Christ; such as were those fierce tyrants of Rome, before Constantine. This sort of enemies should enterprise nothing against the holy Church, by the space of those years, because they should not know where it should be; yet in the mean time some other cruel enemies should entreat the false Church most cruelly, chap. 12.17. &c.
For afterward he must be loosed for a little season: After those thousand years are finished, the Devil was to be loosed again; wherein is set the third time, falling upon the beginning of the sixth trumpet: when the most cruel Turk, all fear of the Roman Empire being laid aside, which he saw to be forsaken of the Western arms, and at home drowned with slothfulness, riot, and dissensions, began an horrible tyranny also against the Church, and not only the false, but also the true, which then after a long distance of time, began to show it self, at least beholding a far off from the wilderness, whither she had fled, although she differeth her full return until some ages after. The Devil being then loosed, granted not so much as one hour of rest from war; but as soon as the truth began to come forth abroad, about the year 130, straiteway he provoked the enemy, to vex the same by what means he could. Therefore the Turk flieth upon the dominions of the Empire, he passeth over into Europe, he increaseth his victories, he rooteth out the majesty of the Roman name: he carrieth away all things with him as a swift running stream: neither is there at this day almost found any hold so strong, that can withstand his fury. But the time of this tyranny is but short, to weet, only for an hour, a day, a month, a year, that is, about three hundred ninety years, if we count the year by twelve months, and every month by thirty days, after the account of two and forty months, and three days and an half, chap. 11. If we follow the reckoning of the Juliā years, the impious kingdom shall not be prolonged beyond seven years more; then utterly to be abolished, without leaving so much as the footsteps of his name after him, as shall be said afterward.
4 Then I saw thrones; Hitherto the brief History of the Dragon: the same now is handled somewhat more fully, there being added together also the state of the Church, wherein it was in every of those times. The two first of which are shown elegantly in the same words. For when after the Dragon is bound, the thrones set are seen, and also the souls of them that were beheaded, sitting upon them, and judgment given to them: by these is signified that the primitive Church was miserably afflicted, before that mortal enemy was cast into prison. Then was there no seat established for her, no judgment was given, but she lay on the ground trode underfoot, every moment spending the life of many of her members for the truth; whereunto belongeth the cry of the souls, which desired vengeance of their most cruel enemies, chap. 6.10.11. Therefore all that time from John even until the binding of the Devil by Constantine, was a time for the hatched, for flaming fires, for the rack, and all manner of torments, as is very well shown here. Again the same thrones, and judgment given after that the Dragon was delivered to prison by Constantine, do show the notable felicity of the second distance of time which the Church enjoyed having obtained Emperors for her Defendours. For these thrones belong not to the saints reigning in heaven, as the Jesuit will have it, entangling himself in many absurdities; but they which dwell on earth, in a better estate, in regard of the open enemy, then in former time. For why should the reign in heaven be limited with a thousand years? Or why should they begin to reign after the Dragon was bound, as if the reign in heaven wer not perpetual? Moreover such ar counted in this reign, who ar dead a thousand years ago, as in the next verse: which cannot be understood of the reign in heavē, in which, unless the souls of them that die, fly forthwith, they shall never afterward come thither. But more plainly of this matter at the next verse.
And they sat, 〈 in non-Latin alphabet 〉 , it may be put, and perhaps better transitvely, they did set. So the order of construction runneth easily, being reduced by the accusative cases which follow, et animas, and the souls, et illos &c. and them which worshiped not; in the same sense vidi thronos, I saw thrones, and they did set on them, to whom judgment also was given; both the souls of them which were beheaded, and also those which worshipped not the Beast &c. who all lived and reigned with Christ a thousand years: and judgment was given them: they were dealt with according to their righteousness, themselves being set at liberty, and their enemies suffering the punishments of their cruelty. Even as on the other side ons judgment is said to be taken away, when a man is oppressed with injuries, and the doers of them, go away scot-free as Job complaineth, God liveth who hath despised my judgment &c. chap. 27 2, and 34.5. Or judgment to be given, may belong to the reign, as in the Psalmist, O God give thy judgments to the King, & thy righteousness to the Kings son: Let him judge thy people justly, and thy poor with equity, Psal. 72.1.2. as though he should say, the Church now is advanced to that dignity, whereby she should give laws to others, which but lately was accustomed to receive them, being most abject▪ and obscure, and of no estimation with the world.
And the souls of them that were beheaded. If ekathison they sat, be taken as a verb neuter, then these words are to be referred to the verb eidon, & vidi animas, and I saw the souls &c. These are the souls of the godly Martyrs of the first period, who under the Heathen Emperors, laid down their lives for Christ's sake; who now at length by means of Constantine, obtain glory and honor. But how is this, wilt thou say, they not being on the earth? Their souls were placed on thrones, when they who took away their lives unjustly, were justly punished by Constantine, that is, whē the tyrants were killed, and condign punishment inflicted upon them for their cruelty. The just man shall rejoice when he seeth the vengeance of the wicked, and shall wash his footsteppes in their blood, as the Psalmist describeth. And again, a two edged sword is in the hand of the Saints, to execute vengeance on the Heathen, which honor shall be to all the Saints, Psal. 149. It is a glorious thing for the Saints, that their injuries are nor neglected, but ar at length recōpensed with just punishment. This is it which the souls desired earnestly, chap. 6.10. And these seats are that deliverance which they obtained a promise off in the same place.
And which worshipped not the Beast; These also were placed, or sat in the seats; which are men then living in the second period; whereupon he not only mentioneth their souls, as even now of the Martyrs, which were in the age past, but the whole man, saying those which worshipped not &c. From which we must observe, seeing the godly are described by those marks, that they worshipped not the Beast, neither suffered themselves to be noted with his mark either in the forehead or on the hand, and that in the second period whē the Devil was bound, which took the beginning at Constantine himself, and continued from thence by the space of a thousand years, that the Beast was all this time. Otherweise there could have been no praise of the Godly living in this time, if there had been no occasion and matter for them to get praise by. Wherefore the Beast was bred together with Constantine, when the Dragon being thrust out of heaven and going into prison gave his power and his throne and great authority to the Beast, chap. 12.13. and 13.2. He could not suffer that any truce should be granted to the Church, but when he saw his open fury to be repressed, he ordained the Beast his Vicar in his room, being absent, by whose endeavor at least, he might satisfy his hatred. Therefore the three years reign of Antichrist is a trifling toy, a part whereof we see here manifestly to extend unto a thousand years. Secondly, let the Papists consider, what a vain forgery that Antichrist is, whom they dream off. For there is no Antichrist properly so called, and for excellency, whom the Spirit in this Revelation teacheth to us, besides that Beast of the thirteenth chapter. But the Papists Antichrist is not this Beast, as not being to come, before these thousand year • of the binding of the Devil be finished. So the Jesuit teacheth that these thousand years are without doubt the whole time frō the death of Christ even to the time of Antichrist. But this Beast ruleth through all the time in which the Devil lay bound. Therefore the are mere toys, which the Jesuit obtrude to the world, miserably deceiving, as others, so much more themselves: who are altogether careless of a present destruction, and quake at some vain shadows to come. They rest, I know, in this matter upon the authority of some Holy Fathers, to whom they do no less injury, then procure danger to themselves. These being far from the event of things, spake only by conjecture, which to prefer before most certain events, is not only foolish, but also greatly contrary to the minds of them, who everywhere confessing their ignorance, provoked rather to search out the truth which the day should teach, then to rest in their doubts, which even they themselves condemned of ignorance. Wherefore they who will yet hold fast their known errors, are deprived by the just judgment of God of all even common sense: that so in flattering & handling themselves gently, they may throw themselves headlong to eternal and unevitable destruction. Furthermore observe from this place, that the two and forty months in chap. 11.2. and 13.5. are not to be numbered after the common manner, seeing the Beast, to whom these months belong, was in the view and eyes of men, the space of a thousand years, as it is manifest from his adversaries, who should be altogether none, if he should not be at all.
And they lived and reigned Both the souls of the Martyrs, and those which withstood the Beast, enjoyed a Kingdom with Christ this whole time, in which the Dragon was bound. Not that any one continued his life so long, but because there never wanted a succession of the godly, who embraced the truth, notwithstanding the rage of Antichrist. To acknowledge the truth, is in very deed to live and reign with Christ, even as on the contrary, either not to know, or to despise the same, is in living, to be dead, and in the highest top of reign, to be in a more vile estate, then the most abject slave. But he maketh mention of the reign of these years, not because when they were finished the Saints should cease to reign, (for we see that the first resurrection doth follow by and by, which should make the former glory more abundant,) but because the Church in these years chiefly, lying hid in the wilderness, and in the secret of the temple, should seem to the world to have perished utterly, chap. 11.1. and 12.14. he showeth that the same reigned with Christ all this most sorrowful time. Which doubt could not befall concerning the saints in heaven, who we know, do enjoy a blessed time, as soon as they are departed out of this valley of tears. This reign of most courageous champions, was shown before by that holy army of an hundred forty four thousand, who camped in Mount Zion, and followed the Lamb, whither soever he went, ch. 14.1.2. whereof this verse is a rehearsal.
5 But the rest of the dead. Such then was the state of the Saints by the space of a thousand years of the Dragons binding. Now in a few words is signified the condition of the multitude in that space. These refused the truth, and snorted a long night, not awaking those whole thousand years, that the sunbeame of most wholesome doctrine might shine upon them. And this is that Apostasy which Paul said should come, before the Lord should appear, 2 Thess. 2.3. and which John expressed before by the whole earth wondering after the Beast, chap. 13.3. and 17.8.
This is the first resurrection: The third period, whereby is taught in what condition the Church should be by and by after those thousand years were ended. More clear truth should now at length return to the world: and the elect everywhere should assemble together to the appearing light of it. Which earnest desire of theirs, is called the first resurrection, to weet, in respect of the second, ver. 12. as there we shall see. A greater number now then before, and with more vehement affections, should make hast to the Gospel, as came to pass at the end of those thousand years, to weet, at the year 130. when very many, before dead in the Romish superstitions, wherewith they were overwhelmed, opened their eyes at the rising of the truth, & so did rise unto life from which of late they were strangers. Among these wer numbered Marsilius Patavinus, Johannes de Gauduno, John Wickliefe, and many other excellent men of sincere godliness, and great learning for that time. By their labor others in great number wer recalled from their errors unto the truth, as it were from death to life, as we said before in chap. 14.16. This wonderful conversion is called the first resurrection, under the name whereof John repeateth, and together also declareth those former times. This is not therefore the resurrection at the last judgment, as the Jesuit interpreteth, who forgetting himself in this verse, extendeth now evē unto the day of judgment, the thousand years, whose ende lately he did set in the coming of Antichrist. What time then shall be left for Antichrist, not beginning his reign before that the Dragon shall be let out of prison? Shall the first entry into his Kingdom fall on the day of judgment? It were in deed to be wished, for so neither should he accomplish that three years and half space, which the Papists tell shall be so miserable, and bewail so lamentably. Furthermore they which were lost before, do become blessed in this resurrection; which thing shall not come to pass in the last. Moreover, how is this the last, which is called the first, and a latter then which, there is another, ver. 12? How is the reign of a thousand years with Christ after the last resurrectiō mentioned for great, which we know to be eternal, nor to be limited with any revolution of years, ver. 6? Shall also Satan be loosed, and shall that war of Gog and Magog be raised after the last resurrectiō? For certain, this resurrection shall be after those thousand years be accomplished; and this war shall be moved, after the same years be complete, ver. 7. The Jesuit feigneth a strange resurrectiō, after which such sturres shall be on earth. But it is worthy to be observed with how great unsensiblenes he is strikē. Here where he hath Augustine going before him in a right opinion, he rejecteth him. But at other times often, where by reason of obscurity of things, he is manifestly deceived, he runneth after him apace most swiftly. For the Jesuits in seeing see not, being by the just judgment of God altogether blinded.
6 O Blessed and holy is he: They are blessed who do embrace from their heart, the truth restored again to the world. For this is to have part in the first resurrection. As Christ saith to Peter, thou shalt have no part with me. John. 13.8. as though he should say; unless thou suffers these things to be done, which I will have, thou art not indeed partaker of me. Therefore no man hath part in this resurrection, which either embraceth the truth with a dissembling heart, or hath obtained some certain knowledge thereof; but only he in whose heart it taketh root, bringing forth fruit unto eternal life. For all that is borne of God overcometh the world, 1 John, 5.4. and Christ loveth his even to the end, John 13.1. suffering none of them to be lost, John 17.12. For, who shall ravish them out of his hands? John 10.28. Which most certain salvation of the faithful, sealed up to them in their harts by the Spirit, being unknowen to the Jesuit, he findeth this blessedness which the Spirit speaketh off, nowhere but in heaven. But he erreth, as his manner is. This blessedness is of the life present, necessarily to be published chiefly at the new appearing again of the light of the Ghospel, seeing it should come to pass, that they who should join themselves to the truth, should both be stricken with the lightning of excommunication of the Beast; and also should be condemned of the world as most wicked men. Who would not tremble to be banished from the only holy Catholic Church, as the Romish vaunteth her self to be, unless the Spirit had confirmed those to be blessed and holy who should receive with a sincere affection, the truth raising again • ▪ and therewithal had taught that, that Romish Church calling her self Catholic, by a true name is a most impudent horlot? This resurrection is only of those, who forsaking the Romish Synagogues, do become the true citizens of the reformed Churches: they which still abide in the Popish corruptions, have no part in the first resurrection, neither shall have any in the second, unless they repent.
He that hath part: 〈 in non-Latin alphabet 〉 , melaq: A metaphor taken from portions, distributed once by lot, to this ende, that we might acknowledge God's mercy and providence in everyone converted, without attributing anything to chance and fortune.
On such the second death hath no power: The second death is destruction in the lake of fire burning with brimstone, before in chap. 19.20. But why doth he only exempt them frō the second death? because the partakers of this resurrection have not yet finished the first, to weet, the death of the body: which being inflicted upon them by the Beast, yet shall they be altogether free from the second, which ought to be a comfort to them in their sufferings. Surely there is no need of this consolation in the last resurrection, where we shall no longer live by faith, but shall behold the very inheritance hoped for. Therefore this is the comfort of men warring on earth, which are sure of the victory, but have not yet got the crown.
But they shall be the Priests of God and Christ: chap. 1.6. and 5.10. It is said in the dative case Priests to God: but this explaneth the other. All the faithful are Priests & Kings in Christ, that is partakers of these dignities, and in some sort also endued of the faculty and power of them: but here some greater thing seemeth to be spoken, after the manner of the Hebrews, who attribute the name of God to those things which are most excellent in their kind, as a Prince of God, &c. as was noted before. After which sort they seem to be called Priests & Kings of God, for that which is, most excellent Priests.
And they shall reign with him a thousand years: These thousand years do begin where the former ended, to weet, in the year 130. In which is promised a continuing of the truth by the space of a thousand years, (frō that restoring of it whereof we have spoken,) in these our nations of Europe, to which also this first resurrection belongeth. But whither then again it shall cease, security possessing men, until Christ shall come as a thief in the night, as it is foreshowed in the Ghospel, he to whom all things are known, knoweth. We find nothing whereby to determine any certainty touching this matter. Only we have seen three hundred years now to have passed since this first resurrection: and that every day, thanks be to God, the truth groweth mor in use. We must also yet tarry some short space before that our brethren the Jews shall come to the faith. But after that they are come, and Christ shall have reigned some ages most gloriously on earth by his servants, in advancing his Church to most high honor abov all Empire, then also the Nations shall embrace true godliness according to that saying, And the Gentiles shall walk in the light thereof, and the Kings of the earth shall bring their glory and honor unto it, & the glory and the honor of the Gentiles shall be brought unto it, see chap. 21.24.26. For which cause it was promised to the Church of Philadelphia, that she should be a pillar in the temple of God, and that she should go out no more, chap. 3.12. that is, that it should have a firm & stable abiding in the new glorious Church. Which Church of Philadelphia, we have shown in the same place to be of the Gentiles. From which it is proved, that the truth shall remain for a long time yet among the Gentiles. For this is the Kingdom of Christ, when by the Scepter of his word he ruleth among any people. And this is the most true reign of any people, when it is subject to the government of Christ alone, and is ruled by his only disposition. Now at length we perceive of what sort that millenarie reign is, of which we are a part, thankes be to God; concerning which almost all the Fathers, Papias, Irenaeus, Justin, Tertullian, Lactantius, and Augustine also in some part, spake so many things and so highly. Without doubt they would have this Kingdom to be spiritual, whose unmeasurable pleasantness they expressed by corporal things after the manner of the Prophets. Yet nevertheless I will not deny that perhaps some leaned too much in their opinions to the delights of the body: but was it to this end to overfill themselves with them as men altogether lost in riots, and given over to all dishonest pleasures? It cannot be that any such thing should ever come into the mind of learned and holy men: but because they knew that under this reign of Christ his Church should enjoy very great felicity also of this life, they made mention of the abondance of such pleasures. Which we shortly expect, when the Romish Antichrist and the Turk shall be utterly abolished. Until this victory be gotten, the Church yet is in war, liveth in tents, & fighteth with many adversaries. But after this war is finished, she shall keep a most joyful triumph, and shall rejoice with perpetual mirth. So as they swerved not much from the truth, who commended the holy pleasures of this reign: unless in this, that some supposed, that these things should be after the last resurrection; wherein they greatly failed, when they added any earthly thing, to the eternal happiness of the saints, which cannot be expressed or declared, by any earthly thing which here we do enjoy. But let us observe how greatly they are deceived, who almost do determine a certain year, and day of the last judgment. The truth shall yet reign among the Gentiles for seven hundred years: how long afterward among the Jews, no calculation doth declare, as far as I can find out: but this is in the power of God alone, altogether uncerten and unknown to every creature, as Christ expressly teacheth, Mar. 13.32.
7 But when the thousand years are expired: Such then was the condition of the godly, in the beginning and during the third period. Now he relateth partly what troubles Satan wrought being loosed; and partly what troubles he will yet cause. First, he showeth his loosing in this verse, (for he rageth and is quiet at the commandment of God,) which loosing was done after those thousand years were accomplished. Not those whereof he spak last in the end of the former verse, but those of which he made mention in the 2.3.4.5. verses: of the beginning and end of which, we spake at the second and third verses.
Satan shall be loosed out of his prison: The open enemy shall then again invade the Church, as it came to pass in the rising of the Turks, as we shown at the third verse.
8 And shall go out to deceive the nations: His first labor, being loosed, shall be in preparing an army, in this verse: the endeavor whereof is afterward propounded to be threefold, in the verse following. The huge army shall be gathered, from many and sundry countries, as is shown by the sower corners of the earth: South, North, East, West: In which four quarters, seeing the whole compass of the earth is contained, least any should think that this Empire doth extend even as far & amply, he comprehendeth those four corners within the limits & bōds of two nations, Gog and Magog; as though he should say, think ye not that the whole earth shall minister soldiers to make this wicked army; so much of the South, & other parts of the earth, as there are Provinces in the possession of Gog and Magog, shall help to the preparing of these hosts. Therefore this power of enemies shall consist chiefly of these two sortes of people. But what nations they are, cannot be unknown, the Captain being known. To the finding out of whom, the time doth lead, as by the hand. For he riseth up after the thousand years of the Devils imprisonment; which time we hav proved both often, and in many words, to come out at the year 130. And what other Devil, open enemy of the Church, came there into the world, than that terrible Turk, who far passed all the former in all cruelty? who notably executeth the fierceness of the Devil, who knoweth that but a little time remaineth for him of this loosing. Wherefore the Devil seemeth to rage even visibly in the person of the Turk, whom he hath ordained for his Vice-Captain. Therefore Gog and Magog are the nations that ar subject to the Empire of the Turk, or at least those that minister arms unto him, for to perform his wicked entreprises. But yet so, as that Gog be the chief nations, and proper to the dominion of the Turk; as we learn from Ezekiel, who draweth his Prophecy chiefly against Gog, chap. 38. and 39. But Magog are perhaps the nations of another jurisdiction: yet always at hand to help the Turk. For Ezekiel inveigheth more lightly against him, as it were against a confederate, rather thē the chief author As touching Gog, a Reubenite is rehearsed by this name, 1 Chron. 5.4. But who besides the name, hath not likeness to this, as is clear frō these places of Ezekiel and the Revelation, in which only, he now spoken off being excepted, mention is found of him. The most learned Tremellius & Junius do think, that this name came of Gyge, who killed Candaules the Lydian, and reigned in his stead: from whence the lesser Asia was called Gog; even as afterward Croesus enlarging the bounds of his Kingdom unto Syria, a certain town nigh Libanus was called Gygarta, for that which is Gog karta, that is, the City of Gog: for in the time that Ezekiel prophesied, either Halyartes or Croesus, both the nephews of Gyge, reigned in Asia minor. Neither is it a new thing that the countre is should be signified by their chief Princes: especially in the scriptures, which declare that every nation toke their names from hence at the first. Yet this perhaps hath place, rather in the first Princes, then in their successors, albeit that these also gave names to the countries. But it was sufficient for the Prophet to note the nation by the name of her first stock, which at that time bare rule in the same place, howsoever perhaps that country was not so called everywhere. These things do make this sense very probable. Yet notwithstanding seeing Ezekiel, with whom, this place (being wholly taken from thence) doth well agree, maketh this Gog the chief Prince of Meshech and Tubal, in chap. 38.3. that is, of the Capadocians and Iberians of Asia, as Josephus teacheth lib. 1. chap. 6. of the Antiq. Neither was any of the posterity of Gyge, no not Croesus who reigned last and farthest, ever Prince of these countries, whose dominion was limited by the River Halys, as Herodote relateth in Clio, there is perhaps another reason of this name. Which seemeth to be such, that Gog is not an usual name of any nation, but a name made of Magog, that both it may note the great union of both people's, and also that Gog doth spring frō Magog. For Magog is the chief name of one of the sons of Japheth, who are reckoned to be Gomer, and Magog, and Maday, and Javan, &c. Gen. 10.2. And Gog is made thereof by taking away the first syllable, that we may know him to be a brāch of the same stock. But the countries which Ezekiel attributeth unto him, were not subject at that time to any such Prince, but at length they were to be under the power of some such, at which time that Prophecy should be performed: from which that Gog going out with violence as from the lifts, should make his first assault for the subduing of the other countries. As though he should say: behold I come against thee, o people, having thine offspring from Magog: but who abidest in the countries of Meshech and Tubal. By which he noteth out most fitly the Turks in their first original. For these are Scythians by birth, who dwelled by the North side of the mount Caucase, as Zonaras writeth in the 3. tom. ad Constant. Pogonatum. Who after that they were called into Persia against the Saracenes, at length forsaking the Persians, brought under their power the Babylonians, & almost the whole East, Armenia, Iberia, Cappadocia. Therefore the Scythian nation is the Turk, at length made Lord of Meshech & Tubal, of the Cappadocians, & Iberians. In which places he was at quiet until the Devil being loosed, about the 130. year did seduce this natiō, & provoked them to make opē war to the Church. For Andronicus Palaeologus being Emperor, he slew the Roman army in Paphlagonia, not leaving one alive: which gate being opened unto him, he passed through, even unto Sangarium, and made all the provinces from the sea Poncus and Galatia, even unto the sea of Lycia and Caria, and to the river Eurymedon, to be of his jurisdiction▪ see Niceph. Greg. lib. 5. Byzant. Hist. From hence was the beginning of all miseries; Ottoman rising by and by after, by whom now for a long time hath the calamity of our world been spread. So then was Gog seduced, Prince only of Meshech and Tubal, when first he began to go on with rage, but to whom now all Asia the less, Syria, Mesopotamia, Arabia, Judea, Palestine, Egypt, the Islands, Greece, Macedonia, Thracia, & c, obey. Al which Provinces, after this tyranny increased, do come in that full largeness under the name of Gog in the Prophet. But thou wilt say, what alliance hath Gog with Magog, if we grant him to be a Scythian by his stock? A most nigh, both of kindred and nature. For Magog is a Scythian, and the Prince of that nation, as Josephus declareth in his first book and 5. chap. Magog, saith he, was the author of the Magogites, named of his name, which are called Scythians by the Greeks. But Sibyll describing his countries, seemeth to prophecy another thing: woe woe be to thee ô land of Gog and Magog, compassed with the rivers of the Ethiopians. Whither then is Magog between the Rivers of Ethiopia? But we know that these Southerne people's are bordering on the sea, and that this name agreeth not to any natiō nearer the North then Egypt, which sometime is called Ethiopia, as Eustatius on Dionysius declareth. And without doubt this is that Ethiopia which Sibyll meaneth, which justly she attributed to Magog. For who knoweth not that colonies of the Cereases Scithyās wer brought into Aegygt? where there is also a town of their name? And also Ezekiel reckoneth the Persians, Ethiopians, and Putei in the army of Gog, chap. 38 5. Therefore Sibyll describeth not Magog by his proper country, but by a colonie sent which she chiefly maketh mention off, because the calamity of Magog should most of all rest upon that part of the earth. But let it be granted that Magog is a Scythian, how hath the Devil deceived him? In provoking him to join his battles with the Turks, and together to attempt the destruction of Christians. When first by the straits of the Caspian sea, new troupes of Scythians had broken by force into the nigher Asia, about the year 1250. Johannes Duca being Emperor at Nice, they were troublesome to the Turks their kinsmen, who a few ages before came into those countries, whom they drove out of the contreyes beyond Euphrates, into those straits of Armenia the lesser, and Cappadocia, whereof we spake even now; so as they were constrained necessarily to crave peace of the Roman Emperor, whereby they might resist the inroads of the Scythians, pursuing them at their backs. And this was the state of things, until the time limited came, wherein the Devil should be loosed from his bonds. But then being let go out of his prison, he brake off this strife between these two, and made one agreement of their minds, for to abolish the Christian name. Since that time the aide of the Scythians their countrymen hath never been wanting to the Turk; in whose strength at this day he trusteth greatly, as we see in the late expeditions into Hungary, where he had great armyes of the Tartarians, who ar the natural Scythians, the offspring of Magog: Therefore the society of Gog and Magog against the saints, is evident in these days: whō not kindred & affinity of a common stock, but only fraud & deceit of the Devil associated. Such then is the army of the Turks & Scythians, both indeed of the same original: but of both, these are called Gog, because they are descendded from Magog, evē as a river from the fountain, although now they be the princes of this warfarre, neither retain they anything now of the Scythians, because of their long sciourning in Asia, but only some footsteps of the former name. But these partly newly come from Scythia, partly the inhabitants at this day, but called into these coūtreyes, as necessity requireth, delight yet in the name of their first Prince. The number of this army is almost infinite: for it is as the sand of the Sea, that is, exceeding great and innumerable, being defined before to be of two thousand hundred thousand, in chap. 9.16. in both places is signified an huge multitude. But what Emperor but the Turk, goeth to battle with so populous an army? Scarce all the Christian armies joined together in any expedition, do equalize the fourth part of it.
9. They went up therefore into the plame of the earth: In the former verse we spak of a threfold ēdevour of this mustered army: the first of which is this going up into the plain of the earth; whereby is signified the same thing which was expressed before by the third part of men killed, chap. 9.15. But this so express mention of the latitude, declareth that this tyranny shall overspred much more in breadth then in length. For Egypt being subdued, & a great part of Africa, and toward the North, even to the borders of the Tartarians; this their Empire extēdeath no less it self frō the South unto the Septemtrion, yea far more, then was once belonging to the Empire of Rome. From the East to the West, they have scarce attained anymore then the third part. Moreover they have had so easy and ready a conquest hitherto, that justly they may be said to go up upon the breadth, who have brought under their power many countries, rather by travelling over them, then wearying them with any long and doubtful war.
And they compassed the tents of the Saints: The second endeavor is the assaulting of the tēts, in which the Saints dwell. Whose tent is our Europe; which after the truth restored, the cruel Turk doth hold besieged on the East and South parth these three hundred years. For the Saints are yet in campe under their tents, and shall not have an end of the warfare till before that the marriage be come: at the solemnization whereof, they shall cast off their soldiers cassocke, and shall put on more joyful garments, meet for so great mirth.
And the beloved City: The third endeavor, so far as which, hath proceeded the repetition of the former Prophecy. This third is altogether to come. For howsoever the holy city was above granted to the Gentiles to be trodden underfoot a thousand two hundred three score days, chap. 11.2. and the same again was renewed (after that time was past) in the CHURCHES, which in these last times are reformed according to the rule of the divine truth; yet it is not to be doubted off, but that the beloved city is for excellency sake, that multitude of the believing Jews, who now at length shall shortly be joined to the company of the true believers in Christ. The judgment that followeth, doth require it should be so, whereby the Turk endeavoring to conquer this city, shall upon a sudden be overwhelmed. But where and when this siege shall happen, may be gathered from those things which have been spoken before. The place shall be Hartsebhi, the mountain of beauty, the Oriental armagedon, the very land of Judea. So Daniel chap. 11.45. and elegantly Ezekiel chap. 38.8. After many days thou shalt be visited. For in the latter years thou shalt come into the land that is come home safe from the sword, and is gathered out of many people's, thou shalt invade the mountains of Israel, which have long been wast: with it being brought out of the people's, all shall dwell safe. The time shall be at the end of a thousand three hundred thirty five years, of which Daniel speaketh in chap. 12.12. when the hour, day, month, and year of the Turks tyranny shall come out, to weet, at the year a thousand six hundred ninetith more or less. But of these things now briefly, perhaps occasion shall be given at another time to declare them more at large.
But fire came down from God: The last destruction followeth, and first, of the army, in this verse; which God by some extraordinary way, shall destroy utterly. For from heaven he shall pour out his wrath upon the armyes of the Turks; as before chap. 16.21. and more largely in Ezekiel chap. 38.18.19. &c.
10 And the Devil that deceived them: The Emperor himself the Turk not only in respect of his own person, but also of the whole state & succession of his Empire. For there shall not be anymore, either Emperor or name of Turk. But the word Devil is used by a figurat if kind of speech of the principal cause, for the instrumental: which is very significant in this place, showing that not only this one enemy the Turk shall be destroyed, but that no opē enemy shall arise ever after. For the Devil, by whose labor they are raised up, shall not be thrust into prison again for some time, but forever he shall be cast into the lake of fire, never to go out for to raise up any such new troubles.
Where was also that Beast and that false Prophet: Therefore all ar in a like condition, which are punished with the like punishment. The name of Christian maketh no difference between the Turk and the Roman Antichrist, unless perhaps for to increase his punishment, for as much as he had a greater means of truth and grace. But observe, that the Beast & the False Prophet were already destroyed, as also their destruction hath been declared before, to whom at length that Devil is added, a partaker of the same punishment.
And they shall be tormented: The vulgarlatine translation omitteth the copulative conjunction, and joineth the verb, shall be tormented, next with Beast and False Prophet: but amiss, considering tha it is no less necessary to understand that the common punishment of them all shall be eternal, then that the punishment shall be one and the same.
11 Then I saw a great white throne: Thus far concerning the destruction of the enemies; the happiness followeth, which the Church shall enjoy after all these storms are driven away. The first part of it is, the gathering together of the Saints, in the rest of this chapter. Which gathering is represented by the resurrection of the dead, and the judgment given touching them. For, by the most learned men's leave, I do think that this resurrection, commonly believed, so far as I see, of all men, to be that last resurrection of the bodies of all men, who since the death of the first Adam do sleep in the graves, pertaineth to no other thing, then to the full restoring of the Jewish nation. Not that I desire to set a broach new opinions, & profer them to the world, or because it delighteth me to go against the consent of all men, (I hope that such proud & impudent rashness is far from me; and God is my witness how I detest that itching desire of searching out & forging new errors, through a loathing of ancient truth,) but only because the whole order of things, & the merveilous consent of the rest of the scriptures do compel me to follow this interpretatiō. Which thing I have thought good to relate in a few words, that it may appear to all men by what means I am brought into this opinion: that if they shall have any weight for the truth, we may gain the knowledge of a thing not sufficiently known before: but if they shall not be firm and sound, they may be thrust through by the censures of the godly; and I myself at length may be freed from this error, of what sort soever it be. First therefore, when I diligently weighed those things, which in the next chapter following are rehearsed to be after this resurrection, I saw that they agreed by no means to the heavens properly so called, but to have place only on earth. Of which sort are that this holy city cometh down from God out of heaven: that she is a spouse prepared only, and adorned for her husband, not yet givē: that the hope of reward is put off unto the time to come: ver. 7. that one of the seven Angels showeth her to John, ver. 10. of which sort of ministry, there shall be none in heaven. The very name also of which Angel being but heard, seeing that he is one of those seven which ar appointed chief actours in the last plagues, ch. 15. may declare within what bounds we ar conversant. Whither also shall the Apostles make the foundation of the wall of the holy city in heaven, when Christ delivereth up the Kingdom to his Father? Or whither shall the Kings of the earth bring their glory to the Church in heaven? Or shall anything redound from hence to the health of the nations? These things therefore, and many other of the like sort, considering that they shall be after this resurrection, drove me to another interpretation, and chiefly to that which the natural force of the words manifested. For I remembered, that the calling of the Jews openly and often in the scriptures, is called the resurrection of the dead, as in Paul, for if the casting away be the reconciling of the world, what shall the receiving be but life from the dead? that is, as Oecumenius saith, among other interpretations, what shall the receiving of them be, but tha • we say, that he quickeneth them being dead in sins which receiveth: to weet God. Well and agreeably to the Apostles mind, judging that the very receiving of the Jews should be life from the dead. Most learned Theod. Beza so interpreteth, as if the Apostle should say after a proverbial manner of speaking, that it shall come to pass, that when the Jews shall come to the Gospel, the world shall be as it were revived, by an argument of things compared. But I forbear to heap together interpretations. The very words of the Apostle are plain enough of themselves. The second place is out of Isaiah chap. 26.19. Thy dead men shall live again, my dead bodies shall rise again: awake ye that dwell in the dust, for thy dew is as the dew of herbs, and the earth shall cast out the dead. In the former chapters the Prophet hath foreshowed the desolation of the whole earth: severally of certain nations, from the twelft chapter, and of all together in the chap. 24. But seeing this renewing of the Jews which he speaketh of, shall be after that Babylon is overthrown, and the same such, as whereby the Lord will swallow up death into victory, and wipe away tears from all faces, as chap. 25.8. it must needs be that this full restoring is yet looked for to be fulfilled, and not to be esteemed past in those smaller deliverances, which came to this people long ago. Especially considering that there is a more express noting of the time in those things which follow next, where the Lord saith, that in that day he shall visit Leviathan, that long and crooked SERIENT, and the DRAGON which is in the Sea, in Isaiah chapter 27. ver. 1. by which words he signifieth not the Babylonian, (for he was far removed from the sea • ) but without all doubt the Turk, whom likewise our holy Apostle John agreeably unto it, calleth a SERPENT and DRAGON. This, is worthyly called a long SERPENT, the bounds and limites of his Empire being spread and extended so far abroad: and no less instly said to be crooked, if an • do consider well the Provinces of his Jurisdiction.
For we may consider the knob head to be in Greece, Macedonie, Thracia and the other nations of Europe; his some what stretched out body to be in Asia the less, called at this day Anatolie: afterward his belly bowed & going in circuit by Syria & Phoenicia: as Dionysius writeth most elegantly of the Gulf Issicus: As a Dragon cruel in looks is wrapped about round creeping, slow. Last of all his tail following with a long train through Egypt, and the coast of Libya, and gathering it self as it were into a circle. This Serpent goeth not with strait passes, but bowing himself into many crooked circuits, thrusteth forward his very body. Who is he that beholding this Empire, not so much stretching it self in length, as going forward with a crooked winding, may not perceive the lively image of the crooked serpent? It is not my purpose to hunt after vain subtleties, but to bring only the truth, as far as I see, that figure of the Serpent, which the Spirit hath represented to us. There is added the habitation of this serpent to be in the Sea, for which cause he is called Leviathan or Whale. How wonderfully doth this agree to the Turk, who hath fixed the seat of his Empire in the very mouth of the Sea Pontus and Propontide; to weet Constantinople? Therefore when God shall call to an account this Serpent & Leviathan, that is, when he shall utterly abolish the Turkish name, then shall this resurrection be. For the Prophet joined together these two things, saying, thy dead shall live again, and at that time the Lord shall visit Leviathan with his most sharp sword: the next chapter beginning by an opposition of the time, in which he will bestow that benefit, which he mentioned in the end of the former. So John in this place next after the destruction of the Turks, addeth this resurrection. The third place is in the 37. chap. of Ezekiel, where, what other thing are the dry bones, the slain, and the graves, thē the Jews afflicted and overwhelmed with all kind of miseries and calamities? Who should have no greater ability to deliver themselves from that ruin, than have the dead and buried to rise out of their graves. And what other thing are the sinews, flesh, skin, Spirit, than a future restoring at length? Which shall be no less acceptable an well come, as almost is a new life of a sleep in the graves. Behold, saith the Lord Jehovah, I will open your graves, and draw you out of your sepulchers, my people, and bring you back into the land of Israel: that you may know, that J am the Lord, when I do open your graves, & bring you out of your sepulchers, ô my people, ver. 12.13. To what end should they be brought again into the land of Israel after the last resurrection? our dwelling place shall then be in heaven, not in earth. Moreover, that resurrection which Ezekiel speaketh of, shall be by degrees, and by little and little, ver. 8.9.10. But the general resurrection shall be in a moment, in the twinkling of an eye, 1 Cor. 15.52. Furthermore these bones are the whole house of Israel, ver. 11. and now shall be the uniting together of Judah & Ephraim, which those two pieces of wood joined together into one do declare. Which things belong properly to the Israelites, neither also past, but to come, as that happiness showeth, which is mentioned in the ende of the chapter, greater then any, that the days past can chaleng. But how doth that agree, that together with this resurrection, is conjoined the cōquering of Gog and Magog, chap. 38. and 39? unless that here the resurrection goeth before; in John in this place, it followeth, the cause whereof we will show by and by. Neither do I doubt, but Daniel hath meant the same thing by those many of them that sleep in the dust of the earth awoking, some to everlasting life, some to shame and perpetual contempt, chap. 12.23. For many are not all: but this word seemeth to have been used of set purpose, that a difference might be set between the general and this resurrection. He attributeth also the chief honor to them that teach and justify others, not so much for labors past in their life time, as for their present travel and industry. For they that teach, saith he, shall shine, not they which taught long a go. None of which things, we know, shall be after the resurrection. For brevity sake I will not examine, how that of Hosea 13, 14. belongeth also to this. Seeing therefore the scriptures do so freely use so express a similitude of the resurrection, to signify the restoring of the Jews, neither do we find a thing of so great moment else where fully declared in this book; we hope that we do no violence to the truth, if that we shall join this place unto the meaning of other the like. But some man will say that we have made mention of this calling in the former chapter: it is true, but that of the sixth vial was but begun, not perfect and absolute, as that of the last vial shall be, whē all the enemies shall be destroyed. Which distinction of calling the former words do manifest, when in that first, John was commanded to write, blessed are they which are called to the marriage supper of the Lamb, chap. 19.9. Whereby it is taught that the first was not perfect, where need was of such confirmation: the office whereof is to seal up a thing not yet sufficiently known, and to come; which, all being called had been superfluous. But Daniel writeth most plainly, who hath distinguished both the callings by their times. He setteth the first at the ende of a thousand two hundred ninety days. The second at the ende of a thousand three hundred and five. The distance between both is of forty five days, that is of so many years, as in another place with God's help we will show. Dan. 12.11.12. We shall see likewise in Ezekiel in the place before spoken off, that the dry bones being covered with flesh and skin, did move themselves alike, and approach one to another. Moreover, after some time, during which they were destitute of Spirit, at length being quickened by the same, do live a true life, and do perform all those offices of life peculiar unto bodies endued with souls. That approaching of the dry bones, is that first calling of the former chapter. The coming to of the Spirit, giving to those bones perfect life, is the latter calling, this resurrection to which nothing shall be wanting unto perfect salvation. Both which, though Ezekiel comprehendeth in the same chapter, yet he handleth the more distinctly afterward. For first, before that war with Gog and Magog, he mentioneth the resurrection, as also John that which was begun in the former chapter: afterward when Gog was destroyed, he describeth a most glorious building of the temple in the 40. chapter &c. which is this second and full resurrection. Therefore the first resurrection of the Jews, (of the Jews I say, for the first resurrection of this chapter ver. 5. is of the Gentiles, into which notwithstanding shall fall at length this first of the Jews, that every way it may be the first,) shall be by and by after the destruction of Rome. The second shall be strait after the Romish Pope and the Turk be destroyed. This resurrection is a power to enter into the temple, which the smooke did hinder to all until all the seven last plagues were accomplished, ch, 15. the which is spent in destroing the Pope of Rome and the Turk, as was spoken sufficiently before. If I seem to any, to weaken the g • neral resurrection, by taking so notable a foundation from it, let him understand that it taketh no damage from hence. This place hath yet left a most strong ground to confirm the same. For the Spirit doth not deceive with a feigned similitude, but of which ought to be a most certain persuasion among Christians. Otherweise certainly he had lost his labor, if he had brought anything lacking credit. Moreover he should have driven to defperation, in propounding that which must not be done: for they would have thought, that even so they had been past hope: but using a tipe of a thing that should most certainly come to pass in his time, he both maketh the calling undoubted, and also declareth the manner, whereby at length the resurrection shall be accomplished. And thus much of the true sense of this argument: now we will prosecute the rest,
Then I saw a great white throne: The preparation of God the judge, setting his people at liberty, taken from a similitude of the general resurrection. For the power and mercy of God shall be no less clear in the molifying of men hardened by so long a revolting, and in bestowing salvatiō upon them so past recovery, then at length shall appear in raising out rot • en bodies out of the graves. The throne therefore is white, most pure, most gracious, most comfortable, in the very form having a demonstration of mercy. Great, to declare the most imperial majesty of God, which now shall be made evident in this assembly of his people: he sitteth also upon a throne, ready to judge, because there shall be no more any delay of rewarding: the stay whereof before brought men into that opinion, as if God regarded not the earth: there fled from the face of him that sitteth on the throne, both earth and heaven: a great alteration of all things being made, both the false Church plucked up by the roots, and also the true augmented with so great fruitfulness, that her former sorrowful face may seem to have fled away.
12 And J saw the dead both small and great: Such then was the judgment: now at described those that shall be judged. These small and great ar Jews, who before hated the faith, and were spent with such calamities, that they might seem to differ nothing from the dead. Now all of them shall appear before God, everyone to undergo the judgment, either of life or death. For now it shall be made manifest who ar elect, and who reprobate. They which yet shall resist the truth obstinately, shall be numbered among the last sheep. No remedy shall be used afterward, whereby their stubborn minds may be subdued. But why saith he small and great? Whit her in the last resurrection, according to the manner whereof, all things are here applied, shall everyone appear in that stature, in which they departed this life? For this cause some have affirmed too rashly, that everyone shall rise again in that talnesse, in which Adam was created. Which opinion, both resisteth evidently this place, and also taketh away the truth of the restored body, if there shall not be that just stature, in which they died.
And the books were opened: The form of judging, by books opened, which are the consciences endued with the true light of God's will, & with a lively feeling of all their actions. These shall now openly manifest to all men, them in whom there is a sincere mind given of God, and in whom lay hid hitherto the seed of election.
Then another book: Of God's decree and election: these things ar spoken after the manner of men, considering that it is our manner for the help of our memory, to record in books things done, and in judgments to give sentence according to the truth of them. Therefore election is no new thing, neither doth it depend on our pleasure, but is founded on the eternal decree of God.
And the dead wer judged &c. After or according to those things which wer writ̄ in the books, as once in the return frō Babylons captivity, they wer removed frō their place & office, whose genealogy was not found. Nehem. 7, 61.64.65.
The Gospel is in truth savoury to no man, neither doth any man give his name to it from his heart, but he who is written in the book of life; and in the book of his heart, hath a writing answering the same word for word.
13 And the Sea gave up her dead: The way whereby they that are to be judged, are presented before the judgment seat: to weet, the Jews wer gathered from all the corners of the earth: as in the general resurrection nothing shall hinder, by what kind of death soever any hath perished, but that a body shall be restored to him. Yet notwithstanding when as the Sea signifieth corrupt and false doctrine, by this also is noted, that those Jews which live in Christian countries, of which sort are very many in Spain, France, Germany, Italy, as it were in the bosom and compass of the Popish sea, of which we have spoken so many things before, shall open their eyes to acknowledge the truth, and shall fly together at the light thereof.
Death ulso and hell gave up: A Synecdoche of the general; as though he should say, and all that have died of any other death. It must needs be that the karkeise be drowned in the sea, or be covered with earth, or rot in the air, or be consumed of the fire, or devoured of beasts, or some like thing. As touching the drowning, he said before, the sea; as touching the grave, now he saith hell: Death containeth all the rest. But seeing death restoreth those Jews, which live in the Christian lands, and are infected with the Romish superstition, death and hell shall restore them that shall live among Turks and Heathen, who are banished further off from salvation, and are conversant in the inner parts of hell it self. For so are all those nations of whom the name of Christ is either hated, or not heard. Nevertheless it maketh no matter whither a man perish by sea, or land, either among Christians, or among the enemies of this name.
14 But hell and death: A special execution on death. Therefore as after the general resurrection no death shall reign anymore in the world, besides that eternal, which shall always feed up, and not consume the wicked, so after the Church shall be restored by that full calling of the Jews, death and the grave shall reign no more in her, as of old while as scourges they always lay upon the shoulders of the offenders, but only they shall serve to translate the elect into the Kingdom of heaven, whereupō they shall loose their former name. They are cast into a lake of f • re, not because either death or hell sustain any person, but because that which is proper to men, is attributed to them, as though he should say, there shall be no torment anymore either of death or hell, but in the lake of fire, where the reprobate die forever. But from hence observe, that seeing hell is cast into the lake of fire, that is into hell properly so called, that it obtaineth another proper signification, then that which commonly is given to it in our mothers tongue. It is takē of many for the place of the damned, but commonly it noteth not anything but the grave, and the common state of the dead, as may be learned from this and other places of this book.
15 And whosoever was not found: None shall be gathered into this Church, but he that shall be of the elect. How excellent is this preeminence of the Church, which shall not be defiled with any hypocrites and counterfeit Christians as before time? How fair is this field, which shall abound with most fruitful corn? without any tares and darnel? Whatsoever is found in this net may be laid up in a safe vessel. Therefore it cannot be declared in words how amiable this most glorious spouse shall be. It may come to pass that some may fall some time through human infirmity, but holy admonitions, and wholesome correction shall bring them again to good thrift and repentance. But shall everyone of the Jews be such? Some shall not embrace the truth, as is manifest from Daniel, many arising to shame and perpetual contempt, chap. 12.2. And we shall learn from the chapter following that some dogs shall be excluded without this city. But they which now shall refuse the truth, shall show forth a manifest token of their reprobatiō, that the Church shall not be subject to be deceived anymore. Wherefore in this renewing the goodness and power of God shall be most famous through the whole world. Which shall restore wretched men so wonderfully, and make so singular choice of them, whom he will redeem. But see how the godly shall receive comfort from hence. For whereas every most holy man might justly tremble through conscience of their sins, against this fear we have here a notable confirmation, that election by Christ setteth us free from guilt.
CHAP. 21.
AFTER I saw a new heaven and a new earth: for the first heaven, and the first earth were passed away; and the sea was no more extant.
2 And J John saw the holy city the new Jerusalem come down from God out of heaven, prepared as a bride trimmed for her husband.
3 And I heard a great voice out of heaven, saying, behold the tabernacle of God is among men, and he will dwell with them, and they shall be his people, and God himself shall be with them, their God.
4 And God shall wipe all tears from their eyes: and death shall be no more, neither neither sorrow, neither crying, neither shall there be anymore pain, because the former things are past.
5 And he that sat upon the throne said, behold J make all things new. And he said unto me write: for these words are true and faithful.
6 And he said unto me, it is done▪ J am Alpha and Omega, the beginning & the ende: I will give to him that is a thirst of the well of the waters 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 fearful and unbelieving, and abominable, and murderers, & whore mongers, 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.
9 And there came to me one of the seven Angels, which had the seven vials, full of the seven last plagues, and he spake unto me, saying, come I will show thee the Lambes wife.
10 And he carried me away in the Spirit, in a great and high mountain, and shown me that great city, that holy Jerusalem descending out of heaven frō God: having the glory of God.
11 And her brightness was like unto a stone most precious, as a Jasper stone shining as Crystal.
12 It had beside a great wall and hie, having twelve gates, & at the gates twelve Angels, and names written, which are the names of the twelve tribes of the childrē of Israel
13 On the East part there were three gates: on the North side three gates: on the Southside three gates: & on the Westside three gates.
14 And the wall of the city had twelve foundations, in which were the names of the Lambes twelve Apostles.
15 And he that spake with me, had a golden reed for to measure the city withal, and the gates thereof, and the wall thereof.
16 And the city lay four square, whose length is as large as the breadth of it: & the length, and the breadth, and the hight of it are equal
17 And he measured the wall thereof, a hundredth forty & four cubits, by the measure of man, that is, of the Angel. And the building of it was of Jasper.
18 And the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones.
19 The first foundation was of Jasper: the second of a Saphyr: the third a Chalcedonie: the fourth an Emerande: the fifth a Sardonix 20 The sixth a Sardius: the seventh a Chrysolite: the eight a Beryl: the ninth a Topaze: the tenth a Chrysoprasus: the eleventh a Jacynth: the twelft an Amethyst. 21 And the twelve gates were twelve Pearls, & every gate is of one Pearl, & the street of the city is pure gold, as shining glass. 22 Neither saw I any temple therein: for the Lord God almighty, and the Lamb are the temple of it. 23 And this city hath no need of the Sun, neither of the Moon to shine in it: for the glory of God doth light it, and the Lamb is the light of it. 24 And the Nations which are saved shall walk in the light of it: and the Kings of the earth shall bring their glory and honor unto it.
25 And the gates of it shall not be shut by day: for there shall be no night there.
26 And the glory and honor of the Gentiles shall be brought unto it.
27 And there shall enter into it no unclean thing, neither whatsoever worketh abomination or lies: but they which are written in the lambes book of life.
Analysis.
HITHERTO hath been the manner of gathering the Church; afterward is declared what shall be the condition of it being gathered. Which is shown to be most happy; first generally from the things seen; a new heavē & earth, ver. 1. & the holy city ver. 2. & also from things heard, partly in common, touching the presence of God with men ver. 3. Of the removing of calamities ver. 4. & a new restoring of all things, ver. 5. partly in private concerning the certainty of the Prophecy ver. 5. of the mystery now fulfilled, v. 6. and the rewarding both of the godly, ver. 6.7. and also of the ungodly ver. 8. And such is the general declaration. The particular relateth the revealing cause, an Angel ver. 9. & 10. And the thing revealed, universally, ver. 10.11. By parts, in respect of the wall and city, and essential parts, as the form of the wall ver. 12.13.14. The form of the city ver. 15.16.17 Afterward of the common matter ver 18. Special of the wall ver. 19.20.21 Special of the city ver. 21. The externe arguments by which the glory of this city is set forth, is first, God himself, who is both the temple ver. 22. and the light of the city ver. 23. Secondly, the Gentiles, which shall bring their glory to it ver. 24 both free from all fear and suspicion ver. 25. & also from any defiling by contagion ver. 27. Thirdly a marvelous abundance