A Revelation of the Apocalypse, Chapter 20

A Revelation of the Apocalypse · Chapter 20

p. 644CHAP. 20.

AFTER I ſaw an Angel comming down from heaven, having the keye of the bottomleſſe pit, and a great chaine in his hande.

2 And he tooke the Dragon, that old ſerpent, which is the Divill, and Satan, & he bound him a thouſand yeeres.

3 And caſt him into the bottomleſſe pit, which he ſhut up, and ſealed upon him, that he ſhould deceive the nations no more, til the thouſand yeeres were fulfilled: for after that he muſt be looſed for a little ſeaſon.

4 And J ſaw ſeats, and they ſate upon them, and iudgement was given them, & I ſaw the ſoules of them, which were beheaded for the witnes of Ieſus, and for the word of God, and which did not worſhip the Beaſt, neither his Image, neither had p. 645taken his marke upon their foreheads, or on their hands, and they lived and raigned with Chriſt a thouſand yeeres.

5 But the reſt of the dead men lived not againe, until the thouſand yeeres 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 ſhalbe the Prieſts of God and of Chriſt, and ſhall raigne with him a thouſand yeeres.

7 And when the thouſande yeeres are expired, Satan ſhalbe looſed out of his priſon.

8 And ſhall goe out to deceive the nations, which are in the foure quarters of the earth, Gog and Magog, to gather them togither to battell, whoſe number is as the ſande of the ſea.

9 And they went up into the plaine of the earth, and they compaſſed the tentes of the Saints about, and the beloved city▪ but fire came down from God out of heaven, and devoured them.

10 And the Divill that deceived them, was caſt into a lake of fire and brimſton, where was both that Beaſt, and alſo that Falſe Prophet, and they ſhalbe tormented day and night for ever more.

11 Then I ſaw a great white throne, and one that ſate on it, from whoſe face fled away both the earth and heaven, and their place was no more founde.

12 And I ſaw the dead both great and ſmal ſtand before God: and the bookes were opened, and another book was opened which is the book of life, and the dead were iudged of thoſe things, which were written in the books, according to their workes.

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 iudged every man according to their workes.

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 booke of life was caſt into the lake of fire.

The Analyſis.

VVEE have ſpoken of the deſtruction of the Beaſt: the deſtructiō of the Dragon followeth: whoſe hiſtory, ſeing it is the concluſion of the whole warrfare of the Church under the croſſe: firſt he repeateth briefly the things before ſpoken: ſecondly by a new Prophecy, he declareth the laſt ruine of him. The repetition is framed according to three times: the firſt, in which the Divell was taken, in the firſt verſe. The ſecōd, p. 646how long he was bound, in the ſecond verſe; the third, when and how lōg he should be looſed, in the end of the third verſe. And all theſe thinges briefly; which after are repeated more largely, by mentioning therewithall the ſtate of the Church, of what ſorte it was in the meane time, through every of thoſe periods. In the firſt, wherin the Dragon was taken, the ſaints were beheaded, at the beginning of the fourth verſe. In the ſecond, wherin the Divill or Dragon was bound, there was an unlike conditiō of men: for the ſaincts raigned a thouſand yeeres (which was the time of the prisō ment of the Divill,) both in reſpect of the ſoules ſlaine 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 meanes, in the ſame verſe, The other lived not againe 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 fift verſe. The third period, which is of the Divill being looſed, relateth both the condition of the elect, and alſo the furie of the Dragon raging againe. Thoſe thouſande yeeres being expired, the elect lived, not a few, as in the ſecond period, but they roſe againe in a farre greater multitude, the errours of the Beaſt being left, and themſelves converted unto true godlines. Which reſurrection is called the firſt and bleſſed, becauſe of the Prieſtly and Kingly dignity, & long continuing of the raigne with Chriſt, in the ſixt verſe. The furie of the Dragon after a thouſand yeeres priſonment, shalbe revived, in the ſeventh verſe. He shall muſter ſouldiers known by name, Gog and Magog, infinite in multitude, in the eight ver. He shall ſpoile all farr and neare, and shal beſiege the tents of the ſaincts, in the beginning of the ninth verſe, and ſo farr proceedeth the repetition of the former ages. That which dooth 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 himſelfe, in the tenth verſe. And thus farre is the deſtruction of the enemies; afterward the happines of the Saints is handled, wherby the Church shall shine having eſcaped all theſe calamities. Which felicity is declared two wayes, both by the gathering togither of the ſaincts, in the reſt of this chapter, and condition of them being gathered, in thoſe that followe. The gathering hath a preparation, and execution. The preparation is of the Iudge fitting upō a great throne in the eleventh verſe. The execution is partly ſummarily toward them that are to be iudged, where the forme of iudgement is out of certē bookes, according to the workes, verſe twelve, and the māner of ſtandind before the iudgement ſeate; the reſurrection, in the thirteenth verſe: partly by name, upon death and hell, and thoſe that were not founde in the p. 647booke of life, in the fourteenth and fifteenth verſe.

Scholions.

1 After J ſaw an Angel come down: How great paines 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 booke, in which they wander hither and thither, and erre, neither can finde any comming out any where, as it muſt needs be where the truth is not for a guide. The former expoſition, the rehearſall 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 thinges 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 ſheweth by conſequent, that he was looſed before, & in that time made thoſe ſturres which he is wonte, when he hath the raines looſe. From which it may be gathered eaſily, what was the cō dition of the primitive Church, as long as this diſturber might confoūde all things at his pleaſure. But at length his furie 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 manchilde of the Church, & making warre for his mothers ſake againſt the Tyrants, the Heathen Emperours, the Dragon it ſelfe. He is ſaid to come downe from heaven, bringing unexpected aide, in chap. 12.6.7. &c. So the Angel being to fight againſt the whore, and to aſſaile her unwares, was ſaid to come down frō heaven, in the eighteenth chapter and firſt verſe. He hath the keye of the bottomleſſe pit, power to open the ſame, and ſhut up the Dragon, but not to caſt forth the helliſh ſmoke: in which reſpect onelyonly the key was givē to the Angel of the bottomleſſe pit, chap. 9.1. There is therfore a great difference between theſe two keyes. The great chaine, are the foundations of the Chriſtian liberty layd by him, by which he held the Dragon bound as with chaines by a long ſucceſsion of time, that he could not move himſelfe to make any trouble. For now the way was ſtopped up againſt thoſe Heathen, to the chiefe ſoveraignty; or if they attained to it by fraud, as Iulian, yet they were ſo bound & tyed with this chaine, that they could not exerciſe their former cruelty.

2 Who took the Dragon; Overcame him by open warr, chap. 6.15. & 12.7 For whē thoſe tyrāts were overcome, the ſtrēgth of the Dragō was takē away, neither could he entrepriſe any ſuch thing as he exerciſed before. p. 648The Heathen Emperours are noted by the names of the very Divell, as alſo in chap. 12.9. the articles being alſo added for the preheminence of the wickedneſſe, becauſe they may by right be eſteemed by his name, of whoſe poyſon, malitiouſnes, and wickednes, they have bin the miniſters. Worthily doth a man beare his name, whoſe manners and diſpoſition he taketh upon him. This apprehenſion ſignifyeth that whole firſt period, frō the time of Iohn 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 evill as he could, as we learned in the ſeales, at chap. 6.

¶ And hound him for a thouſand yeeres: He ordained that māner of ruling, which being afterward extended to a thouſand yeeres, left no power to the open enemies to raigne over the Church, as in former time. And this is the ſecond period, in which the Dragon was bound, that is, the Heathē Emperours were repreſſed unto the yeere 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 yeeres and more. The hiſtory of the Dragon hath ſome thing peculiar to it ſelfe, 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 ſixt ſeale, about the yeere 306, as was ſaid in chap. 6.12. and 12.7.8 9. But the trumpets gave their firſt ſound in the Nicene Councill, chap. 8.7. and in their ſixt ſound, brought to the Dragon a releaſing from priſon, chap. 9.15. Wherfore wee now underſtand that this ſecond period is proper to the Dragon; agreeing with the trumpets, neither in beginning nor ende. The Ieſuit Ribera meaſureth the times for the moſt part by the proper ſignification of the words, as the five moneths of the locuſts; three yeeres and an halfe of the raigne of Antichriſt: yet nevertheleſſe he would have theſe thouſand yeeres 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 doo condeſcende. But why have they not conſidered, that the Beaſt, which is the very Antichriſt, raigned this whole thouſand yeeres, in which the Dragon was bounde. Therfore his impriſonnement was not to be ended at the beginning of the raigne of Antichriſt, but this rather was to beginn togither with it. That I may not now ſpeak any thing of that barre, which the Spirit hath put at chap. 4.1. I will ſhew thee thoſe things which muſt be done hereafter: which forbiddeth to p. 649looke back to the time paſt, and warneth that all the folowing prophecy, conſiſteth in things to come, and latter then the age of Iohn. Further more the agreement of the whole Prophecy which wee have ſeene hitherto, cā not beare ſuch a biginning to be made, as troubleth all things with confuſion, which we cannot rid ourſelves of. But shal we thing that the Divell was bound, when he raged moſt cruelly by the firſt Heathen Emperours? When may we ſay that he was looſed, if then he lay in priſon, and in the ſtockes? That which the Ieſuite alleageth out of the 12. chap. of Iohn, Now the Prince of this world ſhalbe 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 ſoules of the Saints raigning after the Dragō was caſt into bondes, pertaine to them, who were beheaded by the ſame before his bondes, raging moſt furiouſly. Which calamity, what other can it be, than that of the cruelty of the Heathen Emperours? Wherfore neither the beginning nor ende of theſe thouſand yeers is ſet downe rightly by the Ieſuite.

3 And he caſt him into the bottomleſſe pit. This bottomleſſe 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 cuſtome of the common ſpeach, but to note out earthly men; who in name onelyonly ar coū ted citizens of the Church. The woe alſo is denounced to the inhabitans of the earth and ſea, becauſe the Divell is come down to them, as in the ſame place verſe 12. Now he muſt be converſant among theſe onelyonly, & his fury muſt be exerciſed againſt theſe, as hath bin declared in the ſaid place.

¶ And ſhut him up and ſealed upon him: To weet, the doore, or ſtone, or ſome ſuch thing, as they made the ſepulchre ſure, ſealing the ſtone, Mat. 27.66. by which is ſignifyed, that the Devill was committed to moſt ſure cuſtody, ſuch as he should not have ſo much leave as to look out of doores. Not becauſe he should be vacant from buſines altogither by the ſpace of the whole thouſand yeeres, (for he should cauſe huge ſturres both by lād and ſea, as we learned even now from chap. 12.12. & know to hav come to paſſe in very truth, by thoſe things which are mētioned in chap. 8.12.) but becauſe he should have no power at al over the holy Church, againſt which he should undertake al his attempts in vaine. He caſt out a flood after the woman, but he loſt his labour. For both the earth holpe her, and shee fled into the wilderneſſe, beyond the chaine wherwith the Dragon p. 650was 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 exteriour court, and in the holy city, two and fourty moneths, chap. 11.2. He ſpeaketh not of theſe Gentiles now, but of them that wer wholly repugnāt to the name of Chriſt; ſuch as were thoſe fierce tyrants of Rome, before Conſtantine. This ſorte of enemies should entrepriſe nothing againſt the holy Church, by the ſpace of thoſe yeeres, becauſe they should not know wher it ſhould be; yet in the meane time ſome other cruell enemies should intreate the falſe Church moſt cruelly, chap. 12.17. &c.

¶ For afterward he muſt be looſed for a little ſeaſon: After thoſe thouſand yeeres are finished, the Divell was to be looſed againe; wherin is ſet the third time, falling upon the beginning of the ſixt trumpet: when the moſt cruel Turke, all feare of the Romane Empire being laid aſyde, which he ſaw to be forſaken of the Weſterne armes, and at home drowned with ſlouthfulnes, riot, and diſſentions, began an horrible tyranny alſo againſt the Church, and not onelyonly the falſe, but alſo the true, which then after a long diſtance of time, began to shew it ſelfe, at leaſt beholding a farre off from the wildernes, whither shee had fled, although ſhee differeth her full returne until ſome ages after. The Divill being then looſed, graunted not ſo much as one houre of reſt from warre; but as ſoon as the truth began to come forth abroad, about the yeere 130, ſtraiteway he provoked the enemy, to vexe the ſame by what meanes he could. Therfore the Turke flyeth upon the dominions of the Empire, he paſſeth over into Europe, he increaſeth his victories, he rooteth out the maieſtie of the Romane name: he carieth away all things with him as a ſwift running ſtreame: neither is ther at this day almoſt found any hold ſo ſtrong, that can withſtand his furie. But the time of this tyrāny is but short, to weet, onelyonly for an houre, a day, a monethmonth, a yeere, that is, about three hundred ninety yeeres, if wee count the yeere by twelve moneths, and every monethmonth by thirty daies, after the account of two and fourty moneths, and three dayes and an halfe, chap. 11. If we follow the reckening of the Iuliā yeeres, the impious kingdome shal not be prolonged beyond ſeven yeres more; then utterly to be abolished, without leaving ſo much as the footſteps of his name after him, as shal 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 togither alſo the ſtate of the Church, wherin it was in every of thoſe times. The two firſt of which are shewed elegantly in the ſame words. For when after the Dragon p. 651is bound, the thrones ſet are ſeen, and alſo the ſoules of them that were beheaded, ſitting upon them, and iudgement given to them: by theſe is ſignifyed that the primitive Church was miſerably afflicted, before that mortal enemie was caſt into priſon. Then was ther no ſeat eſtabliſhed for her, no iudgement was given, but she lay on the ground trode under foote, every moment ſpending the life of many of her members for the truth; whereunto belongeth the cry of the ſoules, which deſired vengeance of their moſt cruell enemies, chap. 6.10.11. Therfore all that time from Iohn even until the binding of the Devill by Conſtantine, was a time for the hatched, for flaming fires, for the racke, and all manner of torments, as is very wel ſhewed here. Againe the ſame thrones, and iudgement given after that the Dragon was delivered to priſon by Conſtantin, doo shew the notable felicity of the ſecond diſtance of time which the Church enioyed having obtained Emperours for her Defendours. For theſe thrones belong not to the ſaincts raigning in heaven, as the Ieſuite will have it, intangling himſelfe 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 raigne in heaven be limited with a thouſand yeeres? Or why should they beginne to raigne after the Dragon was bound, as if the raigne in heaven wer not perpetual? Moreover ſuch ar counted in this raigne, who ar dead a thouſand yeeres agoe, as in the next verſe: which can not be underſtood of the raign in heavē, in which, unleſſe the ſoules of them that die, fly forthwith, they shal never afterward come thither. But more plainly of this matter at the next verſe.

¶ And they ſate, foreign, 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 folow, et animas, and the ſoules, 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 iudgement alſo was given; both the ſoules of them which were beheaded, and alſo thoſe which worſhipped not the Beaſt &c. who all lived and raigned with Chriſt a thouſand yeeres: and iudgement was given them: they were dealt with according to their righteouſnes, themſelves being ſet at liberty, and their enemies ſuffering the puniſhments of their cruelty. Even as on the other ſide ons iudgement is ſaid to be taken away, when a man is oppreſſed with iniuries, and the doers of them, goe away ſcotfree as Iob complaineth, God liveth who hath deſpiſed my iudgement &c. chap. 27 2, and 34.5. Or iudgement to be given, may belong to the raign, as in the Pſalmiſt, O God give thy iudgements to the King, & thy righteouſnes to the Kings ſonne: Let him iudge thy people iuſtly, and thy poore with equity, Pſal. 72.1.2. as p. 652though he ſhould ſay, the Church now is advanced to that dignity, wherby shee should give lawes to others, which but lately was accuſtomed to receive them, being moſt abiect▪ and obſcure, and of no eſtimation with the world.

¶ And the ſoules of them that were beheaded. If ekathiſon they ſate, be taken as a verbe neuter, then theſe words are to be referred to the verbe eidon, & vidi animas, and I ſaw the ſoules &c. Theſe are the ſoules of the godly Martyrs of the firſt period, who under the Heathen Emperours, laid downe their lives for Chriſts ſake; who now at length by meanes of Conſtantine, obtaine glory and honour. But how is this, wilt thou ſay, they not being on the earth? Their ſoules were placed on thrones, when they who tooke away their lives uniuſtly, were iuſtly punished by Conſtantine, that is, whē the tyrants were killed, and condigne puniſhment inflicted upon them for their cruelty. The iuſt man ſhall reioice when he ſeeth the vengeāce of the wicked, and ſhal waſh his footſteppes in their blood, as the Pſalmiſt deſcribeth. And againe, a two edged ſword is in the hand of the Saincts, to execute vengeance on the Heathen, which honour ſhalbe to all the Saincts, Pſal. 149. It is a glorious thing for the Saincts, that their iniuries are nor neglected, but ar at length recō penſed with iuſt puniſhment. This is it which the ſoules 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 ſate in the ſeates; which are men then living in the ſecond period; wherupon he not onelyonly mentioneth their ſoules, 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, ſeing the godly are deſcribed by thoſe marks, that they worſhipped not the Beaſt, neither ſuffered themſelves to be noted with his marke either in the forehead or on the hand, and that in the ſecond period whē the Devill was bound, which took the beginning at Conſtantine himſelfe, and continued from thence by the ſpace of a thouſand yeeres, that the Beaſt was all this time. Otherweiſe ther could have bin no praiſe of the Godly living in this time, if there had bin no occaſion and matter for them to get praiſe by. Wherfore the Beaſt was bred togither with Cō ſtantine, 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 furie to be repreſſed, he ordained the Beaſt his Vicar in his roome, being abſent, by whoſe endevour at leaſt, he might ſatiſfy his hatred. Therfore the three yeeres raigne of Antichriſt is p. 653a trifling toy, a part wherof we ſee here manifeſtly to extende unto a thouſand yeeres. Secondly, let the Papiſts conſider, what a vaine forgerie that Antichriſt is, whom they dreame 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 yeer… of the binding of the Divill be finished. So the Ieſuite teacheth that theſe thouſand yeeres 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 Devill lay bound. Therfore the are meere toyes, which the Ieſuite obtrude to the world, miſerably deceaving, as others, ſo much more themſeves: who are altogither careleſſe of a preſent deſtruction, and quake at ſome vaine ſhadowes to come. They reſt, I know, in this matter upon the authority of ſome Holy Fathers, to whom they doo no leſſe iniury, then procure danger to themſelves. Theſe being farr from the event of things, ſpake onelyonly by coniecture, which to preferre before moſt certain events, is not onelyonly fooliſh, but alſo greatly contrary to the minds of them, who every where 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. Wherfore they who will yet holde faſt their known errours, are deprived by the iuſt iudgement 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 fourty moneths in chap. 11.2. and 13.5. are not to be nū bred after the common manner, ſeeing the Beaſt, to whom theſe moneths belong, was in the view and eyes of men, the ſpace of a thouſand yeeres, as it is manifeſt from his adverſaries, who should be altogither none, if he should not be at all.

¶ And they lived and raigned Both the ſoules of the Martyrs, and thoſe which withſtood the Beaſt, enioyed a Kingdome with Chriſt this whole time, in which the Dragon was bound. Not that any one continued his life ſo long, but becauſe ther 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 raign with Chriſt, even as on the contrary, eyther not to know, or to deſpiſe the ſame, is in living, to be dead, and in the higheſt top of raigne, to be in a more vile eſtate, then the moſt abiect ſlave. But he maketh mention of the raigne of theſe yeeres, not becauſe when they were finished the Saints should ceaſe to raign, (for p. 654wee ſee that the firſt reſurrection doth follow by and by, which should make the former glory more aboundant,) but becauſe the Church in theſe yeers chiefly, lying hid in the wildernes, and in the ſecret of the temple, should ſeeme to the world to have perished utterly, chap. 11.1. and 12.14. he sheweth that the ſame raigned with Chriſt all this moſt ſorowfull time. Which doubt could not befall concerning the ſaints in heaven, who wee know, doo enioy a bleſſed time, as ſoone as they are departed out of this valley of teares. This raign of moſt couragious champions, was shewed before by that holy army of an hundred fourty foure thouſand, who camped in Mount Sion, and followed the Lambe, whither ſoever he went, ch. 14.1.2. wherof this verſe is a rehearſall.

5 But the reſt of the dead. Such then was the ſtate of the Saincts by the ſpace of a thouſand yeeres of the Dragons binding. Now in a few words is ſignifyed the cōdition of the multitude in that ſpace. Theſe refuſed the truth, and ſnorted a long night, not awaking thoſe whole thouſand yeers, that the ſunbeame of moſt wholeſome doctrine might ſhine upon them. And this is that Apoſtaſie which Paul ſaid should come, before the Lord should appeare, 2 Theſſ. 2.3. and which Iohn expreſſed before by the whole earth wondring after the Beaſt, chap. 13.3. and 17.8.

¶ This is the firſt reſurrection: The third period, wherby is taught in what condition the Church should be by and by after thoſe thouſand yeeres were ended. More cleare truth should now at lēgth returne to the world: and the elect every where should aſſemble togither 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 shal ſee. A greater number now then before, and with more vehement affections, should make haſt to the Ghoſpell, as came to paſſe at the end of thoſe thouſand yeeres, to weet, at the yeere 130. when very many, before dead in the Romiſh ſuperſtitions, wherwith they were overwhelmed, opened their eyes at the riſing of the truth, & ſo did riſe unto life from which of late they were ſtrāgers. Among theſe wer numbred Marſilius Patavinus, Iohannes de Gauduno, Iohn Wickliefe, and many other excellent men of ſyncere godlines, and great learning for that time. By their labour others in great number wer recalled from their errours 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 wherof Iohn repeateth, and togither alſo declareth thoſe former times. This is not therfore the reſurrection at the laſt iudgement, as the Ieſuite interpreteth, who forgetting himſelfe in this verſe, extendeth now evē unto the day of iudgement, the thouſand yeers, p. 655whoſe ende lately he did ſet in the comming of Antichriſt. What time then ſhalbe left for Antichriſt, not beginning his raigne before that the Dragon shalbe let out of priſon? Shal the firſt entry into his Kingdome fall on the day of iudgement? It were in deed to be wished, for ſo neither should he accomplish that three yeeres and halfe ſpace, which the Papiſts tell shalbe ſo miſerable, and bewaile ſo lamentably. Furthermore they which were loſt before, doo become bleſſed in this reſurrection; which thing shall not come to paſſe in the laſt. Moreover, how is this the laſt, which is called the firſt, and a latter then which, there is an other, ver. 12? How is the raigne of a thouſand yeeres with Chriſt after the laſt reſurrectiō mē tioned for great, which we know to be eternal, nor to be limited with any revolution of yeeres, ver. 6? Shal alſo Satan be looſed, and shall that warr of Gog and Magog be raiſed after the laſt reſurrectiō? For certain, this reſurrection shalbe after thoſe thouſande yeeres be accomplished; and this warre ſhalbe moved, after the ſame yeeres be complet, ver. 7. The Ieſuite faineth a ſtrange reſurrectiō, after which ſuch ſturres shalbe 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 reiecteth 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 Ieſuits in ſeeing ſee not, being by the iuſt iudgemēt of God altogither blinded.

6 O Bleſſed and holy is he: They are bleſſed who doo embrace from their heart, the truth reſtored againe to the world. For this is to have part in the firſt reſurrection. As Chriſt ſaith to Peter, thou ſhalt have no part with mee. Iohn. 13.8. as though he should ſay; unleſſe thou ſuffers theſe things to be done, which I will have, thou art not indeed partaker of mee. Therfore no man hath part in this reſurrection, which either embraceth the truth with a diſſembling hart, or hath obtained ſome certain knowledge therof; but onelyonly he in whoſe hart it taketh roote, bringing forth fruit unto eternal life. For al that is borne of God overcometh the world, 1 Iohn, 5.4. and Chriſt loveth his even to the end, Iohn 13.1. ſuffering none of them to be loſt, Iohn 17.12. For, who ſhall raviſh them out of his hands? Iohn 10.28. Which moſt certen ſalvation of the faithful, ſealed up to them in their harts by the Spirit, being unknowen to the Ieſuit, he findeth this bleſſednes which the Spirit ſpeaketh off, no where but in heaven. But he erreth, as his manner is. This bleſſedneſſe is of the life preſent, neceſſarily to be publiſhed chiefly at the new appearing againe of the light of the Ghoſpel, ſeing it ſhould come to paſſe, that they who should ioine themſelves to the truth, ſhould p. 656both be ſtriken with the lightning of excommunication of the Beaſt; and alſo ſhould be cōdemned of the world as moſt wicked men. Who would not tremble to be banished from the onelyonly holy Catholike Church, as the Romish vaunteth her ſelfe to be, unleſſe the Spirit had confirmed thoſe to be bleſſed and holy who ſhould receive with a ſyncere affection, the truth raiſing again… ▪ and therewithall had taught that, that Romiſh Church calling her ſelfe Catholique, by a true name is a moſt impudent horlot? This reſurrection is onelyonly of thoſe, who forſaking the Romish Synagogues, doo become the true citizens of the reformed Churches: they which ſtill abide in the Popish corruptions, have no part in the firſt reſurrection, neither shal have any in the ſecond, unleſſe they repent.

¶ He that hath part: foreign, melaq: A metaphore taken from portions, diſtributed once by lot, to this ende, that we might acknowledge Gods mercy and providence in every one converted, without attributing any thing to chaunce 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 onelyonly 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 shal they be altogither free from the ſecond, which ought to be a comfort to them in their ſufferings. Surely ther is no need of this conſolation in the laſt reſurrection, wher we shall no longer live by faith, but shall behold the very inheritance hoped for. Therfore this is the comfort of men warring on earth, which are ſure of the victory, but have not yet got the crowne.

¶ But they ſhalbe the Preiſts of God and Chriſt: chap. 1.6. and 5.10. It is ſaid in the dative caſe Preiſts to God: but this explaneth the other. All the faithfull are Prieſts & Kings in Chriſt, that is partakers of theſe dignities, and in ſome ſorte alſo endued of the faculty and power of them: but here ſome greater thing ſeemeth to be ſpoken, after the manner of the Hebrewes, who attribute the name of God to thoſe things which are moſt excellent in their kinde, 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 ſhal raigne with him a thouſand yeeres: Theſe thouſand yeeres doo beginne where the former ended, to weet, in the yeere 130. In which is promiſed a cōtinuing of the truth by the ſpace of a thouſand yeres, (frō that reſtoring of it wherof wee have ſpoken,) in theſe our nations of Europe, to which alſo this firſt reſurrection belongeth. But whither then p. 657againe it shal ceaſe, ſecurity poſſeſsing men, until Chriſt shal come as a thiefe in the night, as it is foreshewed in the Ghoſpel, he to whom all things are known, knoweth. We find nothing wherby to determine any certēty touching this matter. OnelyOnly wee have ſeen three hundred yeeres now to have paſſed ſince this firſt reſurrection: and that every day, thankes be to God, the truth groweth mor in uſe. We muſt alſo yet tary ſom short ſpace before that our brethren the Iewes shal come to the faith. But after that they are come, and Chriſt shal have raigned ſome ages moſt gloriouſly on earth by his ſervants, in advancing his Church to moſt high honour abov all Empire, then alſo the Nations shal embrace true godlineſſe according to that ſaying, And the Gentils ſhal walke in the light therof, and the Kings of the earth ſhal bring their glory and honour unto it, & the glory and the honour of the Gentils ſhalbe brought unto it, ſee chap. 21.24.26. For which cauſe it was promiſed to the Church of Philadelphia, that ſhee ſhould be a pillar in the temple of God, and that ſhee ſhould goe out no more, chap. 3.12. that is, that it should have a firme & ſtable abiding in the new glorious Church. VVhichWhich Church of Philadelphia, we have shewed in the ſame place to be of the Gentils. From which it is proved, that the truth shal remaine for a long time yet among the Gentiles. For this is the Kingdome of Chriſt, when by the Scepter of his word he ruleth among any people. And this is the moſt true raign of any people, when it is ſubiect to the government of Chriſt alone, and is ruled by his onelyonly diſpoſition. Now at length we perceive of what ſort that millenarie raigne is, of which we are a part, thākes be to God; concerning which almoſt al the Fathers, Papias, Irenaeus, Iuſtin, Tertullian, Lactantius, and Auguſtine alſo in ſome part, ſpake ſo many things and ſo highly. VVithout doubt they would have this Kingdom to be ſpiritual, whoſe unmeaſurable pleaſantnes they expreſſed by corporall things after the manner of the Prophets. Yet nevertheleſſe I wil not deny that perhaps ſome leaned too much in their opiniōs to the delights of the body: but was it to this end to overfill themſelves with them as men altogither loſt in riots, and given over to all dishoneſt pleaſures? It cannot be that any ſuch thing should ever come into the minde of learned and holy men: but becauſe they knew that under this raign of Chriſt his Church should enioy very great felicity alſo of this life, they made mē tion of the abondance of ſuch pleaſures. VVhichWhich we shortly expect, when the Romish Antichriſt and the Turke shalbe utterly abolished. Vntill this victory be gotten, the Church yet is in warre, liveth in tents, & fighteth with many adverſaries. But after this warre is finished, shee shal keep a moſt ioyful triumph, and shal reioyce with perpetuall mirth. So as they p. 658ſwerved not much from the truth, who commended the holy pleaſures of this raign: unleſſe in this, that ſome ſuppoſed, that theſe thinges should be after the laſt reſurrection; wherin they greatly failed, when they added any earthly thing, to the eternal happines of the ſaints, which cannot be expreſſed or declared, by any earthly thing which here we doo enioy. But let us obſerve how greatly they are deceived, who almoſt doo determine a certaine yeere, and day of the laſt iudgement. The truth ſhal yet raigne among the Gentils for ſeven hundred yeeres: how long afterward amōg the Iewes, no calculation doth declare, as farre as I can find out: but this is in the power of God alone, altogither uncerten and unknown to every creature, as Chriſt expreſly teacheth, Mar. 13.32.

7 But when the thouſand yeeres 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 sheweth his looſing in this verſe, (for he rageth and is quiet at the commandemēt of God,) which looſing was done after thoſe thouſand yeeres were accompliſhed. Not thoſe wherof 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 ſhalbe looſed out of his priſon: The open enemy ſhal then again invade the Church, as it came to paſſe in the riſing of the Turks, as we shewed at the third verſe.

8 And ſhal goe out to deceive the nations: His firſt labour, being looſed, shal be in preparing an army, in this verſe: the endevour wherof is afterward propounded to be threefold, in the verſe folowing. The huge army shal be gathered, from many and ſundry countreys, as is shewed by the ſower corners of the earth: South, North, Eaſt, Weſt: In which foure quarters, ſeing the whole compaſſe of the earth is contained, leaſt any should think that this Empire doth extend even as farr & amply, he comprehendeth thoſe foure corners within the limits & bōds of two nations, Gog and Magog; as though he should ſay, thinke yee not that the whole earth shall miniſter ſouldiers to make this wicked army; ſo much of the South, & other parts of the earth, as ther are Provinces in the poſſeſsion of Gog and Magog, shal helpe to the preparing of theſe hoſts. Therfore this power of enemies shal conſiſt chiefly of theſe two ſortes of people. But what natiōs they are, can not be unknown, the Captaine being known. To the finding out of whom, the time doth lead, as by the hand. For he riſeth up after the thouſand yeeres of the Divels impriſonment; which time we hav prooved p. 659both often, and in many words, to come out at the yeere 130. And what other Divell, open enemy of the Church, came ther into the world, than that terrible Turke, who farr paſſed all the former in all cruelty? who notably executeth the fiercenes of the Divell, who knoweth that but a litle time remaineth for him of this looſing. Wherfore the Divell ſeemeth to rage even viſibly in the perſon of the Turke, whom he hath ordained for his Vice-Captaine. Therfore Gog and Magog are the nations that ar ſubject to the Empire of the Turk, or at leaſt thoſe that miniſter armes unto him, for to performe his wicked entrepriſes. But yet ſo, as that Gog be the chiefe nations, and proper to the dominion of the Turk; as we learne from Ezechiel, who draweth his Prophecy chiefly againſt Gog, chap. 38. and 39. But Magog are perhaps the nations of an other juriſdiction: yet alwaies at hand to helpe the Turke. For Ezechiel inveigheth more lightly againſt him, as it were againſt a confederate, rather thē the chiefe authour As touching Gog, a Reubenite is rehearſed by this name, 1 Chron. 5.4. But who beſides the name, hath not likeneſſe to this, as is cleare frō theſe places of Ezechiel and the Revelation, in which onelyonly, he now ſpoken off being excepted, mention is found of him. The moſt learned Tremelius & Iunius doo think, that this name came of Gyge, who killed Candaules the Lydian, and raigned in his ſtead: from whence the leſſer Aſia was called Gog; even as afterward Croeſus enlarging the boundes of his Kingdome unto Syria, a certaine towne nigh Libanus was called Gygarta, for that which is Gog karta, that is, the City of Gog: for in the time that Ezechiel prophecied, eyther Halyartes or Croeſus, both the nephewes of Gyge, raigned in Aſia minor. Neither is it a new thing that the countre is should be ſignified by their chiefe 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 ſucceſſours, albeit that theſe alſo gave names to the countreies. 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 countrey was not ſo called every where. Theſe things doo make this ſenſe very probable. Yet notwithſtanding ſeing Ezechiel, with whom, this place (being wholly taken from thence) doth wel agree, maketh this Gog the chiefe Prince of Meſhech and Tubal, in chap. 38.3. that is, of the Capadocians and Iberians of Aſia, as Ioſephus teacheth lib. 1. chap. 6. of the Antiq. Neither was any of the poſterity of Gyge, no not Croeſus who raigned laſt and fartheſt, ever Prince of theſe countreies, whoſe dominion was limited by the River Halys, as Herodote relateth in Clio, ther is perhaps an other p. 660reaſon of this name. Which ſeemeth to be ſuch, that Gog is not an uſuall name of any nation, but a name made of Magog, that both it may note the great union of both peoples, and alſo that Gog doth ſpring frō Magog. For Magog is the chiefe name of one of the ſonnes of Iaphet, who are reckoned to be Gomer, and Magog, and Maday, and Javan, &c. Gen. 10.2. And Gog is made therof by taking away the firſt ſyllable, that wee may know him to be a brāch of the ſame ſtocke. But the countreys which Ezechiel attributeth unto him, were not ſubiect 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 countreyes. As though he should ſay: behold I come againſt thee, o people, having thyne ofſpring from Magog: but who abideſt in the countreyes of Meshech and Tubal. By which he noteth out moſt fitly the Turks in their firſt originall. 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. VVho 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. Therfore 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 Divel being looſed, about the 130. yeere did ſeduce this natiō, & provoked them to make opē warre to the Church. For Andronicus Palaeologus being Emperour, he ſlew the Romane 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 iuriſdiction▪ ſee Niceph. Greg. lib. 5. Byzant. Hiſt. From hence was the beginning of al miſeries; Ottoman riſing by and by after, by whom now for a long time hath the calamity of our world bin ſpred. So then was Gog ſeduced, Prince onelyonly of Meshech and Tubal, when firſt he began to goe on with rage, but to whom now all Aſia the leſſe, Syria, Meſopotamia, Arabia, Iudea, Paleſtina, Aegypt, the Ilands, Graecia, Macedonia, Thracia, & c, obey. Al which Provinces, after this tyrāny increaſed, do com in that ful largeneſſe 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 ſtocke? A moſt nigh, both of kindred and nature. For Magog is a Scythian, and the Prince of that nation, as Ioſephus declareth in his firſt p. 661book and 5. chap. Magog, ſaith he, was the authour of the Magogites, named of his name, which are called Scythians by the Greeks. But Sibyll deſcribing his countreyes, ſeemeth to prophecy another thing: woe woe be to thee ô land of Gog and Magog, compaſſed with the rivers of the Aethiopians. VVhither then is Magog between the Rivers of Aethiopia? But we know that theſe Southerne peoples are bordering on the ſea, and that this name agreeth not to any natiō neerer the North then Aegypt, which ſometime is called Aethiopia, as Euſtatius on Dionyſius declareth. And without doubt this is that Aethiopia which Sibyll meaneth, which iuſtly she attributed to Magog. For who knoweth not that colonies of the Cereaſes Scithyās wer brought into Aegygt? where ther is alſo a town of their name? And alſo Ezechiel reckoneth the Perſians, Aethiopians, and Putei in the army of Gog, chap. 38 5. Therfore Sibyll deſcribeth not Magog by his proper countrey, but by a colonie ſent which shee 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 Divell deceived him? In provoking him to ioyne his battels with the Turkes, and togither to attempt the deſtruction of Chriſtians. When firſt by the ſtreights of the Caſpian ſea, new troupes of Scythians had broken by force into the nigher Aſia, about the yeere 1250. Iohannes Duca being Emperour at Nice, they were trobleſome to the Turkes their kinſmen, who a few ages before came into thoſe countreyes, whom they drove out of the contreyes beyond Euphrates, into thoſe ſtreights of Armenia the leſſer, and Cappadocia, wherof we ſpake even now; ſo as they were conſtrained neceſſarily to crave peace of the Roman Emperour, wherby they might reſiſt the inrodes of the Scythians, purſuing them at their backes. And this was the ſtate of things, until the time limited came, wherin the Divell should be looſed from his bondes. But then being let goe 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 countreymen hath never bin 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 ofſpring of Magog: Therfore the ſociety of Gog and Magog againſt the ſaincts, is evident in theſe dayes: whō not kindred & affinity of a cōmon ſtock, but onelyonly fraud & deceit of the Divell aſſociated. Such then is the army of the Turks & Scythians, both indeed of the ſame originall: but of both, theſe are called Gog, becauſe they are deſcendded from Magog, evē as a river from the fountaine, p. 662although now they be the princes of this warfarre, neither retaine they any thing now of the Scythians, becauſe of their long ſciourning in Aſia, but onelyonly ſome footſteps of the former name. But theſe partly newly come from Scythia, partly the inhabitants at this day, but called into theſe coū treyes, 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 Emperour but the Turk, goeth to battell with ſo populous an army? Scarce all the Chriſtian armies ioyned togither in any expedition, doo equalize the fourth part of it.

9. They went up therfore into the plame of the earth: In the former verſe wee ſpak of a threfold ēdevour of this muſtered army: the firſt of which is this going up into the plaine of the earth; wherby is ſignifyed the ſame thing which was expreſſed before by the third part of men killed, chap. 9.15. But this ſo expreſſe mention of the latitude, declareth that this tyranny shal overſpred much more in breadth then in length. For Aegypt being ſubdued, & a great part of Africk, and toward the North, even to the borders of the Tartarians; this their Empire extēdeth no leſſe it ſelfe frō the South unto the Septemtrion, yea farr more, then was once belōging to the Empire of Rome. From the Eaſt to the Weſt, they have ſcarce attained any more then the third part. Moreover they have had ſo eaſy and ready a conqueſt hitherto, that iuſtly they may be ſaid to go up upon the breadth, who have brought under their power many countreyes, rather by travelling over them, then wearying them with any long and doubtful warre.

¶ And they compaſſed the tents of the Saints: The ſecond endevour is the aſſaulting of the tēts, in which the Saints dwel. 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 yeeres. For the Saincts are yet in campe under their tents, and shal not have an end of the warrefare till before that the mariage be come: at the ſolemnization wherof, they ſhal caſt off their ſouldiers caſſocke, and shal put on more ioyful garments, meet for ſo great mirth.

¶ And the beloved City: The third endevour, ſo farre as which, hath proceeded the repetition of the former Prophecy. This third is altogither to come. For howſoever the holy city was above granted to the Gentiles to be troden under foote a thouſand two hundred three ſcore dayes, chap. 11.2. and the ſame againe was renewed (after that time was paſt) in the CHVRCHES, which in theſe laſt times are reformed according to p. 663the 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 beleeving Iewes, who now at length shal shortly be ioyned to the company of the true beleevers in Chriſt. The iudgment that followeth, doth require it should be ſo, wherby the Turk endevouring to conquere this city, shal upon a ſudden be overwhelmed. But where and when this ſiege shall happen, may be gathered from thoſe things which have bin ſpoken before. The place ſhalbe Hartſebhi, the mountaine of beauty, the Oriental armagedon, the very land of Iudea. So Daniel chap. 11.45. and elegantly Ezechiell chap. 38.8. After many dayes thou ſhalt be viſited. For in the latter yeeres thou ſhalt come into the land that is come home ſafe from the ſword, and is gathered out of many peoples, thou ſhalt invade the mountaines of Iſrael, which have long bin waſt: with it being brought out of the peoples, all ſhal dwel ſafe. The time shalbe at the end of a thouſand three hundred thirty five yeeres, of which Daniel ſpeaketh in chap. 12.12. when the houre, day, monethmonth, and yeere of the Turks tyranny ſhal come out, to weet, at the yeere a thouſand ſixe hundred ninetith more or leſſe. But of theſe things now briefly, perhaps occaſion shalbe given at an other 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, ſhal deſtroy utterly. For from heaven he ſhal powre out his wrath upon the armyes of the Turkes; as before chap. 16.21. and more largely in Ezechiel chap. 38.18.19. &c.

10 And the Divill that deceived them: The Emperour himſelfe the Turk not onelyonly in reſpect of his owne perſon, but alſo of the whole ſtate & ſucceſsion of his Empire. For ther shal not be any more, either Emperour or name of Turke. But the word Divil is uſed by a figurat if kind of ſpeach of the principal cauſe, for the inſtrumental: which is very ſignificant in this place, shewing that not onelyonly this one enemy the Turk ſhalbe deſtroied, but that no opē enemy shall ariſe ever after. For the Divell, by whoſe labour they are rayſed up, shal not be thruſt into priſon againe for ſome time, but for ever he shalbe caſt into the lake of fire, never to goe out for to raiſe up any ſuch new troubles.

¶ Where was alſo that Beaſt and that falſe Prophet: Therfore all ar in a like condition, which are punished with the like punishment. The name of Chriſtian maketh no difference between the Turke and the Roman Antichriſt, unleſſe perhaps for to encreaſe his punishment, for aſmuch as he had a greater meanes of truth and grace. But obſerve, that the Beaſt & the Falſe Prophet were already deſtroied, as alſo their deſtruction hath bin p. 664declared before, to whom at length that Divell is added, a partaker of the ſame puniſhment.

¶ And they ſhalbe tormented: The vulgarlatine tranſlation omitteth the copulative coniunction, and ioyneth the verbe, ſhalbe tormented, next with Beaſt and Falſe Prophet: but amiſſe, conſidering tha it is no leſſe neceſſary to underſtand that the common puniſhment of them all shalbe eternall, then that the puniſhment shalbe one and the ſame.

11 Then I ſaw a great white throne: Thus farre concerning the deſtruction of the enemies; the happines followeth, which the Church ſhall enioy after all theſe ſtormes are driven away. The firſt part of it is, the gathering togither of the Saints, in the reſt of this chapter. Which gathering is repreſented by the reſurrection of the dead, and the iudgement given touching them. For, by the moſt learned mens leave, I doo think that this reſurrection, commonly beleeved, ſo farre 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 doo ſleepe in the graves, perteineth to no other thing, then to the full reſtoring of the Iewiſh nation. Not that I deſire to ſet a broach new opinions, & profer them to the world, or becauſe it delighteth mee to goe againſt the conſent of al men, (I hope that ſuch proud & impudent raſhnes is farr from mee; and God is my witnes how I deteſt that itching deſire of ſearching out & forging new errours, through a loathing of auncient truth,) but onelyonly becauſe the whole order of things, & the merveilous conſent of the reſt of the ſcriptures doo compell mee to follow this interpretatiō. Which thing I have thought good to relate in a few words, that it may appeare to all men by what meanes I am brought into this opinion: that if they shall have any weight for the truth, wee may gaine the knowledge of a thing not ſufficiētly known before: but if they ſhal not be firme and ſound, they may be thruſt through by the cenſures of the godly; and I my ſelf at lēgth may be freed from this errour, of what ſorte ſoever it be. Firſt therfore, 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 meanes to the heavēs properly ſo called, but to have place onelyonly on earth. Of which ſorte are that this holy city commeth down from God out of heaven: that ſhee is a ſpouſe prepared onelyonly, 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 ſheweth her to John, ver. 10. of which ſorte of miniſtery, ther 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 chiefe actours in the laſt plagues, ch. 15. may declare within what bounds we ar converſant. p. 665VVhither alſo ſhal the Apoſtles make the foundation of the wall of the holy city in heaven, when Chriſt delivereth up the Kingdome to his Father? Or whither ſhall the Kings of the earth bring their glory to the Church in heaven? Or ſhal any thing redound from hence to the health of the nations? Theſe things therefore, and many other of the like ſorte, conſidering that they shalbe after this reſurrection, drove mee to another interpretation, and chiefly to that which the natural force of the words manifeſted. For I remembred, that the calling of the Iewes 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 ſhal the receiving of them be, but tha… wee ſay, that he quickeneth them being dead in ſinnes which receiveth: to weet God. VVell and agreably to the Apoſtles mind, iudging that the very receiving of the Iewes 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 shal come to paſſe, that when the Iewes shall come to the Goſpel, the world shalbe as it were revived, by an argument of things cō pared. But I forbeare to heape togither interpretations. The very words of the Apoſtle are plaine ynough of themſelves. The ſecond place is out of Iſay chap. 26.19. Thy dead men ſhal live againe, my dead bodies ſhal riſe againe: awake ye that dwell in the duſt, for thy dew is as the dew of hearbes, and the earth ſhall caſt out the dead. In the former chapters the Prophet hath foreshewed the deſolation of the whole earth: ſeverally of certaine nations, from the twelft chapter, and of al togither in the chap. 24. But ſeeing this renewing of the Iewes which he ſpeaketh of, ſhalbe after that Babylon is overthrowne, and the ſame ſuch, as wherby the Lord will ſwallow up death into victory, and wipe away teares from all faces, as chap. 25.8. it muſt needes be that this ful reſtoring is yet looked for to be fulfilled, and not to be eſteemed paſt in thoſe ſmaller deliverances, which came to this people lōg agoe. Eſpecially conſidering that ther is a more expreſſe 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 ſignifyeth not the Babylonian, (for he was farre remooved from the ſea…) but without all doubt the Turke, whom likeweiſe our holy Apoſtle Iohn agreably unto it, calleth a SERPENT and DRAGON. This, is worthyly called a long SERPENT, the boundes and limites of his Empire being ſpread and extended ſo farre abroad: and no leſſe inſtly ſaid to be crooked, if an… doo conſider well the Provinces of his Iuriſdiction.

p. 666For 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 leſſe, called at this day Anatolie: afterward his belly bowed & going in circuit by Syria & Phoenicia: as Dionyſius writeth moſt elegantly of the Gulfe Iſsicus: As a Dragon cruell in lookes is wrapped about round creeping, ſlowe. Laſt of all his tayle following with a long train through Aegypt, and the coaſt of Lybia, and gathering it ſelfe as it were into a circle. This Serpent goeth not with ſtraite paſſes, but bowing himſelfe into many crooked circuits, thruſteth forward his very body. Who is he that beholding this Empire, not ſo much ſtretching it ſelfe 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 vaine ſubtilties, but to bring onelyonly the truth, as farr 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 ſeate of his Empire in the very mouth of the Sea Pontus and Propontide; to weet Cō ſtantinople? Therfore when God shal call to an account this Serpent & Leviathan, that is, when he shal utterly abolish the Turkish name, then shall this reſurrection be. For the Prophet ioyned togither theſe two things, ſaying, thy dead ſhall live againe, and at that time the Lord ſhal viſit Leviathan with his moſt ſharpe 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 Iohn in this place next after the deſtruction of the Turks, addeth this reſurrection. The third place is in the 37. chap. of Ezechiel, where, what other thing are the dry bones, the ſlaine, and the graves, thē the Iewes afflicted and overwhelmed with all kind of miſeries and calamities? Who should have no greater ability to deliver themſelves from that ruine, than have the dead and buried to riſe out of their graves. And what other thing are the ſinewes, fleſh, skinne, Spirit, than a future reſtoring at length? Which shalbe no leſſe acceptable an wel come, as almoſt is a new life of a ſleep in the graves. Behold, ſaith the Lord Iehovah, I will open your graves, and draw you out of your ſepulchres, my people, and bring you backe into the lād of Iſraell: that you may know, that J am the Lord, when I doo open your graves, & bring you out of your ſepulchres, ô my people, ver. 12.13. To what end should they be brought againe into the land of Iſrael after the laſt reſurrection? our dwelling place shal then be in heaven, not in earth. Moreover, that reſurrection which Ezechiel ſpeaketh of, shalbe by degrees, and by little and little, ver. 8.9.10. But the general reſurrection shalbe in a moment, in p. 667the twinckling of an eye, 1 Cor. 15.52. Furthermore theſe bones are the whole houſe of Iſraell, ver. 11. and now ſhalbe the uniting togither of Iudah & Ephraim, which thoſe two peeces of wood ioyned togither into one doo declare. Which things belong properly to the Iſraelites, neither alſo paſt, but to come, as that happines sheweth, which is mentioned in the ende of the chapter, greater then any, that the dayes paſt can chaleng. But how doth that agree, that togither with this reſurrection, is conioyned the cō quering of Gog and Magog, chap. 38. and 39? unles that here the reſurrection goeth before; in Iohn in this place, it followeth, the cauſe wherof wee will shew by and by. Neither doo I doubt, but Daniel hath meant the ſame thing by thoſe many of them that ſleepe 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 bin uſed of ſet purpoſe, that a difference might be ſet between the generall and this reſurrection. He attributeth alſo the chiefe honour to them that teach and iuſtify others, not ſo much for labours paſt in their life time, as for their preſent travell and induſtry. For they that teach, ſaith he, ſhall ſhine, not they which taught long a goe. None of which things, wee know, shalbe after the reſurrection. For brevity ſake I will not examine, how that of Hoſea 13, 14. belō geth alſo to this. Seeing therfore the ſcriptures doo ſo freely uſe ſo expres a ſimilitude of the reſurrection, to ſignify the reſtoring of the Iewes, neyther doo wee find a thing of ſo great moment elſe where fully declared in this book; wee hope that wee doo no violence to the truth, if that we ſhal ioyne this place unto the meaning of other the like. But ſome man wil ſay that wee have made mention of this calling in the former chapter: it is true, but that of the ſixt viall was but begun, not perfit and abſolute, as that of the laſt viall shall be, whē all the enemies shalbe deſtroyed. VVhichWhich diſtinction of calling the former words doo manifeſt, when in that firſt, Iohn was commanded to write, bleſſed are they which are called to the marriage ſupper of the Lambe, chap. 19.9. VVherby it is taught that the firſt was not perfit, where need was of ſuch confirmation: the office wherof is to ſeale up a thing not yet ſufficiently known, and to come; which, all being called had bin 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 ninetie daies. The ſecond at the ende of a thouſand three hundred and five. The diſtance between both is of fourty five dayes, that is of ſo many yeeres, as in an other place with Gods helpe wee will shew. Dan. 12.11.12. VVee shall ſee likeweiſe in Ezechiel in the place before ſpoken off, that the dry bones being covered with fleſh and skinne, did p. 662move themſelves alike, and approach one to an other. Moreover, after ſome time, during which they were deſtitute of Spirit, at length being quickened by the ſame, doo live a true life, and doo performe all thoſe offices of life peculiar unto bodies endued with ſoules. That approaching of the dry bones, is that firſt calling of the former chapter. The comming to of the Spirit, giving to thoſe bones perfit life, is the latter calling, this reſurrection to which nothing shalbe wanting unto perfit ſalvation. Both which, though Ezechiel comprehendeth in the ſame chapter, yet he handleth the more diſtinctly afterward. For firſt, before that warre with Gog and Magog, he mentioneth the reſurrection, as alſo Iohn 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 ſecōd and full reſurrection. Therfore the firſt reſurrection of the Iewes, (of the Iewes I ſay, for the firſt reſurrection of this chapter ver. 5. is of the Gentiles, into which notwithſtanding shal fall at length this firſt of the Iewes, that every way it may be the firſt,) shalbe by and by after the deſtruction of Rome. The ſecond shalbe ſtraite after the Romish Pope and the Turke be deſtroyed. This reſurrection is a power to enter into the temple, which the ſmooke did hinder to all untill all the ſeven laſt plagues were accompliſhed, ch, 15. the which is ſpent in deſtroing the Pope of Rome and the Turke, as was ſpoken ſufficiently before. If I ſeeme to any, to weaken the g…neral reſurrection, by taking ſo notable a foundation from it, let him underſtand that it taketh no dammage from hence. This place hath yet left a moſt ſtrong ground to confirme the ſame. For the Spirit doth not deceiv with a fained ſimilitude, but of which ought to be a moſt certen perſuaſion among Chriſtians. Otherweiſe certenly he had loſt his labour, if he had brought any thing 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 bin paſt hope: but uſing a tipe of a thing that should moſt certēly come to paſſe in his time, he both maketh the calling undoubted, and alſo declareth the manner, wherby at length the reſurrection shalbe accomplished. And thus much of the true ſenſe of this argument: now we wil proſecute the reſt,

¶ Then I ſaw a great white throne: The preparation of God the iudge, ſetting his people at liberty, taken from a ſimilitude of the general reſurrection. For the power and mercy of God shalbe no leſſe cleare in the molifying of men hardened by ſo long a revolting, and in beſtowing ſalvatiō upon them ſo paſt recovery, then at length shal appeare in raiſing out rot…en bodies out of the graves. The throne therfore is white, moſt pure, moſt p. 669gratious, moſt comfortable, in the very forme having a demonſtration of mercy. Great, to declare the moſt imperial maieſty of God, which now shalbe made evident in this aſſembly of his people: he ſitteth alſo upon a throne, ready to iudge, becauſe ther shalbe no more any delay of rewarding: the ſtay wherof 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 al things being made, both the falſe Church plucked up by the rootes, and alſo the true augmented with ſo great fruitfulnes, that her former ſorrowful face may ſeem to have fled away.

12 And J ſaw the dead both ſmal and great: Such then was the iudgment: now at deſcribed thoſe that shalbe iudged. Theſe ſmal and great ar Iewes, who before hated the faith, and were ſpent with ſuch calamities, that they might ſeeme to differ nothing from the dead. Now al of them shal appeare before God, every one to undergo the iudgement, either of life or death. For now it shalbe made manifeſt who ar elect, and who reprobate. They which yet shal reſiſt the truth obſtinatly, shalbe numbred amōg the laſt sheepe. No remedy shalbe uſed afterward, wherby their ſtubburne minds may be ſubdued. But why ſaith he ſmall and great? Whit her in the laſt reſurrection, according to the maner wherof, al things are here applyed, shal every one appeare in that ſtature, in which they departed this life? For this cauſe ſome have affirmed too rashly, that every one shal riſe againe 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 ther shal not be that iuſt ſtature, in which they dyed.

¶ And the books were opened: The forme of iudging, by books opened, which are the conſciences endued with the true light of Gods wil, & with a lively feeling of all their actions. Theſe shal now openly manifeſt to all men, them in whom there is a ſyncere minde given of God, and in whom lay hid hitherto the ſeed of election.

¶ Then an other book: Of Gods decree and election: theſe things ar ſpoken after the manner of men, conſidering that it is our manner for the helpe of our memory, to recorde in books things done, and in iudgmēts to give ſentence according to the truth of them. Therfore election is no new thing, neither dooth it depend on our pleaſure, but is founded on the eternal decree of God.

¶ And the dead wer iudged &c. After or according to thoſe things which wer writtē in the books, as once in the return frō Babylōs captivity, they wer removed frō their place & office, whoſe genealogie was not found. Nehem. 7, 61.64.65.

p. 670The 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 booke of his heart, hath a writing anſwering the ſame word for word.

13 And the Sea gave up her dead: The way wherby they that are to be iudged, are preſented before the iudgement ſeate: to weet, the Iewes wer gathered from all the corners of the earth: as in the generall reſurrection nothing shal hinder, by what kinde of death ſoever any hath perished, but that a body shalbe reſtored to him. Yet notwithſtanding when as the Sea ſignifyeth corrupt and falſe doctrine, by this alſo is noted, that thoſe Iewes which live in Chriſtian countreyes, of which ſort are very many in Spaine, France, Germany, Italy, as it were in the boſome and compaſſe of the Popiſh ſea, of which we have ſpoken ſo many things before, ſhal open their eyes to acknowledg the truth, and shal fly togither at the light thereof.

¶ Death ulſo and hell gave up: A Synecdoche of the general; as though he should ſay, and al that have dyed 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 aire, 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 conteineth all the reſt. But ſeeing death reſtoreth thoſe Iewes, which live in the Chriſtian landes, and are infected with the Romish ſuperſtition, death and hell shal reſtore them that ſhall live among Turkes and Heathen, who are banished further off from ſalvation, and are converſant in the inner parts of hell it ſelfe. For ſo are al thoſe nations of whom the name of Chriſt is either hated, or not heard. Nevertheleſſe 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. Therfore as after the general reſurrection no death shal raigne any more in the world, beſides that eternal, which shal alwayes feed up, and not conſume the wicked, ſo after the Church shalbe reſtored by that full calling of the Iewes, death and the grave shal raigne no more in her, as of old while as ſcourges they alwayes lay upon the shoulders of the offenders, but onelyonly they shal ſerve to tranſlate the elect into the Kingdome of heaven, whereupō they shall looſe their former name. They are caſt into a lake of f…re, not becauſe either death or hell ſuſteyne any perſon, but becauſe that which is proper to men, is attributed to them, as though he should ſay, there shalbe no torment any more eyther of death or hel, but in the lake of fire, where p. 671the reprobate dye for ever. But from hence obſerve, that ſeing hel is caſt into the lake of fyre, that is into hell properly ſo caled, that it obtaineth an other 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 any thing but the grave, and the common ſtate of the dead, as may be learned from this and other places of this booke.

15 And whoſoever was not found: None shalbe gathered into this Church, but he that shalbe of the elect. How excellent is this preheminence of the Church, which shal not be defiled with any hypocrites and counterfait Chriſtians as before time? How faire is this field, which shall abounde with moſt fruitful corne? without any tares and darnel? Whatſoever is found in this nette may be laied up in a ſafe veſſel. Therfore it cannot be declared in words how amiable this moſt glorious ſpouſe shalbe. It may come to paſſe that ſome may fall ſome time through humane infirmitie, but holy admonitions, and wholſome correction shal bring them againe to good thrift and repentance. But shal every one of the Iewes be ſuch? Some shal not embrace the truth, as is manifeſt from Daniel, many ariſing to ſhame and perpetual contempt, chap. 12.2. And we shal learne from the chapter folowing that ſome doggs ſhalbe excluded without this city. But they which now shal refuſe the truth, shal shew forth a manifeſt token of their reprobatiō, that the Church shal not be ſubiect to be deceived any more. Wherfore in this renewing the goodneſſe and power of God shalbe moſt famous through the whole world. VVhichWhich shal reſtore wretched men ſo wonderfully, and make ſo ſingular choiſe of them, whom he wil redeem. But ſee how the godly shal receive comfort from hence. For wheras every moſt holy man might iuſtly tremble through conſcience of their ſinns, againſt this feare we have here a notable confirmation, that election by Chriſt ſetteth us free from guilt.