Commentary on Revelation, Vision 7 · Chapter 20 · Part 2

Commentary on Revelation · Vision 7 · Chapter 20 · Part 2

p. 530The Second Part of the CHAPTER.

Touching the new attempt of the Dragon (being looſed at the end of the Thouſand yeers) by the Gentiles, and by Gog and Magog, againſt the Church.

7. And when the thouſand yeeres are expired, Satan shall be looſed out of his priſon.

8. And shall goe out to deceive the Nations, which are in the four quarters of the Earth, Gog and Magog to gather them together to battle: the number of whom is as the ſand of the Sea.

9. And they went up on the breadth of the Earth, and compaſſed the Campe of the Saints about, and the Beloved-City: and fire came downe from God out of Heaven, and devoured them.

THE COMMENTARY.

7. B Ʋt when the thouſand yeeres are expired] Now followes the Second part of the Chapter, of the looſing, and new raging of the Dragon, after the thouſand fatall yeers were expired, containing the THIRD ACT of the laſt Viſion, being an amplification of the Churches calamities and combats, under both Antichriſts of the Eaſt and Weſt, who ſhall againe grievouſly trouble the Chriſtian World, as we ſhewed in the PREFACE. And thus at length we come to the explication of the fourth Queſtion before propounded in ver. 3.

IV. What Satan ſhall doe after the thouſand yeers are expired.

He had ſaid that Satan being bound with a great chain, ſhould be thruſt into the bottomleſſe pit for a thouſand yeers, and afterward againe looſed, ver. 3. and ſhewing in the following verſes what in the meane while was done in the Church, p. 531and what was the ſtate of the ungodly both without and within.

Now Kat' anaphoran or in relation to what was before, he ſaith that Satan was to be looſed after the thouſand yeers, and expoundeth what he attempted, with the ſucceſſe thereof, yet aenigmatically: ſo as this part of the Propheſie is very obſcure, neither may we ſcatcely ſo much as gueſſe what the meaning thereof is: notwithſtanding the moſt diligent Interpreters do thinke, that ſomewhat about the ſame may bee obſerved from the Hiſtories of former times: whoſe ſteps (ſeeing nothing more certain is revealed unto me) I am willing to tread in.

When the thouſand were finiſhed] In which Satan remained in chaines, and in which in the mean while Chriſt enlarged his Kingdom among the Gentiles, and the Martyrs had lived and reigned with him.

Satan ſhall be looſed out of his priſon] Hence it plainely appeareth (as before I ſaid) that the thouſand yeeres of Satans impriſonment, and of Chriſt his kingdom, are not diverſe, but the ſame: for it is ſaid with the Article: When THESE thouſand yeers (foreign) ſhall be fulfilled, Satan ſhall be looſed.

This very thing Auſtin well obſerveth, ſaying: Lib. 20. de C, D. c. 13. The Chiliaſts opinion cannot ſtand.That the Scripture by the ſame thouſand yeeres determinates both, to wit, Satans binding, and the Saints reigning. Which being obſerved, it appeareth that the Chiliaſts opinion cannot ſtand, viz. that Satan ſhould be bound in the ſixt Millenary of the world (in which they affirme Chriſt was borne:) and that in the ſeventh Millenary the Saints ſhall reigne with Chriſt on Earth: Beſides neither can the opinion of Brightman hold, that Satan was bound a thouſand yeers from Conſtantine, untill the yeere of our Lord 1300. after which Chriſt ſhould reigne another thouſand yeeres, by the Goſpell on Earth with his Elect, untill the yeer 2300. in which Millenary the Gogiſh or Turkiſh battles ſhould be fought: whence he gathereth that the truth of the goſpell ſhall triumph among the Nations ſeven hundred yeers: a thing indeed more to be wiſhed, then expected with any probability.

Thus by what hath been ſaid before it is cleare: When the thouſand yeers of Satans impriſonment began, and when they ended.that the fatall thouſand yeeres of Satans Impriſonment are finiſhed, and when. They tooke their beginning at the deſtruction of Ieruſalem by the Romanes, when the Iewes (who furiouſly blaſphemed the Goſpell of Chriſt, and ſought by all meanes to hinder the Gentiles from embracing the ſame) were diſperſed through the whole world, and the fulneſſe of the Gentiles began to enter into the Church: for then it chiefly appeared that Satan was thruſt into Hell, and bound with the chains of darkenes, that he might no longer keep the Gentiles from the faith of Chriſt. 2. Pet. 2.4.2 Pet 2:4Beſides before we ſhewed that theſe bonds continued untill the times of Gregory VII.

Wherefore the thouſand yeers were finiſhed more then five hundred yeeres agoe, and Satan looſed from his impriſonment: When Satan was agoin looſed.which ſufficiently appeared by the fatall tumults that were raiſed up both in the Eaſt and Weſt, by that raging enemy. For chiefly in theſe five hundred yeers, the Weſterne Antichriſt by the impulſion and efficacie of the Dragon, violently laid hold on the Monarchicall power of both ſwords, miſerably oppreſſing and enſlaving all Chriſtendome in the Weſt: which Bellarmine himſelfe denyeth not. And on the other ſide, Lib. 3. de P. R. cap. 9.that Thracian adverſary of Chriſt having brought almoſt all the Eaſt and South under his power, doth with ſo great fury encompaſſe the Campe of the Saints, as it ſeemes impoſſible he ſhould be ſtopped, but by fire deſcending from Heaven.

8. And ſhall goe out to deceive the Nations] By the word going out, is ſignified Satans free raging, and outragious endeavour to turne all things upſide downe. In the ſame ſenſe it was before ſaid of the three Frogs, the ſpirits of devils: Rev. 16.14Rev 16:14They goe forth unto the Kings of the Earth. And indeed there and here is treated of one and the ſame attempt of Satan, being the ſame third Act, there of the Fift, here of the ſeventh Viſion. Satan therefore being let looſe out of priſon ſhall rove about, going to and fro through the Earth, and with great fury ſetting all things every where in a flame, both in the world and Church: not as if he ſhall no longer bee p. 532kept in by the bridle of providence: but becauſe God will let looſe the reines unto him more then before, for reaſons expounded ver. 3.

Now his enterpriſes ſhall principally be two. One to ſeduce the nations in the four corners of the earth. The ſecond, to ſtir up Gog and Magog to battell. Thus theſe things are to be diſtinguiſhed: for the Verbe foreign Deceive is both to be referred to the Nations, and alſo to Gog and Magog, becauſe he ſhall deceive both the one and the other, yet ſo, as in a diverſe manner and end. The Nations he ſhall ſeduce from the Faith unto new Paganiſme: The Pagans Gog and Magog he ſhall ſeduce, Satans twofold attempt after his looſing. Veſtigat. pag. 896.that is, ſtirre them up to war (in hope of Victory) againſt the Campe of the Saints. The former attempt ſhall bee Eccleſiaſticall, and ſo more neerely tending to the deſtruction of the Church: The latter civill, and tending to the overthrow of the ſtate and policie of Chriſtians. Which Alcaſar alſo ſeeing: It ſhall not, ſaith he, properly be a war for Religion to ſpeake generally, but for the Empire.

By the nations, as before Ch. 11.3. I underſtand falſe Chriſtians, who having embraced the Faith of Chriſt, did again degenerate from the ſincerity thereof in the times of Antichriſt. Theſe nations, I ſay, he ſhall deceive, that is, under the name of Chriſt they ſhall return unto Paganiſme, How the nations were deceived.as to their old vomit, worſhipping God after the manner of the heathens, and living more heatheniſhly and enormous then before. This Peſt, ſaith he, ſhall rage, not in one corner, but in the four corners of the earth] By a Phraſe repeated from Chap. 7.1. that is, in all parts of Chriſtendom, throughout the whole earth: for no corner ſhall be free from his ſeducement: but apoſtacy ſhal every where get the upper hand, yet chiefly in the Eaſt and Weſt, where the Crownes of the Empire ſhalbe, and where ambition and carnality of Prieſts ſhall chiefly reigne, and withall corrupt the other corners of the Earth.

For Gregory VII. Gregory the VII. an exquiſite Inſtrument of Satan, looſed.ſitting at Rome, in the Chaire of univerſall peſtilence (to the end it might appeare that Satan was looſed from the yeer 1073.) the devill began to rage farre more cruelly by him, then ever he had done by Romulus, Tarquinius the proud, Tiberius, Nero, Domitian, Heliogabalus, Diocletian, Decius: or by the Perſians, Scythians, or Saracens: the cruelleſt of all which Tyrants, being compared with the ſaid Pope Gregory, (according to what the Cardinall Benno, and others have publiſhed of him) would ſeeme to be a Saint, in reſpect of this filthy inſtrument of Satan.

Its true, he was not the firſt Antichriſt, neither did the ſeduction of Chriſtians from the faith, begin with him: for the Romiſh Antichriſtianiſme had bin growing and greatly encreaſing above three hundred yeers before. But becauſe Satan was as yet bound (for the Dragon being bound, the Beaſt was to aſcend out of the Pit, and poſſeſſe his throne and power as his Vicar) ſo as the former times might ſeem more tolerable, in reſpect of the times which followed: for at the end of the thouſand yeers Satan being looſed out of his priſon, began to puffe up the Romane Popes with ſuch ſwelling pride, as they feared not to tread upon, and oppreſſe the moſt powerfull Princes, Kings, and Emperours of Chriſtendom.

After much contention, Hildebrand called Gregory under a falſe pretence of ſimonie wrang out of the hands of Henry (that valiant Emperour) and his Sonne Henry V. the Epiſcopall Inveſtures, as they terme it, which till then were belonging to the Right and Crowne of the Empire: yea alſo thruſt Henry himſelfe from the Empire through his wicked ſonne. Prieſts alſo that were married, he caſt out of the Church, as Nicolaitans (as if the Apoſtle 1. Tim. 3.2. & Tit. 1.6. had inſtituted Nicolaitans:) moreover he publiſhed two Cannons which ever ſince have bin, and yet are to this day the ſinews of the Popes Tyranny. 1. If any man receive Prieſt-hood at the hand of any Lay perſon, let both the Giver and Receiver be accurſed: 2. If any Communicate with a married Prieſt, or if a Prieſt having a wife, doth not put her away, let him be accurſed.

By this compendious way hee exempted at once all Biſhops, Clerks, Churches, and all that thereunto belonged, from the power of Emperours, and brought them p. 533under his owne Empire: 1. Tim. 3.2 Tit. 1.6. 1. Cor. 7.2.1 Tim 3:2Titus 1:61 Cor 7:2withall taking unto himſelfe the right of all Eccleſiaſtical goods: condemning alſo marriage eſtate (not only granted unto Biſhops by Paul, but alſo commanded, to ſhun fornication) as the wickedneſſe of the Nicolaitans, by open Antichriſtian Tyranny, baniſhing the ſame out of the Church: which thing indeed was juſtly abominable to Emperours and the Chriſtian world: Genebr. chronol. lib. 4. pa. 593.yet formidable, becauſe of the enchantment of the Apostolicall Church: Notwithſtanding Popiſh Writers doe glory in this moſt filthy Beaſt: That HENRIE was the firſt among the Westerne Emperours, whom the Pope depoſed.

Hiſtories alſo teſtifie, that after thoſe thouſand yeeres, the God of Strengths foretold by Daniel Chap. 11.38. that is, the Idol of Tranſſubſtantation, and Stage-like Maſſe was chiefly erected and confirmed, in which the whole ſtrength of the Papacie hath hitherto conſiſted. With this grew up the innumerable fraternities, and families of Clergy-men, Sacrificers, Monkes, and Religious Sects, who all of them being exempted from civill juriſdiction, are onelyonly ſubject to the Popes Scepter. Then were invented the Jubilees, the gainefull trafficke of Popiſh Indulgences, or Pardons, and a thouſand trickes to draw monies from all Provinces into Romes Exchequer. Then infinite Ceremonies, Superſtitions, and Idols were brought in and eſtabliſhed: ſo that if now thou compare Popery with Paganiſme, thou ſhalt ſcarce ſee any difference but in names. Therefore it is not ſaid without cauſe, that Satan being looſed after the thouſand yeeres, ſhould deceive the Nations of the whole Earth.

Neither was this horrible declining of Chriſtianitie in the Weſt onelyonly. For it is knowne, that many moſt flouriſhing Churches of the Eaſt, which yet ſtood in the firſt thouſand yeeres, were in the next five hundred yeeres, either cut off, and miſerably diſſipated, or by the ſeduction of Satan filthily corrupted. On the contrary we ſee that Mahumetiſme, although it began ſomewhat ſooner, yet within the latter five Ages was more generally ſpread both in Aſia, Africa, and Europe. This therefore was Satans former ſeduction.

Gog and Magog to gather them to battle] Greeke foreign: which commonly is taken appoſitively: That he might ſeduce the Nations Gog and Magog: for: which Nations are Gog and Magog: but ſo Satans fury ſeemes to be leſſened, as if after his looſing he were onelyonly to deceive, and draw the barbarous Nations unto a civill battle. Whereas he ſhall chiefly be buſie about the inteſtine ſeduction of the Church, within indeed labouring to trample her under foot by the ſlights of the domeſticke Antichriſt, and outwardly by force of armes to ſuppreſſe her, by a forreigne Antichriſt. It is therefore an Ellipſis or defect of the Copulative: for: And Gog and Magog, becauſe the Verbe foreign ruleth the three Accuſatives, foreign: the middlemoſt of which did leaſt need the Copulative. The ſeduction therefore of Gog and Magog ſhall be diverſe from the ſeduction of the Nations, being not Eccleſiaſticall, as the former, but politicall. For Satan ſhall ſtirre up, not the nations, but Gog and Magog to this cruell battell: which appeareth by the Relative (not foreign, but) foreign to wit, foreign Gog and Magog: by whom he ſhall ſet all things in confuſion and blood.

Now what manner of adverſaries or peoples theſe ſhould be, may ſcarcely be gueſt at: For there are almoſt as many opinions about the ſame, as Writers, both Ancient and Moderne.

Bellarmine reckons up ten, Lib. 3. de P R. cap. 17. Veſtig. pag. 877.all which (his own excepted not a whit better then the reſt) yea even that of the five old Fathers Lanctantius, Euſebius, Theodoretus, Hierom, and Auſtine he diſproves. Alcaſar alſo brings in many more. But we will not weary our ſelves in rehearſing the conjectures of other men.

Magog (to begin with this as the more knowne) was the ſecond ſonne of Iaphet Gen. 10.3. of whom, Lib. 1. Antiq. cap. 7.as Ioſephus writeth came the Magogites (ſo called after him) or Scythians, that is, the peoples which inhabit beyond the mountaine p. 534Caucaſus, neer the Lake Maeotis, and the Caſpian Sea, unto the Northern India. Hierom therefore by Magog underſtandeth the Scythian Nations: unto whom ſome doe joyne the Cappadocians and Arminians, ſeated beyond Coeleſyria: lib. 5. c. 23:whoſe Metrapolitan Citie, Hierapolis (where Papias ſometime was Biſhop) is in the Syrian tongue called Magog, as Plinie recordeth.

Touching Gog there is nothing mentioned in Scripture ſave in Ezech. 38. & 39. where you ſhall finde a long Propheſie againſt Gog and Magog, of which the Phantiſies of the Iewes, Mahumetans, and Papiſts are not much unlike.

The Iewes feine that Gog and Magog are the Northerne Nations, ſhut up by Alexander the Great, beyond the Mountaine Taurus, who breaking out towards the end of the world, ſhall by war waſt the whole earth, eſpecially the Land of Iſrael, and the Citie Ieruſalem. But then the Meſſias ſhall bee at hand, and ſlay Gog and Magog, according to the Oracle of Ezechiel: which Fable Galatinus hath refuted Lib. 5. Cap. 12.

The Mahumetans Fiction touching Gog and Magog is much like to this, Alcor. A, 20.28.32. &c.ſave onelyonly that it is ſomewhat otherwiſe touching the Meſſias and Ieruſalem.

The Papiſts dreame, that their Antichriſt ſhall come in the end of the world, with great forces, and that in his Army (which moſtlie ſhall conſiſt of the barbarous Scythians) he ſhall have ſeven Kings (for ſo many, and no more ſhall then be remaining in the world, as Ribera affirmeth. The Emperour therefore of the Romanes, the King of France, of Spaine, &c. ſhall then either have no being or fight for Antichriſt) among whom Gog and Magog ſhall bee moſt powerfull, Lib. 3. de P. R. c. 17. Apoc. 20.Rev 20(yea Gog, according to Bellarmine ſhall be Antichriſt himſelfe) which Ribera denyeth) and in the ſpace of leſſe then foure full yeeres moſt cruelly over-runne, and bring into ſubjection the whole world, eſpecially Chriſtendome: and to this Antichriſtian warre they applie the Propheſie of Ezechiel, and of Iohn in this place. As the Iews therfore dream, that their Meſſias is not yet come, becauſe Ieruſalem hath not bin aſſaulted by Gog and Magog, who are to be ſlaine by the Meſſias: So the Papiſts feine, that their Antichriſt is not yet come, becauſe Gog and Magog are not come, who with a moſt numerous Army ſhall fight under Antichriſts banner, Ezech. 39.4.6.9.12. The fiction touching Gog and Magog refuted.Ezek 39:4Ezek 39:6Ezek 39:9Ezek 39:12and with him oppoſe the Holy City, that is, the Romane Church. Both Fictions are alike frivolous, and are eaſily refuted by the Propheſie it ſelfe: for i… Ezechiel God threatneth, that Gog ſhall fall upon the mountaines of Iſrael, and that he will ſend a fire on Magog, whereupon the Inhabitants of Ieruſalem ſhall goe forth, and burne the ſpoile with fire ſeven yeeres: and that the ſlaughter of the enemy ſhall be ſo great, that the land ſhall be ſeven yeers in cleanſing, becauſe of the carkeiſes of the ſlaine: But the Papiſts ſay, that Antichriſts kingdome, and the Gogiſh warre ſhall not continue full foure yeers: and that from this Victory of the Church unto the day of Iudgement, there ſhall not be ſeven months (much leſſe ſeven yeers) but XLV. dayes onelyonly. Therefore either this latter Fiction of theirs, or elſe the former is falſe.

This difficulty, (by which they ſee their Fable overthrowne) Ribera ſeeks to ſhift off one way, Bellarmine another.

Ribera ſaith, In apoc. 20. N. 70.the words of Ezechiel ſignifie power, not the Act: not as if they ſhall ſpend ſeven months in burying the carkeiſes. But the number of the carkeiſes ſhall be ſo great, that if all ſhould be buried, there would be need of ſeven months time for the doing of it.

Bellarmin underſtands it, that the Prophet ſpeaks not properly, but figuratively, putting ſeven yeers, for a very long time.

But by theſe ſlights they take not away the difficultie in the leaſt.

Riberas gloſse de potentia, is by the Text there refuted, ver. 1.3. All the people of the Land ſhall bury them. Therefore they ſhall bury all the carkeiſes ipſo actu, becauſe the Land muſt be cleanſed of the carkeiſes, and therefore they ſhall ſpend ſeven months actually in burying of them. This Ribera ſaw: therefore at laſt he p. 535was forced contrary to Bellarmine, and the common opinion, to grant, not onelyonly XLV. dayes, but ſeven yeeres after Antichriſts ſlaughter, unto the day of Iudgement.

As for Bellarmines ſhift, it makes the difficultie yet greater, for whither the Prophet underſtands properly and definitely ſeven moneths and yeers, or figuratively and indefinitely a very long time, it appeareth the Fiction is falſe which Bellarmine there affirmeth: That after Antichriſts death, Ribera refuteth Bellarmines Fiction.there ſhall be no more then XLV. dayes unto the end of the world: the falſitie whereof Ribera himſelfe doth ſolidly confute by two places of Scripture, both becauſe thoſe things which in Mat, 24.38. are ſpoken touching the ſecurity, and riot of the world at Chriſts comming, cannot in the leaſt be done in XLV. dayes: as alſo, becauſe then as ſoon as Antichriſt ſhould begin to reigne, it might certainely be knowne when the day of Iudgement ſhould be: which to thinke, ſaith he, is abſurd: 1. Theſ. 5.21 Thess 5:2becauſe the day of the Lord ſhall come as a thiefe in the night. But he pretends, Mat. 24.36.Matt 24:36that perhaps it cannot be knowne by the unlearned: No, nor by the learned: for it is ſaid. Of that Day and Houre no man knoweth, no, not the Angels of Heaven. Therefore beeing convinced by the truth, he at length ingenuouſly confeſſeth, that no man can know how long time ſhall remaine from Antichrist. Therefore, O Ribera! thou ſeeſt that time to be fooliſhly defined of thee by the ſpace of ſeven yeeres, and more fooliſhly by Bellarmines XLV. dayes. Behold the power of the trueth, and the Ieſuites diſcord.

Now however it belong not to this place, Whether Ezechiel & Iohns Propheſie touching Gog be the ſame.to ſhew whither the Propheſie of Ezechiel, and this here in the Revelation be the ſame or not: yet contrary to the Ieſuites affirmation we are to hold: that here indeed is an alluſion unto the Propheſie of Ezechiel, both in the name of the adverſaries, and in likeneſſe of puniſhment: yet this Propheſie is diverſe from that. For that did belong unto the times going before Chriſts comming: and indeed hath been fulfilled already: but this is to be referred to our, and the following Ages: in caſe there ſhall be any more.

What I ſaid of the accompliſhment, is manifeſt from the Argument of the propheſie, which is directed unto the people in the Captivity of Babylon: for firſt God promiſeth to bring them againe into their countrey: Ez. 39.25.Now will I bring againe the captivity of Jacob, &c. When I brought them againe from the people, &c. Secondly he foretels new calamities, which afterward ſhall befall them by their Adverſaries Gog and Magog, &c. of whoſe horrible ſlaughter he propheſieth: Laſtly he promiſeth a Spirituall reformation of the Church by the benefits of the Meſſias, ſhortly after to come in the fleſh: Ibid ve. 29.Neither will I hide my face any more from them, when I have poured out my spirit upon the houſe of Iſrael, ſaith the Lord Jehovah. Now it is certaine the firſt and third part of the Propheſie was fulfilled: And therefore without all doubt the middlemoſt alſo, it being the chief.

It is objected, that Gog was to come in the latter, or laſt of yeeres, that is, Eze. 38.8.Ezek 38:8in the end of the world. But the Gloſſe is infirme: It is alſo ſaid ver. 16. that he ſhall come in the latter, or laſt of dayes. Now nothing is more frequent to the Prophets, then by this phraſe to denote the term of ſome certaine time: Ierem. 49.39. In the latter dayes I will bring againe the Captivity of Elam, that is, at length, or after much affliction, Ierem 30.24. In the latter dayes yee ſhall conſider it, that is, after your deliverance out of Babylon: Ezech. 38.8. After many dayes thou ſhalt be viſited, in the latter yeers thou ſhalt come. And afterward, In the latter dayes I will bring thee, &c. that is, after I have brought backe my people. Therefore here alſo by the latter yeers, an indefinite term may be underſtood.

Hence Theodoretus wrote, Nehem. 4. & 6.Neh 4that theſe very Nations did ſtraightway invade the Iewes after their returne, to hinder them from building the Temple and City. But our Interpreters Tremellius and Junius do in my underſtanding more rightly (according to the circumſtances of the name and time) applie the Oracle of Ezechiel, to the cruell warres raiſed up againſt the Iewes by the Macedonians, Antiochus, p. 536&c. but often put to the worſt (not without a divine miracle) by the Macchabees: for they learnedly ſhew that Gog and Magog do denote the Nations of the leſſer Aſia and Syria (ſo called after Gyges King of the Lydians) with the Kings Antiochi, Seleuci, Demetrij, and Nicanors, mighty Oppreſſours of the Iewes: which happened not preſently upon their returne out of Babylon, but long after, in the end of yeers or dayes, that is, about two hundred yeeres after the Propheſie.

To theſe Ribera doth frivouſly object, In Apoc. 20 S. 57.Rev 20that Joſephus and the Iewes write nothing of the accompliſhment thereof, which had it bin fulfilled, they would have mentioned the ſame, neither would they any longer expect the Meſſias. As if forſooth, ſo manifeſt, or at leaſt ſo probable a truth, were to be called into queſtion, becauſe of the blindneſſe of the Iews.

Therefore in a word, this I do hold: That Ezechiels Propheſie touching Gog and Magog, grievous enemies and waſters of the Holy Land, was not indeed then fulfilled litterally, (for it clearly appeareth, that part of the Propheſie is an Allegory of a Slaughter from Heaven) but Analogically, or with reference, when the Tyrants of Syria and Aſia were repreſſed by the valour of the Macchabees. The old & new Goggish war.But that there by a certain alluſion unto the Propheſie of Ezechiel, and the accompliſhment there of (like as the Revelation is full of ſuch Alluſions unto the words and Hiſtories of the Prophets) another warre not unlike unto that of Gog and Magog is here foretold, and the victory promiſed: The ſenſe is thus: Like as of old Gog and Magog invaded the Holy Land with very great Armies, miſerably afflicting the people of God: So Satan being looſed at the end of the thouſand fatall yeers, ſhall raiſe up againſt the Church a new Gog and Magog, that is, moſt cruell adverſaries, who with moſt numerous Armies over-ſpreading all parts of Chriſtendom ſhall cruelly make ſpoil of all things. And as God did often by wonderfull overthrowes ſuppreſſe Gog and Magog of old, that is, thoſe Aſian, Syrian, and Egyptian Tyrants in the middeſt of their fury, that they might not utterly deſtroy the Holy-City: ſo he will with fire from Heaven devoure the new Gog and Magog, that is, the adverſaries of the laſt times in the midſt of their fury that they ſhall not be able to accompliſh their deſigne to blot out the Church of Chriſt.

Now who ſhould theſe Adverſaries Gog and Magog be, but thoſe foure Angels bound at the River Euphrates? Rev. 9.14. who after they were let looſe by Gods Commandment, invaded the Chriſtian world (moſt horribly corrupted through Antichriſtian Idolatry) with an Army of two hundred thouſand thouſand horſe-men, Gog and Magog are the foure Angels of Euphrates.cruelly murdering the third part of men: which Angels we interpreted of foure Peoples, moſt cruell adverſaries of the Chriſtian name, viz. the Arabians, Saracens, Scythians or Tartars, and Turkes: for undoubtedly the ſame Adverſaries, the ſame battell, and the ſame overthrow, at the ſounding of the ſixt Trumpet in Viſion third: and in this Oracle of the ſeventh Viſion is ſignified by way of parallel: for after Satan was looſed, the Armies of the Saracens, Tartars, and Turkes began in a ſpeciall manner to over-run Chriſtendom, and by horrible ſlaughters to weaken the ſtate of Chriſtians, as Hiſtories and dayly experience do manifeſt. Wee have heard who the adverſaries are.

Whoſe number is as the ſand of the Sea] He amplifies their multitude by a ſimile uſuall to the Scriptures. For it is no Hyperbole, by which is ſpoken more then truth: but a metaphor, by which a thing is aggravated. For as the ſand of the Sea is unto us innumerable: ſo theſe barbarous Nations uſe to fight with innumerable Armies.

9. And they aſcended] He foretels the forceable attempt of the Adverſary by a Verbe in the Praeter Tenſe in ſtead of a Future, beeing a Propheticall Enallage or change of Tenſes uſuall to Iohn. By the word Aſcend, he notes their obſcure riſe or originall, intimating that theſe barbarous Nations did ſuddenly from a low condition grow to the greateſt height of power: or that being raiſed up by Satan, they aſcended as it were out of Hell.

p. 537On the breadth of the Earth] That is, they ſhall not remaine in one place, but ſpread themſelves far and neer, to waſt and deſtroy all.

And compaſſed the Campe of the Saints about] By this Camp BRIGHTMAN underſtands Europe, in which almoſt all Chriſtendom is included. But five or ſixe hundred yeers agoe, Chriſtianiſme was larger by farre, The Chriſtian world is the camp of the ſaintswhen there were yet flouriſhing Churches in all the coaſts of Aſia and Europe. Wherefore he calleth the Chriſtian world the Campe of the Saints, or the Church in which the godly do fight againſt Satan and the world, as it were in a Campe. But however Chriſtianiſme was every where moſt corrupt, yet it is called the Camp of Saints, viz. Mat. 4.5. Luk. 19.46 The beloved city is the Church.Matt 4:5Luke 19:46of right and profeſſion: although not of Fact. Like as Jeruſalem is called the Holy-City DE IVRE of Right, becauſe ſhe ought to have bin holy, whereas DE FACTO In deed ſhe was A denne of thieves.

In the ſame ſenſe he calleth the Church the Beloved-City: becauſe notwithſtanding her great corruption, yet God had, and ſtill hath many beloved ones, and Elect in her. It is a Metaphor taken from IERƲSALEM, which of old was Gods Beloved-City, and the Type of the New Church, as appeares by the following Allegory.

By the word, compaſſing-about, he intimates the treacherous attempts, enterpriſes, and divers irruptions of the adverſaries: as if he ſhould ſay: They ſhall not once, or in one place onelyonly, vexe and trouble the Chriſtian world, but often, and in divers places, one while in Aſia, another while in Africa, and in Europe. He notes their ſubtilty alſo, and earneſtneſſe in mannaging their affaires and occaſions: for while Chriſtian Princes did weaken themſelves by continuall diſcord, hatred, and inteſtine warres at home, the Turkes and Tartars were alwayes in readineſſe with their Forces to devour one Province after another.The holy war was the occaſion of the Gogish war. called Sacrum quaſi minime ſacrum.

The firſt occaſion of this Gogiſh battle was that warre in Paleſtina againſt the Saracens, raiſed by the Popes of Rome after the expiration of the thouſand fatall yeers, called Holy as it were moſt unholy: the firſt Author whereof was that Hildebrand called Gregory VII. who began to ſolicite Chriſtian Emperours, Kings, and Princes to recover the holy Land by force of Armes. After him Ʋrbanus II. (for his turbulent counſells called Turbanus) obtained, that many great Armies, wearing the ſigne of the Croſſe, ſhould be ſent into Syria under divers Captaines. And indeed at that time Ieruſalem, and all Syria was recovered out of the hands of the Turkes and Saracens, by the proweſſe of Godfrey, Duke of Bullen, but was ſcarce kept LXXVIII. Yeers by the Chriſtians. For Saladine a Turkiſh King, Calyph of Damaſcus and Egypt, being drawne on through the inteſtine diſcord of Chriſtian Princes, and by the treachery of the Tripolitan Earle, overthrew al the Chriſtian Forces in one day, bringing their Princes with King Gwido himſelfe, and all Paleſtina under his power.

This was the beginning of the Gogiſh battell: The beginning of the Gogish warfor the Saracens taking this occaſion, and ſeeing that the Chriſtians, whoſe power before they much feared, were not unconquereable, they began to thirſt after whole Chriſtendome, and by degrees brought under ſubjection by their cruell Armies all the Maritime Africa, all the East and Babylon even unto Berſia, at laſt alſo the leſſer Aſia, both Countries of Armenia, Thracia, Pontus, Bulgaria, Greece, Sclavonia, even unto Hungarie, and the borders of Germany: driving Chriſtianiſme into the uttermoſt corner of Europe.

This is that Gogiſh warre, which Satan after the thouſand fatall yeers, hath with great ſucceſſe waged above five hundred yeeres againſt the Chriſtians by Gog and Magog, that is, by the Eastern Antichriſt.

Againſt this opinion it's objected, FIRST that theſe adverſaries ſhall compaſſe about, or beſiege the Campe of the Saints, and the Beloved-City, that is, the Church. But neither the Chriſtians that undertooke that warre, can be understood by the name NATIONS: Neither can theſe Eaſterne Nations, againſt whom the warre was undertaken, be underſtood by the name of SAINTS, or of the Beloved-City. I anſwer: p. 538The occaſion of the warre is diſtinguiſhed from the warre it ſelfe. The occaſion indeed of the Holy Warre begun by the Chriſtians, is in this Propheſie ſilently paſſed over: and touching this it is true what is objected: but falſe of the warre following thereupon. For it cannot be denyed, that the Eaſterne People being firſt provoked by the Chriſtians, have by Satans impulſion compaſſed about the Campe of the Saints above theſe five hundred yeeres, not ceaſing to trouble the ſame unto this day.

Secondly it is objected: That the Gogiſh warre ſhall not begin till the end of the thouſand fatall yeeers: But theſe thouſand yeers are not as yet begun. Anſwer: The former is true, the latter is falſe: for as we have ſhewed in the foregoing conſideration, thoſe thouſand yeers are expired long agoe.

Thirdly they object, That this Gogiſh warre ſhall continue but a little while: becauſe in ver. 3. Satan ſhall be let looſe but for a ſhort ſeaſon. I Anſwer: Its a fallacie, figurae dictionis (as it is termed:) for the time of Satans looſing is called a ſhort, or little ſeaſon, not that it ſhall be but for few yeers (for ſo great a warre cannot be undertaken and finiſhed in a little time) but in reſpect of the thouſand yeeres, then which it ſhall be ſhorter, becauſe God for the Elects ſake, will ſhorten thoſe dayes: of which ſee more ver. 3. Wherefore the Gogiſh warre (as undoubtedly it ſeems) is not indeed that very ſame Holy Warre raiſed in Syria by Hildebrand and Turbanus Romiſh Pontifes: but the TVRKISH WARRE againſt Chriſtendome, which aroſe a while after out of the other, and continueth unto this day: The Cataſtrophe or iſſue whereof now followeth.

The Third Part of the CHAPTER. Declaring the iſſue of the Gogiſh war, the wonderfull ſlaughter of the adverſaries, and the caſting of the devill himſelfe into the Lake of Fire: With a Type of the laſt Iudgement.

9. And fire came downe from God out of Heaven, and devoured them.

10. And the devill that deceived them, was caſt into the lake of fire and brimſtone, where the Beaſt and the falſe Prophet are, and shall be tormented day and night for ever and ever.

11. And I ſaw a great white Throne, and him that ſate on it, from whoſe face the Earth and the Heaven fled away, and there was found no place for them.

12. And I ſaw the dead, ſmall and great ſtand before God, and the Bookes were opened: and another was opened: which is the booke of Life: and the dead were judged out of thoſe things which were written in the bookes, according to their workes.

13. And the Sea gave up the dead which were in it: and death and hell delivered up the dead which were in them: and they were judged every man according to their workes.

14. And death and hell were caſt into the Lake of fire: This is the Second Death.

15. And whoſoever was not found written in the Booke of Life, was caſt into the Lake of Fire.

p. 539THE COMMENTARY.

AND fire came downe] Here begins the laſt Act. The event of the Gogiſh Warre ſhall bee joyned with the laſt Iudgement at Chriſts comming: the which is ſet forth by a moſt evident Type. Firſt ſpecially, briefly ſhewing what was done to Gog and Magog with their Army: and what to the devill, in this and the following verſ. Afterward generally, what unto all in the laſt Iudgement, unto the end of the Chapter. The Gogiſh Army was at length conſumed by fire. It is an alluſion unto the Oracle of Ezechiel 38.22. againſt Gog of old, I will plead againſt him with peſtilence and with blood, and I will raine upon him and upon his hands, an overflowing raine, and great haileſtones, fire and brimſtone: So here againſt the new Gog, Fire came downe from God out of Heaven, and devoured them; by which Phraſe the Scripture uſually ſets forth the wonderfull and horrible Iudgements of God upon the Adverſaries, by which at length the wicked are ſo ſuddenly deſtroyed, and the Church delivered out of diſtreſſe and oppreſſion, as the Victory cannot be aſcribed but to the Divine Power, as in Pſal. 11.6. Ʋpon the wicked he ſhall rain ſnares, fire and brimſtone, and an horrible tempest ſhall be the portion of their cup.

This ſerves greatly to comfort the Church: for although our ſinnes doe too too much fight againſt us: this Oracle notwithſtanding ſheweth Gods benignity to bee ſo great, as wee may undoubtedly believe, that the Turkiſh power ſhall ſooner bee overthrowne by the moſt powerfull hand of God from Heaven, then that the Church of Chriſt ſhould be extinguiſhed by the ſame. There are ſome who thinke that this kinde of deſtruction by fire from Heaven, ſhall litterally be accompliſhed upon the Adverſaries. But I reſt in the alluſion mentioned: for as God himſelfe overthrew the enemies from Heaven, when as the ſtrength of the Iewiſh people was nothing to reſiſt the Aſian Tyrants: ſo when the power of Chriſtians ſhall be no way able to chaſe away, or overthrow the Gogiſh Armies of the Eaſt, God will ſuddenly as it were reach out his arme from Heaven to fight for the Church, and extinguiſh the adverſaries: if not before, yet certainly at the brightneſſe of Chriſts coming to Iudgement: for untill then, this Gogiſh war, as likewiſe that other of Antichriſt, ſhall continue.

This fire therefore comming from Heaven, and devouring the adverſaries, what ſhall it be, but that ſharpe ſword proceeding out of the mouth of Chriſt the Iudge, and killing all the wicked Chap. 19.15.21. that is, that flame of fire, 2. Theſ. 18. Lib. 20. dein which the Lord Jeſus ſhall bee revealed from Heaven, to take vengeance on them that know not God.

10. And the devill that deceived them] AVGVSTINE confeſſeth that in this deſcription are certaine foreign, that is, C. D. c. 14ſome things are before repeated that were done after. Among theſe, the firſt ſeemes to be, that the Enemies being devoured with fire from Heaven, by and by the devill alſo is ſaid to be caſt into the Lake of fire. For it ſeemeth that this ſhall not be till the laſt Iudgement be paſt, which followeth after. This verſe therefore by a certaine Anticipation cohereth with ver. 14. where Iohn ſaw Death and Hell to be cast into the Lake of fire. Now he joyneth the caſting of the devill next with the ſlaughter of the wicked averſaries, to teach us, that the devill ſhall not goe free for ſeducing the Nations, and raiſing Gog and Magog to battle againſt the Church: but at laſt bee puniſhed for his great malice, together with other adverſaries: See alſo 1. Cor. 15.24.25.26.

By the devill wee cannot with reaſon underſtand any other, then that wicked Spirit himſelfe: for he is the ſame here, who verſe 2. is called the Dragon, the old Serpent and Satan. But the Emperour of the Turks whom BRIGHTMAN p. 540here underſtandeth by the devill, belongs in my Iudgement unto the Gogiſh army, devoured with fire from Heaven. Satans puniſhment therefore is deſcribed by the place, companions, and eternity of his torments. The place of his puniſhment ſhall not bee ſimply the Pit, in which he was before ſhut up a thouſand yeers, but the very ſinke of the bottomleſſe Pit, the Lake of fire and brimſtome, into which he ſhall be caſt by Chriſt the Iudge. It is a Periphraſis of hell, which the Scripture ſets forth by the place of torments, unquencheable fire, the worme that dies not, utter darkeneſſe, weeping and gnaſhing of teeth, and ſuch like horrible Epithites, to terrifie the wicked: ſignifying, that the torments of Satan and the ungodly in hell ſhall be unutterable, like as the glory of Chriſt and the Saints in Heaven ſhall bee unſpeakeable. Now of the Lake of Fire and Brimſtone hath beene ſpoken Chap. 19, 20. unto which place Iohn ſends us backe, ſaying:

Where the Beaſt and the Falſe-prophet are] For hee there ſaith that theſe were caſt into this Lake. The devill therefore ſhall find them there as his companions in torments: The Romane Antichriſt, I ſay, with his Cardinals, Vaſſals, and Followers. Theſe ſhall bee caſt into the Lake before the devill: for he ſhall finde them there: yet both ſhall be done in the laſt Iudgement, as Chriſt expounds it in the Goſpell: depart from me ye curſed into everlaſting fire, which is prepared for the devill and his Angels.Mat. 25.41Matt 25:41

And they ſhall bee tormented] To wit, the devill, the Beaſt, and Falſe-Prophet: for they ſhall all alike ſuffer everlaſting torments: of which ſee Chap. 14.11. & Chap. 19.20.

Night and day] Not as if there ſhould be an enterchange of dayes and nights in Hell: for in utter daakeneſſe it is alwayes night: but thus he ſheweth the eternall continuation of their torments: for that which is continued day and night, is perpetuall. The ſame he ſaith Chap. 14. of the torments of all the worſhippers of the Beast and his Image. By the ſame phraſe Chap. 7.15. he ſheweth the continuall joy of the Saints in Heaven: Who are before the throne of God, and ſerve him day and night in his Temple.

Now that the puniſhment of the devill and wicked men ſhall be perpetuall, Lib. 21. de C. D. c. 23. Pſ. 77.10. The punishment of the damned eternall.Ps 77:10Auguſtine doth largely prove againſt ſuch as (pretending Gods mercifullnes from the Pſalme: Will God forget to be gracious, will he in anger ſhut up his tender mercies:) did imagine, that the devill and wicked men after moſt grievous, and long during puniſhments ſhould be purged and pardoned, thereby to patronize their owne, and other mens wickedneſſes. But he demonſtrates from this and ſuch like places, that the torments of Satan and the ungodly ſhall ſimply be eternall.

Firſt: becauſe here its expreſly ſaid: The devill which deceived them was caſt into the Lake of fire and brimstone, there to bee tormented with the Beaſt and the Falſe-Prophet day and night for ever and ever: which altogether ſignifies eternitie. But it were falſe, if at ſometime or other they ſhould be redeemed out of their torments.

Secondly, Mat. 72.3. Mat. 25.4… What is meant by Eternall.Matt 25:4becauſe the divine ſentence, cannot bee made voide or weakened: which Chriſt will pronounce at the day of Iudgement: depart from mee ye curſed into everlasting fire, prepared for the devill and his Angels: what here is ſaid to be for ever and ever: in the place alledged is ſaid to be eternall, or everlaſting, by which the Scripture denotes time without end.

Laſtly: becauſe the life and glory of the bleſſed Saints ſhall ſimply be eternall. Therefore on the contrary, the death and torments of the damned ſhall alſo bee eternall: for Chriſt in the ſame ſentence pronounceth to the wicked eternall torments, Mat. 25.46Matt 25:46and to the godly life everlaſting: And theſe ſhall goe into everlasting puniſhment: but the righteous into eternall life.

11. AND I SAW A THRONE] The Type of the univerſall Iudgement followeth, in which all the wicked being caſt into eternall torments, the Church ſhall bee crowned with everlaſting glory and joy. Now that this is a p. 541deſcription of the laſt Iudgement, is ſo manifeſt from the words, that I judge it needleſſe to demonſtrate the ſame.It is proved that here the laſt judgement is typically ſet forth. Mat. 25.46. 1. Cor. 15.16 Dan. 7.10. Mat. 25 41Matt 25:461 Cor 15:16Dan 7:10Matt 25:41

Iohn ſaw the Iudge on a Throne: he ſaw the dead to be judged before the Throne, and them that were judged out of the books being opened, according to the phraſe of the Prophet Dan. Chap. 7.10. where without all controverſie, the Type of the laſt Iudgement is deſcribed. Laſtly he ſaw the Devill, Death, and Hell, which are the laſt Enemies, to be caſt with all reprobates into the Lake of Fire: which certainely ſhall not come to paſſe but in the laſt Iudgement, when the Iudge ſhall ſay unto all theſe: Goe ye curſed into everlaſting fire, prepared for the devill and his Angels. Neither ought we to ſeek an Allegorie in circumſtances ſo manifeſtly agreeing with the Evangelicall Hiſtory, becauſe it cannot here have place: foraſmuch as all things are ſutable unto the proper deſcription of the laſt Iudgement, expreſſed in both Teſtaments.

Beſides our method confirmes the ſame, by which it hath hitherto bin ſhewed, that every one of the Viſions, (the firſt excepted, which was ſpeciall) doth end in the deſcription of the laſt Iudgement, either openly or covertly: the which why it ſhould ſo often be iterated in this Booke, cannot be explicated by them who give no heed unto the diſtinct Acts of the ſeverall Viſions.

Adde to this, that all Interpreters (whom I have ſeen) both old and new are unnanimouſly minded: that here is figured out the caſting of all the adverſaries into eternall puniſhment: and the placing of the godly in everlaſting glory, which ſhall be accompliſhed in the laſt Iudgement.

Brightman alone leaving this expoſition, interprets the whole, Brightmans Allegorie.Allegorically of the full reſtitution of the Iewiſh Nation, which he thinkes ſhall come to paſſe after the Dragon is caſt into the Lake of fire, that is, after the deſtruction of the Turkiſh Emperour and Empire: This hee ſuppoſeth ſhall be about the yeere 1690. moved hereunto by a conjecture too obſcure and uncertaine, from a place in Dan. 12.12. the which how far different a ſenſe it beareth: I ſhall not at this time (for brevity ſake) ſtand to demonſtrate.

But the reaſons, which he oppoſeth to the received and manifeſt trueth, to me indeed ſeem to have little or no waight in them.

He ſaith, that the following deſcription agrees not unto the New Jeruſalem in Heaven, but to that on Earth only, in that the Holy City is ſaid to deſcend from Heaven: that the Bride is prepared and adorned for her Huſband, not yet delivered: that in ver. 7. the reward is put off till afterward: Whether the deſcription of the new Ieruſalem agrees to the Church Militant.that one of the ſeven Angels ſheweth all theſe things to Iohn, whereas there ſhall be no ſuch miniſtery in Heaven: that the Apoſtles are ſaid to lay the foundation of the wall of the the holy City, whereas rather that belongs to Chriſt: Laſtly that the Kings of the Earth are ſaid to bring their glory unto this Citie, ver. 24. and that in it ſhall be medicine for the Nations: which things are not to be underſtood of Heaven, but of the Earth.

But there is nothing here touching theſe things, which may not eaſily be applied unto the ſtate of the glorified Church, if wee well minde the ſcope of the Allegoricall Viſion, and obſerve other things, which doe not at all agree with the ſtate of the Church here on Earth, as we ſhall ſhew in its place. Certainely the glory of the Church ſhall never be ſo great in this life, as to bee altogether without tares, that there ſhould bee none in her but Elected Ones, that ſhe ſhould be ſtained with no ſcandals and feined Chriſtians: in a word that there ſhould be no Temple, nor Sun ſhining in her, &c.

He ſaith ſecondly that the vocation of the Iews unto the Church, Whether this Reſurrection of the dead be the calling of the Iews.is in Scripture often called a Reſurrection of the dead, as Rom. 11.15. for if the caſting away of them be the reconciling of the world, what ſhall the receiving of them be, but life from the dead, Iſa 26.19. Thy dead men ſhall live, my Carkaſſes ſhall riſe againe, &c. Ezech. 37.12. I will open your graves, O my People, and cauſe you to come up out of your graves. &c. Dan. 12.2.3. And many of them that ſleepe in the dust of the p. 542Earth ſhall awake, ſome to everlasting Life, and ſome to ſhame and everlaſting torment. Hoſea 13.14. I will ranſome them from the power of the grave: I will redeeme them from death.

But verily it would bee a long worke for him to prove that theſe places of Scripture, the firſt excepted, doe at all belong to the calling of the Iews, ſeeing Some doe manifeſtly ſpeake of their deliverance out of Babylon: Others of the Spirituall Redemption of the whole Church by Chriſt: Others of the laſt Reſurrection of the body. OnelyOnly the Teſtimony of the Apoſtle is to the matter, but proves nothing. For neither doth it follow from the particular: becauſe there the converſion of the Iewes is called a Reſurrection, therefore here alſo. There the thing is cleare: here not ſo. Nay here is no mention of a Reſurrection, but it is ſet forth under other figures. And all the circumſtances doe moſt evidently repreſent the Type of the laſt Iudgement.

AND I SAW A GREAT WHITE THRONE] After theſe things, ſaith AVGUSTINE, Lib. 20. de C. D. c. 14he briefly declareth the laſt Judgement it ſelfe (and how it was revealed unto him) which ſhall be at the ſecond Reſurrection of the dead, viz. of their bodies: First therefore he deſcribes the Iudge, with his preparation in this verſe. Secondly them that ſhould be judged, ver. 12. Thirdly the proceſſe and ſentence. ibid. Laſtly the execution of the ſentence, viz. the caſting of the adverſaries into the Lake of fire, verſ. 13.14.15. but the placing of the Elect in the Heavenly Jeruſalem, in Chap. 21. & 22. This is the ſumme of the things remaining.

A Great Throne] As ſet up for the Great, that is, Vniverſall Iudgement of the whole world. White] bright with celeſtiall ſplendor and majeſty.

And him that ſate on it] Namely the Iudge, him undoubtedly, of whom Chriſt himſelfe ſpeaketh, Mat. 25.31. When the Sonne of man ſhall come in his glory, and all his Holy Angels with him, The white throne of chriſt his glory. Ioh. 5.12. Act 17.31.John 5:12Acts 17:31then ſhall he ſit upon the Throne of his glory. Wherefore the white Throne is the Throne of his glory, or glorious Throne: neither are we to imagine it to be made of gold or Ivorie, but thus the Iudicatory Power of Chriſt is called: For the Father hath given all Judgement to the Sonne: that by him the whole world ſhould be judged. Here therefore Chriſt the Iudge appeared unto Iohn ſitting on his Throne, in the Spirit: that none ſhould queſtion, but that the world ſhall at laſt be judged. Why the laſt judgement is ſo often exhibited: XL: Argument of Chriſts deitie:For this Iudgement to come is ſo often foretold in Scripture, and exhibited to the ſight of Iohn in this Revelation, that the Godly indeed ſhould wait with joy for that day of their deliverance, but mockers be raiſed up from their ſecurity.

Furthermore without all doubt this Iudge ſitting on the Throne is Christ, becauſe the whole Scripture agrees hereunto. Now a little after in ver. 12. he is called GOD, before whom the dead ſhall ſtand to bee judged. Therefore undoubtedly alſo, he that ſate on the Throne Chap. 4.2. was Chriſt gloriouſly reigning in Heaven. That which followeth ſerves to ſignifie his unſpeakable majeſty.

From whoſe face the Earth and the Heaven fled away] The ſplendor and majeſty of the Iudge is ſuch, Huſteroſis is when a thing is before put down which should come after; or, contrariwiſe. Lib. 20: de C. D. c. 14.as neither Heaven nor Earth is able to behold or abide the ſame. How then ſhall the wicked ſtand before him?

Auguſtine underſtands it of the future renovation of Heaven and Earth, and here alſo he acknowledgeth an foreign, for the Heaven and Earth fled, not before, but after the Iudgement, to wit, ſaith he, the Iudgement being finiſhed, then ſhall this Heaven and Earth ceaſe to bee, when the new Heaven and Earth ſhall begin: For this world ſhall paſſe away, by a change of things, not by an utter deſtruction, the Heaven and Earth, I ſay, ſhall flee away, that is, this ſhape of Heaven and Earth ſhall paſſe away, becauſe they ſhall be changed from vanitie through fire, that ſo they may be transformed into a much better, and more beautifull ſtate: Of which innovation the Apoſtle Peter profeſſedly writeth: The Heaven ſhall paſſe way with a great noyſe, and the Elements melt with heat: but we expect new p. 543Heavens and a new Earth: wherein dwelleth righteouſneſſe: And Paul ſaith: 2. Pet. 3.12. 1. Cor. 7.312 Pet 3:121 Cor 7:31The figure or falſhion of this world paſſeth away: Of which AVGVSTINE, The figure, ſaith he, of the world paſſeth not away in nature, for we expect a new Heaven and a new Earth, in which judgement and righteouſneſſe ſhall dwell: Of which Iohn in the next Chapter: I ſaw a new Heaven and a new Earth, that is, purged from all vanities. Rev. 21. v. 1Rev 21:1Of which innovation, not a totall deſtruction, the words following muſt be underſtood: And their place was found no more] not as if it were no where, but that it remained not ſuch, as it was before. But whether Heaven and Earth ſhall ſo change their place, as that the Earth ſhould be moved out of the Centre of the univerſe, the Heaven by its bending downe, no longer inviron the Earth; is not known either by this place or any other. This we muſt leave to God and to time. The ſame was ſaid before in the laſt Act of the Fift Viſion: Rev. 16.20 Rev. 6.14.Rev 16:20Rev 6:14Every Iland fled, and the Mountaines were not found. Alſo in the laſt Act of the Second Viſion: And the Heaven departed as a Scrowle rolled together, and every Mountaine and Iland were mooved out of their places: Which place notwithſtanding we interpreted ſomewhat otherwiſe, becauſe of the circumſtances. But I ſee not by what ſhew of reaſon this change of Heaven and Earth here, can be darkened by an Allegory. Now it ſhall not be till towards the laſt Iudgement: and therefore it remains firme, that the ſame is here deſcribed.The dead corporally are here underſtood.

12. And I ſaw the dead, ſmall and great] He had ſeen the Iudge girded about with Iudgement. Now he ſeeth the guilty ſtanding before the Iudgement Seat: whom hee deſcribeth, Firſt from their former ſtate, by calling them The dead, after the common Law of nature, but then raiſed from death to life by the power of God: he ſpeaks not of men dead in ſins, as in ver. 5. but of ſuch as dyed corporally, and now were raiſed up to Iudgement. But ſhall not the living alſo then be judged? Yea verily: 2. Cor. 5.10 Rom. 14.9 10.2 Cor 5:10Rom 14:9for we must all appeare before the Iudgement Seat of Chriſt, That he may be Iudge of the quicke and the dead, and be Lord both of the dead and the living. By the dead therefore are underſtood the living alſo, by an Argument from the leſſer: If the dead ſhall appeare before the Iudgement Seat, how much more the living? But the dead alone are named, either becauſe the number of the dead from Adam till the laſt day, 1 Cor. 15.52.1 Cor 15:52ſhall be far greater then ſuch as live on Earth, when that day commeth: Or becauſe thoſe that remain living ſhalbe accounted as dead, becauſe they ſhall be changed in the twinkling of an eye.

Secondly he deſcribes them from their age and condition: for the words may be underſtood of both: Great and Small] That is, as well the powerfull Tyrants of the world, Emperours, Kings, Princes, and Great men: as Subjects and men of low condition: Or properly, Great in Age and ſtature, that is, growne men and women: Small alſo, that is, dying in their child-hood: by this partition he ſheweth that all and every one without any exception are to be judged: for the Iudgement ſhall be univerſall: no man ſhall bee ſo Great as to eſcape the ſame: none ſo ſmall as to be excluded, 2 Cor. 5.102 Cor 5:10but every one ſhall have right without reſpect of perſons, as the Apoſtle witneſſeth: We muſt all appeare before the Iudgement Seat of Chriſt, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.Lumb. lib. diſt. 44.

SCHOOL-MEN ſuppoſe that in the Reſurrection all ſhalbe as if they were about 33. yeers old, which was Chriſts age: but we leave it as uncertain. What they ſpeake of the ſtature, that every one ſhall receive his owne meaſure of body, is more agreeable to this place.

Thirdly he deſcribes them from their future ſtate: Standing in the ſight of God] or before God, to wit, to bee judged as guiltie. To stand before God, ſignifies ſometimes in this Booke (as above) the Heavenly Miniſtery of the Saints and Angels: Here it ſignifies to be brought to Iudgement, as appeares by what followeth. By the dead ſtanding, he meaneth them that were raiſed from death to life.XLI. Argument of Chriſts deitie.

Before God] The Iudge hee abſolutely calleth God, but CHRIST is the Iudge: Therefore Chriſt is God abſolutely.

p. 544And the Bookes were opened] The judiciall proceſſe is noted by imitation of humane Courts, in which the whole proceſſe is wont to be drawn into Protocols, from whence the Iudge at length determineth and pronounceth ſentence according to the Acts and Proofes: not that it ſhall bee ſo really: for God, from whoſe eyes nothing is hid, will not make uſe of long examination: but the equity of the Iudge is noted, by a Metaphor taken from humane Courts, where the Iudge pronounceth ſentence according to the written Law, and the Acts and Proofes agreeing thereunto. It is an Alluſion unto the words of Daniel, ſpeaking thus of this IVDGEMENT: Dan. 7.10.Dan 7:10The Iudgement was ſet, and the Bookes were opened.

Origene underſtands it of the books of conſcience, Comm. ad Rom. 14.Rom 14which now are hid, not to God, but to men: For the hidden things of the heart are not now known: But then they ſhall be Opened, that is, manifeſted to the conſciences of all and every one, ſo as there ſhall be no place left of excuſe, or withdrawing. Thus no man ſhall be injured, becauſe every one ſhall either be accuſed, or diſcharged by his own conſcience.

Auguſtine takes it a little otherwiſe, Lib. 20. de C. D. c. 14of the bookes of the Old and New Teſtament, in which God hath preſcribed unto all what is to bee done or Omitted in this life: which ſhall then be opened, becauſe according to them the Iudge will pronounce ſentence: Rom. 2.16. When God ſhall judge the ſecrets of men, Marke 16.16. Io. 12.48. Lib. 20. de C. D. c. 14Mark 16:16John 12:48by Ieſus Chriſt, according to my Goſpel. He that beleeveth and is baptiſed, ſhall be ſaved, but he that beleeveth not ſhall be damned. The word that I have ſpoken the ſame ſhall judge him in the last day.

And another Booke was opened] This Auſtine underſtands of every mans Booke of Life, what he hath done, or not done according to thoſe former Books: But the word foreign of every one, is not in the Text: but ſimply, which is the Booke of Life, to wit, in which God hath written from all eternitie, the names of them that ſhall be ſaved through Chriſt: of which often mention is made in this Revelation, Chap. 3.5. & 13.8. & 17.8, &c. Not that God hath neede of a Booke, but foreign or by humane affection, is noted the certainty of Praedeſtination, viz. that God knowes all and every of the Elect, even as men know a thing, which for memory ſake, they ſet downe in writing. This Booke therefore ſhall alſo be opened: becauſe then it ſhall appear, who were Elect, who Reprobates, who truely beleeved in Chriſt, who not: who truely worſhipped God, Mat. 25.32.Matt 25:32who were hypocrites, for then Chriſt will ſever the ſheep from the goats, who in this life were mixt one amongſt another.

And the dead were judged] This ſhall be the denouncing of the ſentence, the equity whereof is commended by a two-fold reaſon: both becauſe every one ſhall be judged out of the things written in the Bookes: As alſo, becauſe he ſhall receive according to his workes. For what concernes the Bookes, whither we take them for the ſcriptures, which are now the rules of our Faith and actions: Or the inward working and witneſſe of the Conſcience, Rom. 2:5.Rom 2:5which ſhal ſuggeſt to every one the exact memory of his Actions, whether good or bad, the ſentence pronounced ſhall be moſt juſt according to the ſame: and Gods judgements ſhall bee righteous: for the Holy Scriptures containe a moſt exact written rule of righteouſnes, unto which moſt righteouſly all are obliged, and whoſoever hath conformed himſelfe unto the ſame, ſhall moſt righteouſly be acquitted: whoſoever hath ſwarved from it, Orat. in Plag: gran:ſhall moſt righteouſly in the day of Iudgemen bee condemned.

The Booke alſo of every mans conſcience, is of ſuch exact righteouſnes, as it deceives no man, doth injury to no man: for the conſcience, ſaith NAZIANZENVS is a domesticke and true Tribunall: And the Poet ſiath well,

—Prima haec eſt ultio, Iuven: Sat: 13.quodſe

Iudice nemo nocens abſolvitur: improba quamvis:

Gracia fallacis prae oris vicerit urnam.

p. 545This vengeance takes, if judge it bee,

None that are guilty, quitt doth hee:

Though that the Praetor through falle Grace,

Sometimes puts wicked men in place.

How much more therefore ſhall the conſcience in the day of Iudgement bee a righteous rule to judge by.The holy Scriptures are the rule of truth & righteouſneſſe.

By the way obſerve: If God will then judge according to the written word, how much more doth he require that faith and our works be now done according to the ſaid rule of Holy Writ?

According to their workes] Good or evill. This ſhall be the other infallible rule of righteouſneſſe: for it is a righteous thing with God to render rewards to the righteous, and tribulation to the wicked. Every one therfore ſhall righteouſly receive either good or evill, according to what he hath done.

It is obſerveable, that here and every where in Scripture it is ſaid, Iudgement shall be according to workes.we ſhall be judged foreign according to workes, never foreign for our workes: no man therefore ſhall be ſaved for good workes: notwithſtanding the wicked ſhall be damned for their evill workes: becauſe there is a different reaſon between good and evill workes. Evill workes are the wages of (or merit) death: Eze. 184. Rom: 1.28 Good works merit not life eternal.for the Soule that ſinneth ſhall dye: And, It is the judgement of God, that they which commit ſuch things are worthy of death. Good workes merit not life: becauſe all are due to God the Creator and Redeemer. But no debt comes under the notion of merit. I paſſe by, that the beſt workes of the Saints are imperfectly good, polluted with many blemiſhes, ſo that if God did judge them to his ſeverity, they would be found to be nothing but unrighteouſneſſes: as the Church of old confeſſeth, Iſa. 6.46. We are all as an uncleane thing, and all our righteouſneſſes are as filthy rags: Therefore we pray: forgive us our trespaſſes.

Wherefore leaſt Hypocrites ſhould be bold to inferre, if the wicked ſhall be condemned for evill workes: therefore the Iuſt are ſaved for good workes: The Holy Ghoſt would have it no where written, that the judgement ſhalbe foreign for workes, which might ſignifie the meritorious cauſe: but alwayes foreign, according to workes, which ſignifies the condition.

But why not according to Faith? or infidelity? Why the Iudgement shal not bee according to faith & infidelitie.becauſe Faith and infidelity are hid to the eyes of men. But workes whither good or evill flowing from the ſame, ſhall be conſpicuous and open unto all. Therefore in that open judgement, Chriſt the Iudge ſhall alledge the cleare rule of righteouſneſſe, that it may appeare unto all, that the wicked are juſtly condemned, having done evill: and the Godly righteouſly acquitted, who have done good: this is a great encouragement to good workes, that we follow after them: and touching evill workes that we ſhould ſhun them: becauſe according to them we ſhall all be judged.

13. And the Sea gave up her dead] AVGVSTINE by the Sea doth not unproperly underſtand the world, Lib. 20. de C. D. c. 15which like to the tempeſtuous Sea is alwayes toſſed with waves: By the dead is meant wicked men dead in ſinnes, as is the greater part in the world, or all men having mortall bodies. Notwithſtanding I thinke it is more proper to the ſenſe, to underſtand it of ſuch as periſhed or were drowned in the Sea or Rivers, or whoſe burnt bodies, and aſhes were caſt into the ſame, in times of perſecution. For humane reaſon judgeth it very abſurd, that the bodies of ſuch as have been devoured by the fiſhes of the Sea, or torne by wild Beaſts, and eaten by wormes on land, ſhould be reſtored. John therefore ſaw, what ſhall come to paſſe, when all the Elements, through the power of God, ſhall render up the conſumed Carkeiſes. The Sea ſhall vomit up (as it were out of a Sepulchre) the dead ſhe ſwallowed up. The ſame Death and Hell ſhall doe, that is, the Earth, which hath received (in Sepulchres) all the bodies of the dead, as it were in her lap or boſome: and opening her mouth hath ſwallowed downe ſome alive alſo.

p. 546By death here AVSTIN underſtandeth the dead bodies of the Godly, which the Earth ſhall render up: By hell the damned ſoules of the wicked, which thence ſhall be brought forth to Iudgement.

Ribera extends it unto the bodies of ſuch, as Hell ſwallowed downe alive, as Corah, Dathan, and Abiram.

The ſumme is, by what kind of death ſoever they periſhed in this life, (whatever became of their ſoules after death) all are ſeen by John, as brought forth to Iudgement. The Soules therefore of the Saints ſhall return from Heaven with Chriſt the Iudge: the wicked ſhall be called forth out of Hell to Iudgement. All mens bodies ſhalbe raiſed up to life, and being reſtored to their own ſoules, ſhall ſtand before Chriſt to be judged.

14. And death and hell] In a few words, hee toucheth the execution of the ſentence pronounced againſt the ungodly. The ſtate of the Godly he more largely Treats of in the following Chapters. Firſt he ſees hell and death to bee caſt into the Lake of fire, and ſoone after all that were not found written in the Booke of Life, that is, reprobates: in which again is an foreign or inverſion: for firſt the wicked ſhal bee caſt into torments: Afterward the laſt enemies, viz. death and hell: by which names AVGVSTINE thinks here is ſignified the devill himſelfe (as being the Author of death and helliſh puniſhments) and the whole company of devils, which very thing he had ſaid before by an Anticipation: And the devill was cast into the Lake, &c. So death ſhould be put for the devill cauſing death: 1. Cor. 15.54. 1. Cor. 15.26.1 Cor 15:541 Cor 15:26Hell for the devill drawing men to Hell: As by a like metonymia it is ſaid: Death is ſwallowed up in victory: And: The last enemie that ſhall be deſtroyed is death.

In my judgement this Proſopopoeia ſerves to the dramaticall Viſion: neither is it to be preſſed according to the Letter: according to which neither Hell can bee cast into the Lake, ſeeing the Lake is in Hell: nor Death, ſeeing death is a meere privation of Entitie or Being, as Albertus M. calleth it. The ſumme is, whatſoever was deadly, noiſome, hurtfull, and contrary to happineſſe: ſhall all be caſt into the lake of fire: ſo as nothing ſhall remaine to hurt the New Ieruſalem.

Which is the Second Death] That is, Eternall, of which Chriſt: And the wicked ſhall goe into Everlaſting Fire. This ſhalbe the laſt ſeparating of man from God through eternall damnation: as the firſt death was the ſeperation of him from God through ſinne. See verſe 5.