Prælections vpon the sacred and holy Reuelation of S. Iohn, written in latine by William Fulke Doctor of Diuinitie, and translated into English by George Gyffard

¶ The twentye Chapter. (Book 20)

THe ioyning of this Chapter with the former vision shall seeme somewhat more ob∣scure, except we repeate the matter further of and from the beginninge. In the beginning therefore of this vision is that Dragō y^e great Deuill brought in, as the principall enemie of the Church, vnder whome afterward do warre Antichrist and his clergie, with the Princes and people, whiche obey them, the damnation of all which was set for the nexte before in the end of the 19. Chap. now therfore in good order followeth the condēnation of Sathā himself, which shalbe in the last daye of iudgmēt. But because y^e wickednes of y^e deuill against Christ & his Church, extendeth more largely thē which may be cōteined

in the tyrannie of the pope or of the Church of Rome: he com∣poseth a shorte historie of all his subtill practise and trecherie, from the time that Christ suffered vnto the ende of the world. Whiche is diligentlie to be marked, least we fall into the do∣tage of the Chiliastes, if we thinke these thousande yeares of which S. Ihon speaketh to be begunne and counted from the time that Antichrist was ouercome.

Vers. 1.

And I sawe an Aungell come downe frō heauen hauing the key of the bottomles pit and a great chayne in his hande. &c.

THere remayne as yet the tormentes which are to be layde on Sathan which is the head, and Prince of all the perse∣cutions moued against the Churche. First therefore is descri∣bed his wickednesse, that we may knowe that he hath deserued the most sharpe sentence of eternall damnation. For before the incarnation of Christ, he seduced the whole world excepte a ve∣rie fewe of the nation of the Iewes, into Idolatrie and most abominable life. But at length an Aungell came downe from heauen, which representeth Christ, or at the least his minister, which had the key to shut the bottomles pit, whiche was the prison in which Sathan should be shut vp, and in his hande a great chaine, with which the deuill should be bounde, so long as he shoulde be kept in prison so we see that Sathan is not onely shut vp in prison, but also bounde with a chaine that hee might not hurte. For so great a iust and desire to hurte is euen bred in him, that vnlesse he be caste into boundes, and prison he will alwaies raise vp some tormoyles and troubles. But there is no cause why the elect shoulde be afeard of his tyràn∣nie, bycause Christ as ofte as he will thrusteth him downe in∣to the bottomles pit, and holdeth him bounde both hande and foote with a great chaine, vntill he shall thinke good to sende him forthe to seduce the reprobate. For as he doth shut him vp in the bottomles pit, whiles he prouideth for the saluation of his owne, so also he suffereth him losed from his boundes to range, that he may worke at his pleasure in the wicked childrē of wrathe and perdition, that at length with iust punishment they may be tormented with him for euer.

Vers. 2.

And he toke the Dragon that olde Serpent which is the de¦uill and Sathanas, & he bound him a thousand yeares. &c.

WHen as the Deuill had walked at libertie throughe all na∣tions almost from the beginning of the world, and had fil∣led the whole worlde with all kinde of wickednesse and hey∣nouse sinnes, at length in the comming of Christ, whiche had chosen to him selfe a Church and much people among the gen∣tiles, his licenciousnesse is bridled, and although he striued ve∣rie muche to get forth, yea verely he endeuored if he could by any meanes ouercome Christ him selfe, by the Pharisies and high priestes: yet he was caught although he be a great & ter∣rible Dragon, though he be a most auncient and subtile serpēt, which before had seduced all mē, howsoeuer he became a sclan∣derouse reprocher of Christ and his doctrine, and a most bitter enemie, he was caught I say and boūd with that great chaine of syncere doctrine, that he can not range abroad at libertie as he was wonte. That S. Iohn setteth him forthe with sundrie titles, he did it not onely for this, that we may knowe whome he vnderstandeth by the great Dragon, but also he marketh him with these names, that we maye learne to knowe his ma∣ners and subtill nature, and learne to eschewe and take heede of them. As we haue expounded before in 12. Chapter. And al∣so in this place he reciteth hi•• diuers names, that wee mighte vnderstand, that although he be an artificer of a thousand sub∣tilties, and like proteus could transforme him selfe in a hun∣dred shapes, yet he coulde not avoide this purpose of Christ, but that he shoulde be taken and cast into boundes. But the ti∣me which here is compassed in the space of a thousand yeares, in which the Deuill should be kepte bound in prison, doth sig∣nifie a long time, and vncerten to men. In which space of time the pure doctrine of the Gospell should florishe in the worlde, and manye men out of all nations should be taken into the e∣ternall inheritaunce of Christ and wee see that almoste by the space of a thousande yeares after Christ some light of syncere, doctrine remayned in the worlde, at the least many did consent vpon the pointes of Christian religion which were chiefe and

moste necessarie to saluation: vntill at lengthe the doctrine of Antichrist being brought in, of merites, of satisfactions, of the sacrifice of the masse and other monsters, the onely foundation of faith and free Iustification of faith was taken away. In that whole space of time therefore, the power of sathan was boūd, so long as by faith in the merites of Christ alone, the way was open for men to heauen. And we must note that sathan is sayd to be bound, and shut in prison, so longe as he doth not seduce the greatest multitude to eternall destruction. For he wrought in y^e reprobate, all the time of those thousande yeares in which he was bound, but bycause he could not wast the whole world together or the greatest multitude thereof he is sayd to be shut vp in the bottomlesse pit and bound with a great chaine.

Vers. 3.

And he cast him into the bottomlesse pitte, and he shut him vp, and sealed the dore vpon him. &c.

THe Aungell cast Sathan being taken and bounde into the depe bottomlesse pit, and after when the dore of the prison was shut and locked, he printed the seale of God vpō the same, that no man should be so bold as to open or vnlocke it. The si∣militude is taken of the costume of Princes, whiche shut those into the innermost dungeonse of the prisons, whome they will kepe in the strayghtest warde, and then they seale the dore with there owne seale. In that Sathan needeth so great inclosures that his wickednesse mighte be restrayned, wee must acknow∣ledge, the desire and studie wherwith he burneth to do hurte, and the nature of those men, which in continuall desire of hur∣ting resemble there father the deuill. And moreouer that the rage of the deuill should be restrayned with manye fetters it was acceptable to the faithfull, which desired to haue the kin∣gedome of Christ spread furthest abroad.

That he should deceyue the people no more till the thou∣sand yeares were fulfilled. &c. Nothing is more grieuouse to Sathan, then if he can not worke his malice and furie, that he might drawe the greatest companie of men to eternall tor∣mentes, or at the least if he cannot bring some hurt or discomo∣ditie to the Churche. The whole legion of deuils besoughte

Christ, that he woulde not commaunde them to descende into the deepe, but at the least that he woulde suffer them to rage vp∣pon the swine: Luke 8. Wherevpon we vnderstande that sathan is then caste into the bottomelesse pit, when the power of hur∣tinge is taken from him. What a greate torment therefore was it to Sathan when he was constrained to remaine bounde, for so longe a time in the bottomelesse pit. But it semeth againste reason, that y^e deuill was bounde for a thousand yeares, s••einge there were neuer more greuouse persecution moued againste the Churche, then in the ages next after Christ, but we muste note, that Sathan was not letted to rage in cruelty vppon the bodies but that he shoulde not seduce the nations as he was wonte in time paste, to Idolatrye, and all kinde of wickednes whiche is to be refered to the greate multitud of the elect, which were called in the time of those thousande yeares vnder the Gospell, and haue stoode constant in the faithe of Christ in all aduersities.

For after that he must be losed for a litle season. &c. When as now the pestilence of the Mahumet, and the Pope waxed stronge and increased. He must be losed for a litle time, that he may seduce the nations into Idolatrye, as he seduced the whole worlde before the birth of Christ. For after a thousand yeares whiles the turkes in the Easte, and the papistes in the west possessed all with there dotages, we may rightelye coniecture that Sathan was losed oute of prison. But this euill shall not indure longe, for the end of the world is at hand, and the trueth of the gospell beinge restored againe to the worlde, hath disclo∣sed the falshods of both the enemies.

Vers. 4.

And I saw seats, and them that sat on thē, and iudgement was geuen vnto thē, and I saw the soules of them y^• were beheadded for the writinges of Iesus, and for y^e word of God & which did not worship the beast, neither his image neither had taken his marke vpō their foreheads or on their h••nds, and they liued & reigned with Christ a thousand yeares. &c.

IT is described in this Verse howe blessed the estate of the faithfull was for the thousande yeares space, in whiche Sathan is shutte vp in prison. Verelye that all difficulties

beinge ouercome, yea euen the feare of deathe also they did hap∣pely depart vnto heauē. For when as all wicked and carnall af∣fections are mortified, they are regenerate into a new life, so that they woulde not refuse to be smitten withe are, rather then they woulde deny the testimony of Iesus or the the worde of God, or woulde submit them selues by any meanes to the ti∣ranny of Antichrist. Therefore beinge deliuered from the cala∣mities of this miserable lyfe by the firste death which is of the body, and beinge taken vp into heauenly ioyes, they liue still and reigne withe Christ throughe the whole thousande yeares, that is, so longe as Sathan shall remaine in bondes, not that after the thousande yeares they shall dye or shall cease to ra••gne withe Christ, but that he mighte expresse to how greate a be∣nefite it was to the godly, that the deuill was kept in prison for so longe a space of time, when as in the meane while a greate multitude of the elect, not seduced by his illusions, doe passe this mortall life in hope, and beinge vnclothed of there bodies dooe passe the reste of the time in blessed happines. In that he sawe thrones set for them beinge receiued to iudgemente, he doeth sufficientlye declare, that the happines whiche the blessed spirit of the deade inioye shall endure euen to the ende of the worlde that then euen as members ioyned to there head, they may ex∣ercise the iudgement of the worlde with Christ as Paule wit∣nisseth, that we shall iudge the worlde and the Aungels firste Corinthians. 6.

Vers. 5.

But the other of the deade men did not liue against vntill the thousand yeares were finished, this is the first resurrection. &c.

LYke as he set forth in the verse goinge next before the state and condicion of the godlye for the thousande yeares space. So in this verse he describeth the state of the wicked namelye y^t they were dead in whom Christ liued not, neither should they be raised vp frō the death of y^e body into blessed life, but shold re∣maine dead those whole thousand yeares, as well in body as in soule: not y^t ther soule shal perishe w^t ethre body, but that hauing died the first death which is of the body, they should also be pun∣nished withe the seconde deathe whiche is eternall damnation

of the soule. For this is the firste resurrection, whereby the soules beinge raised vp from sinne, whiche bringethe forthe deathe, we rise into a newe life, whiche beinge begunne in this world, after y^e dissoluing of this bodie receyueth great increa∣se, and at length in the seconde resurrectiō after the restoring of the bodie shalbe fully perfected.

Vers. 6.

Blessed and holy is he that hath parte in the first resur∣rection: for on suche the second death shall haue no power: but they shalbe the priestes of God, and of Christ, and shall raigne with him a thousand yeere. &c.

HE magnifieth the happinesse and holinesse of those whose parte is in the first resurrection, which is the regeneration of the soule frō sinne, bycause on those the second death whiche is eternall torment of bodie and soule, hath no power and as Christ sayd before, he that shall ouercome shall not be hurte of the seconde death, but they shalbe priestes to god and Christ, which being sanctified shall neuer cease to offer vp the sacrifice of thanckes geuing, and they shall raigne with Christ a thou∣sande yeares, whiles the wicked shall not rise from that death of the soule vntill they shalbe iudged to eternall torments, We are taughte here that they, which by the spirite of Christ are regenerate into a newe life, are deliuered from the feare of e∣ternall damnation, neither can they euer fall from the grace of god into destruction, but he whiche hathe begunne the worke of regeneration, the same shall make perfecte the same to eter∣nall felicitie.

Vers. 7.

And when the thousande yeares are expired Sathan shalbe losed out of his prison. &c.

WHen the time appointed of god shall come, in whiche the worlde for vnthanckefullnesse and contempte of the gospell, deserued to fall into the olde errours, the power of seducing whiche before was taken awaye from Sathan, is permitted againe vnto him that he maye drawe almoste the whole worlde with his wonted deceyptes and illusions into false and adulterate religiō. Truely this is a horrible example of gods seuerite and sharpenesse, and this also Saincte Paule

foretolde should be, that GOD woulde sende the strengthe and efficacie of errour vpon those which despised the lighte of the Gospell. There is no cause therefore why we should mer∣uaile if two most absurde and grosse errours, the one of Ma∣humete the other of the Pope toke so greate increase in the worlde, seeing when the deuill is losed all kinde of euill must needes flowe and abounde.

Vers. 8.

And shall go oute to deceyue the people which are in the foure quarters of the earth. &c.

SAincte Ihon sayeth that Sathan is sente forthe by the cer∣teyne and determinate counsell of God, not that hee mighte seduce and deceyue some one nation, but all nations which are in the 4. quarters of the earth, that he might compell them to fall away frō the faith of Christ which they professed in mouth onelye, to Turkishe and Popishe superstitions, so that verie fewe shoulde remayne throughe the whole worlde, whiche should embrace the true Gospell of Christ and retayne the pu∣ritie of doctrine.

Gog and Magog, to gather them together to battaylle, whose number is as the sande of the Sea. &c. There is no doubte, but that by these hee meaneth, the priuie, and open enemies of Christian religion, that is all his aduersaries of what sorte so euer, for Gog, signifieth couered, Magog vn∣couered. For the Pope couerethe his wickednesse vnder pre∣tence of the name of Christ, when as he is his sworne enemie, but Mahumete blasphemethe the name of Christ openlye, al∣thoughe vnder these names, all other Heresyes, whiche are in the worlde are comprehended. And there remayneth a no∣table cleare Prophecie concerning these enemies of the Church and there subuersion, Ezekiel. 38.39. For there the Lord com∣maundeth the prophete that he should prophecie against Gog, & the land of Magog, the Prince & head of mischiefe, & tuball. And we learne by the psalm 120. y^t mischiefe signifieth Arabia and tuball is sayde to haue dwelt in Italye. Magog gaue the Originall to the Scythians, these were all the posterity••

of Iapheth. And we see that the chiefe enemies of the Churche toke there beginnge of thes regions. Mahumet of Arabia, the Pope of Italy, and Othomannus the turke of Scythia. The de∣uill must coth all these beinge seduced into errours, into battell to be foughte against Christ and his Churche. And he prepa∣reth to him selfe an army of those, whose number is infinite, e∣uen as the sand of the sea. So great is the multitude of the wic∣ked, whiche warre vnder Sathan. Now let the papistes go and boast of there multitude, yea we will recken the Turkes, and all Mahumetistes with them, by whose accesse they shall gette nothinge else but that all of them beinge compact together in∣to one companye, they may be the army of the deuill.

Vers. 9.

And they went vp into the plaine of the earth & com∣passed the tentes of the sainctes aboute, and the beloued citye but fier came downe from God out of heauen and deuoured them. &c.

HE expresseth in this verse how great the multitude of them was, in that there army, couered the whole vpper face of the earth, and they compassed the tents of the saincts aboute, that is the Churche, and they beseiged the beloued citye the heauenlye Ierusalem with a most straight sege. Here we are taughte into how narrow a roume the Churche shoulde be brought, when as the army of the deuill, couered almost the whole earth, and com¦passed in on euery side the tentes of the sainctes whiche possesse onelye a smale space of grounde, with the furniture of Sathan. For we see that from the East the turke hangeth ouer Chri∣stendome, in the west the tyrannye of the Romaine Antichrist dothe raunge, so that on eyther side they haue beseiged the belo∣ued citye. But let vs bee of good comforte that are beseiged, for God whiche loueth oure citye will not suffer it to be deliuered vp into the power of the enimies. Although gog and magog as∣sault the campe of the Sainctes with all there engines: yet the Lorde of hostes standeth on oure side, and compasseth vs on e∣uerye side withe so deepe a trenche that they canne neuer spoile or driue vs out of oure campe. But at length a horrible, sodaine

and vnloked for, destruction, as it were fier from heauen vpon Sodoma and Gomorra, shall apprehende them and consume them to ashes: This shall be the ende of Gog and Magog, whiche that the Lorde woulde vouchsafe to bringe spedely, we ought vehemently to desire of him with ardent prayers.

Vers. 10.

And the deuill that receiued them was cast into a lake of fier and brimstone, where the beast and the false prophet shall be tormented daye and nighte for euermore, &c.

NOW at length commeth the laste damnation of the de∣uill. For after that he hath persecuted the Churche by all waies and meanes he could, as it is declared in the 12 chap∣ter, raisinge vp againste her the Romaine Antichrist and his clergie, settinge a whorishe Churche againste her, and at length also stirringe the hatred of the Mahumetistes againste her, last of all he is apprehended and together withe the beaste and the false prophete shall be condemned to eternall tormentes. This shall be his rewarde for so greate laboures, whiche althoughe Sathan knowe well enoughe, yet he releaseth no parte of his madnes, wherewith he rageth against the godly, but how much nerer hee is to extreme tormente, so muche more he waxeth mad againste the Churche. But Christ when the faithfull are taken vnto him, shall condemne him, as the head and aucthore of all wickednes whiche floweth in the worlde, together with his Aungels, to be tormented withe the euerlastinge torments of hell. Then at the laste, the Churche, when all enemies are ouercome, euen the deuill, deathe and sinne, shall quietlye tri∣umphe for euer vnder Christe her Kinge. In the meane time whiles she as a pilgrime in earthe, beinge susteyned withe the hope and expectation of this happines, with a quiet minde she suffereth all aduersities, and despisinge the worlde she daylye aspireth vnto heauen.

Vers. 11.

And I saw a greate white throne, and one that sat on it, from whose face fled awaye both the earthe and the heauē and there place was no more found. &c.

NOW he concludeth this vision with a description of the

last iudgement for though he were constreyned, often before to touche the same, yet he reserued and kepte the full forme of it into this last place. He seethe therefore a throne of wonder∣full greatensse, by the whitenesse of the same testifyinge the synceritie of the Iudge, and the Iudgem••nte. For there shalbe no corruptinge of Iudgemente in that tribunall seate, no ac∣cepting of persons, bribes shall there nothing preuarie, loue or hatred shall do nothing, but he shall moderate all thinges by Iustice. Verelye the Iudge that is our Lorde Iesus Christ is of so great Maiestie, that the heauē and earthe flie from his presence for by his comminge he shall chaunge the whol•• face or shape of the worlde. To this we maye referre the darcke∣ninge of the Sunne and Moone, the shakinge of the powers of heauen, the horrible roringe of the Sea, and the trembling of all creatures. So great is the horrour of that Iudgement, that men beinge discoraged they shalbe tormented with fears of him before he shall come. What shalbe the terrour therfore, when the Iudge shall sit vpon the tribunall seate. But that he denieth that the place of heauen and earthe shalbe founde, he doeth not vnderstande that the creature shalbe vtterly aboli∣shed, but that this olde forme shalbe put of, that it maye haue a newe, and a farre more perfecte put vppon it, as wee reade Psalm 102. and 2. Pet. 3.

Vers. 12.

And I saw the dead bothe small and great stande before god and the bookes were opened, & an other booke was open which is the booke of life, & the dead were iudged of those thinges which were written in the bookes according to there dedes. &c.

FIrst of all is expressed the seueritie of the Iudgement, that none either great or small can flye or eschew it, for we must all appeare before the tribunall feare of Christ. Afterwarde the bookes shalbe opened, which are the consciences of euery one. Thē shall hypocrisie nothing preuaile, or fayned holines, when as the conscience being opened, euery one shall receyue sentence by it, suche as by his owne Iudgemente hee hathe deserued. For that whiche the Poete sayeth is alwayes most true: this is the firste reuengemente; that no guyltie per∣son is absolued, although he be his owne Iudge, howsoeuer

vnlawfull fauour may deceyue the Iudgemente of the pretor. But in the meane time what saluation shall there be for the electe? For they also are gyltie to them selues of many sinnes and sometime also of great and heynouse offences. But Iohn aunswereth this doubte; shewinge that an other booke was brought forthe and opened, whiche is called the booke of life, whereby it was manifest whome God had before ordeyned to lyfe, by his vnchangeable decree. Here vppon dependethe the saluation of the electe, whiche they obteyned by faithe in the worthinesse and merites of Christ in whome there election is founded, and being formed into new creatures by the grace of the holy ghost, they make the same manifest in the worlde by good workes, to the glorie of his name. Therefore of the wor∣kes which euerie one hath done in the fleshe, Iudgement shall be geuen vpon him, his owne conscience being witnesse. But vnfitly shal any mā moue the questiō in this place, what kinde of Iudgemente infantes shall haue, whiche haue done neither good or euill. For these thinges perteyne to the instructing of those which are growen to ryper age, & are to be vnderstoode of there Iudgemēt, for in those which haue done noe workes, onely election or reprobation shall haue place.

Vers. 13.

And the sea gaue vp her dead, and death and hell gaue vp there dead, which were in them, &c.

BYcause by sundrie kindes of death men are takē out of this life, as some being drowned in the sea, some cōsumed with fire, some cut in peeces, it seemeth vncredible to fleshe, that all shall rise againe after the same maner. Therfore Ihon reher∣seth as it was shewed to him in vision, that the sea, death and hell gaue vp those to Iudgement, whiche were found dead in them. Whereby he signifieth that no man of what deathe soe∣uer he hath died, shall perish, but all and euerie one, by the voi∣ce of Christ our sauiour after the last trumpe and the voice of the Archaungell, shalbe raised vp to Iudgemēt with their bo∣dies. It is certen therefore that neither the bodies of the god∣ly are corrupted into nothinge, neither that the karkasses of the wicked shall escape tormentes.

And they were Iudged euerie man accordinge to his wor∣kes. &c. Bycause nothing is more easye to hypocrites, then to fayne holynesse in woordes, hee repeatethe againe that euerye man shalbe Iudged by his workes, his owne cōscience, which is like to a thousande witnesses, alowinge the sentence as Iuste.

Vers. 14.

And death and hell were cast into the lake of fire, this is the seconde death. &c.

IN the woordes of death and hell, is the figure Metonomia signifying those whiche were guyltie of the Iudgemente of deathe and hell. For the reprobate, whiche by the testimonie of there owne cōscience, are damned for there sinnes, without all delay are cast into that fierie lake, that is into eternall tor∣mentes. And he affirmeth this to be the second death, when as the soule hauing put on the bodie, shalbe tormented in eternal tormentes of hell with the deuill and his Aungells. Let vs do our indeauour therefore, that we maye bee made partakers of the first resurrection, least we be throwne headlong into the se∣conde death.

Vers. 15.

And whosoeuer was not founde written in the booke of of life was cast into the lake of fire. &c.

NOwe he expoundeth more playnely what he vnderstan∣deth, by death and hell, which he sayed should be cast into the lake, that is euen all the reprobate, which are not pre∣destinate in Christ to eternall life. All these by the moste Iuste Iudgement of God, althoughe secrete to vs, are caste into the lake which burneth with fire and brymstone. For the electe onely are free from this damnation. We se here that sanctifi∣cation followeth election, the reprobate remayne in there cor∣ruption. For all are Iudged according to there workes, & yet the electe onely are saued, and all the reprobate are condemned to eternall torment. As many therefore as haue the spirite of election geuē vs, let vs studie to make the same firme and sure to our selues by good workes, which god hath prepared that we should walke in them, to the praise & glorie of his name, to whom be giuen all honour and power for euer.