Chapter 21.—Of the Babylonish Captivity, and the Things Signified Thereby.

37. “Howbeit, after the lapse of some generations, another type was presented, which bears very emphatically on the matter in hand. For that city121    Or = community, civitas. was brought into captivity, and a large section of the people were carried off into Babylonia. Now, as Jerusalem signifies the city and fellowship of the saints, so Babylonia signifies the city and fellowship of the wicked, seeing that by interpretation it denotes confusion. On the subject of these two cities, which have been running their courses, mingling the one with the other, through all the changes of time from the beginning of the human race, and which shall so move on together until the end of the world, when they are destined to be separated at the last judgment, we have spoken already a little ago.122    See Chapter xix. That captivity, then, of the city of Jerusalem, and the people thus carried into Babylonia in bondage, were ordained so to proceed by the Lord, by the voice of Jeremiah, a prophet of that time.123    Jer. xxv. 18, xxix. 1 And there appeared kings124    Dan. ii. 47, iii. 29, vi. 26; 1 Esdr. ii. 7; Bel. 41 of Babylon, under whom they were in slavery, who on occasion of the captivity of this people were so wrought upon by certain miracles that they came to know the one true God who founded universal creation, and worshipped Him, and commanded that He should be worshipped. Moreover the people were ordered both to pray for those by whom they were detained in captivity, and in their peace to hope for peace, to the effect that they should beget children, and build houses, and plant gardens and vineyards.125    Jer. xxix. 4–7 But at the end of seventy years, release from their captivity was promised to them.126    Jer. xxv. 12 All this, furthermore, signified in a figure that the Church of Christ in all His saints, who are citizens of the heavenly Jerusalem, would have to do service under the kings of this world. For the doctrine of the apostles speaks also in this wise, that ‘every soul should be subject to the higher powers,’ and that there ‘should be rendered all things to all men, tribute to whom tribute (is due), custom to whom custom,’127    Rom. xiii. 1, 7 and all other things in like manner which, without detriment to the worship of our God, we render to the rulers in the constitution of human society: for the Lord Himself also, in order to set before us an example of this sound doctrine, did not deem it unworthy of Him to pay tribute128    Matt. xvii. 27 on account of that human individuality129    Pro capite hominis, literally = "on" account of that head of man, etc. wherewith He was invested. Again, Christian servants and good believers are also commanded to serve their temporal masters in equanimity and faithfulness;130    Eph. vi. 5 whom they will hereafter judge, if even on to the end they find them wicked, or with whom they will hereafter reign in equality, if they too shall have been converted to the true God. Still all are enjoined to be subject to the powers that are of man and of earth, even until, at the end of the predetermined time which the seventy years signify, the Church shall be delivered from the confusion of this world, like as Jerusalem was to be set free from the captivity in Babylonia. By occasion of that captivity, however, the kings of earth too have themselves been led to forsake the idols on account of which they were wont to persecute the Christians, and have come to know, and now worship, the one true God and Christ the Lord; and it is on their behalf that the Apostle Paul enjoins prayer to be made, even although they should persecute the Church. For he speaks in these terms: ‘I entreat, therefore, that first of all supplications, adorations,131    Instead of orationes; the better authenticated reading is adorationes. intercessions, and givings of thanks be made for kings, for all men, and all that are in authority, that we may lead a quiet and peaceable life, with all godliness and charity.’132    1 Tim. ii. 1, 2 Accordingly peace has been given to the Church by these same persons, although it be but of a temporal sort,—a temporal quiet for the work of building houses after a spiritual fashion, and planting gardens and vineyards. For witness your own case, too,—at this very time we are engaged, by means of this discourse, in building you up and planting you. And the like process is going on throughout the whole circle of lands, in virtue of the peace allowed by Christian kings, even as the same apostle thus expresses himself: ‘Ye are God’s husbandry; ye are God’s building.’133    1 Cor. iii. 9; cf. Jer. xxv. 12, xxix. 10

38. “And, indeed, after the lapse of the seventy years of which Jeremiah had mystically prophesied, to the intent of prefiguring the end of times, with a view still to the perfecting of that same figure, no settled peace and liberty were conceded again to the Jews. Thus it was that they were conquered subsequently by the Romans and made tributary. From that period, in truth, at which they received the land of promise and began to have kings, in order to preclude the supposition that the promise of the Christ who was to be their Liberator had met its complete fulfillment in the person of any one of their kings, Christ was prophesied of with greater clearness in a number of prophecies; not only by David himself in the book of Psalms, but also by the rest of the great and holy prophets, even on to the time of their conveyance into captivity in Babylonia; and in that same captivity there were also prophets whose mission was to prophesy of the coming of the Lord Jesus Christ as the Liberator of all. And after the restoration of the temple, when the seventy years had passed, the Jews sustained grievous oppressions and sufferings at the hands of the kings of the Gentiles, fitted to make them understand that the Liberator was not yet come, whom they failed to apprehend as one who was to effect for them a spiritual deliverance, and whom they fondly longed for on account of a carnal liberation.

CAPUT XXI.

37. Captivitas Babylonica et in ea gesta quid significent. Post captivitatem Babylonicam libertas qualis reddita. Post aliquot tamen generationes ostendit alium typum ad rem maxime pertinentem. Nam captivata est illa civitas, et multa pars ejus educta 0337 in Babyloniam. Sicut autem Jerusalem significat civitatem societatemque sanctorum; sic Babylonia significat civitatem societatemque iniquorum, quoniam dicitur interpretari Confusio. De quibus duabus civitatibus, ab exordio generis humani usque in finem saeculi permixte temporum varietate currentibus, et ultimo judicio separandis, paulo ante jam diximus (Cap. 19). Illa ergo captivitas Jerusalem civitatis, et ille populus in Babyloniam ductus ad servitutem ire jubetur a Domino per Jeremiam illius temporis prophetam. Et exstiterunt reges Babyloniae, sub quibus illi serviebant, qui ex eorum occasione commoti quibusdam miraculis cognoscerent et colerent et coli juberent unum verum Deum, qui condidit universam creaturam (Dan. II-VI, XIV). Jussi sunt autem et orare pro eis a quibus captivi tenebantur, et in eorum pace pacem sperare, ad gignendos filios, et domos aedificandas, et plantandos hortos et vineas. Post septuaginta autem annos promittitur eis ab illa captivitate liberatio (Jerem. XXV, XXIX). Hoc autem totum figurate significabat Ecclesiam Christi in omnibus sanctis ejus, qui sunt cives Jerusalem coelestis, servituram fuisse sub regibus hujus saeculi. Dicit enim et apostolica doctrina, ut omnis anima sublimioribus potestatibus subdita sit; et ut reddantur omnibus omnia; cui tributum, tributum; cui vectigal, vectigal (Rom. XIII, 1, 7); et caetera quae salvo Dei nostri cultu, constitutionis humanae principibus reddimus; quando et ipse Dominus, ut nobis hujus sanae doctrinae praeberet exemplum, pro capite hominis quo erat indutus, tributum solvere non dedignatus est (Matth. XVII, 26). Jubentur autem etiam servi christiani et boni fideles dominis suis temporalibus aequanimiter fideliterque servire (Ephes. VI, 5): quos judicaturi sunt, si usque in finem iniquos invenerint; aut cum quibus aequaliter regnaturi sunt, si et illi ad verum Deum conversi fuerint. Omnibus tamen praecipitur servire humanis potestatibus atque terrenis, quousque post tempus praefinitum, quod significant septuaginta anni, ab istius saeculi confusione tanquam de captivitate Babyloniae, sicut Jerusalem liberetur Ecclesia. Ex cujus captivitatis occasione ipsi etiam terreni reges desertis idolis, pro quibus persequebantur Christianos, unum verum Deum et Christum Dominum cognoverunt et colunt, pro quibus apostolus Paulus jubet orari, etiam cum persequerentur Ecclesiam. Sic enim dicit: Obsecro itaque primum fieri deprecationes, adorationes , interpellationes, gratiarum actiones, pro regibus, pro omnibus hominibus, et omnibus qui in sublimitate sunt, ut securam et tranquillam vitam agamus cum omni pietate et charitate (I Tim. II, 1, 2). Itaque per ipsos data pax est Ecclesiae, quamvis temporalis, tranquillitas temporalis ad aedificandas spiritualiter domos et plantandos hortos et vineas. Nam et ecce te modo per istum sermonem aedificamus atque plantamus. Et 0338 hoc fit per totum orbem terrarum cum pace regum christianorum, sicut idem dicit apostolus: Dei agricultura, Dei aedificatio estis (I Cor. III, 9).

38. Et post annos quidem septuaginta, quos mystice prophetaverat Jeremias, ut finem temporum praefiguraret, tamen ut ipsa figura integraretur, facta est in Jerusalem restitutio aedificationis templi Dei: sed quia totum figurate agebatur, non erat firma pax ac libertas reddita Judaeis. Itaque postea a Romanis victi sunt, et tributarii facti. Ex illo sane tempore ex quo terram promissionis acceperunt, et reges habere coeperunt, ne in aliquo regum suorum completum esse arbitrarentur quod eis liberator Christus promittebatur, apertius per multas prophetias prophetatus est Christus; non solum ab ipso David in libro Psalmorum, sed etiam a caeteris et magnis et sanctis prophetis, usque ad tempus captivitatis in Babyloniam: et in ipsa captivitate fuerunt prophetae, qui venturum Dominum Jesum Christum liberatorem omnium prophetarent. Et posteaquam templum transactis septuaginta annis restitutum est, tantas pressuras et calamitates a regibus Gentium Judaei perpessi sunt, ut intelligerent nondum venisse liberatorem, quem non spiritualiter liberaturum intelligebant, sed pro liberatione carnali desiderabant.