Touching the Canonicall authority of the Revelation NOw by these things the divine Authority of the Booke doth necessarily follow For if the Apostle Iohn be the Author the Divine and Canonicall Authority cannot justly bee questioned For the Apostles writings are Apostolicall Besides the Author doth againe and againe testifie that he received his Revelation from Christ and wrote the same by the Augels command This also the testimony of the Ancient Church confirmeth Concil Ancyran in appendice For the Revelation is alledged under the name of John and as Canonicall Scripture by the most ancient Councell of Ancyra which was before that of Nice also in the Councell of Carthage III. Can. 47. and some others following The Revelation also hath bin alwayes of Canonicall authority with the Greeke and Latine Fathers although certaine Graecians before Dionysius Alexandrinus did some what scruple the same as of old some of the Latine Church had their doubts touching the Epistle to the Hebrews because it did seeme to favour Novatus as Ierome writeth unto Dardanus But the scruple of one or a few of the Ancients can no more disanull the authority of any Canonicall Book of Scripture then the scruple of a few now can doe And howsoever Luther in his first Edition of the New Testament in the Germane tongue Published anno 1526. Sixtus Senensis Biblioth Ribera in Apoc. Prooem cap. 1. did not reckon the two latter Epistles of Iohn the Epistles also of Iames and Iude among the Apostolicall and Canonicall Scriptures Not indeed as some Papists write because he could not beare those words Chap. 14.13 Blessed are the dead c. because their workes follow them which verily doe notably overthrow their fiction of the Soules of the Saints going into Purgatory but rather because he thought that such obscure Visions and Figures were not so well agreeable unto the light of the New Testament notwithstanding in another Edition Anno 1535. hee speaketh more liberally in the Preface touching these Bookes neither do they who at this day are called Lutherans any longer question the Canonicall authority of the Revelation Alcas Vestig nota 2. Prcoem For our part we did not judge the Revelation was therefore to bee received that we might abuse the darke and obscure sayings of the Booke to vomit out the venom of our malice against the Pope of Rome as that upstart Interpreter before mentioned hath begun to calumniate us but because the reasons before laid down and many more do confirm our beliefe and because by the Revelation we are manifestly taught that that son of perdition lifting himselfe up against whatsoever is called God and sitting in the Temple of God as if he were God is no other but that Capitoline Iove even to this day treading down all powers under his feet But a man might justly wonder that Popish Writers do not tremble at the very sight of this Booke and how they are not afraid to explicate the Prophesie by their Commentaries Why Papists write Commentaries upon the Revelation but that the thing it selfe speaketh they chiefly doe it seeing they can neither wholly extinguish it nor keepe it any longer from the people at least to deprave the oracles thereof by their false Interpretations the which notwithstanding they labour for in vaine seeing it is as cleare as the Sun at Noon day that under the Image of the Beast and False-Prophet seducing the Inhabitants of the Earth and of the whorish woman committing fornication with the Kings of the Earth and of the great Citie on seven hils ruling over the Kings of the Earth is represented the Monarchicall and Papall Sea of Rome and under the Image of Locusts the innumerable vermine of the Clergy and Monkes under the Type of Merchandize which no man Antichrist beeing discovered shall buy any more are set forth Romish Indulgences and buying and selling of Soules c. CHAPTER III. Of the obscurity of the Booke What it is and whence with the remedies of the same AUGUSTINE writing of the darkenesse of the Revelation saith Lib. 20. de C. D. ca. 17 In this Booke which is named a Revelation are contained many darke things that the Readers mind might be exercised and in it are a few things by the clearnesse whereof the rest with labour may be sought out chiefly because it so repeateth the same things after a diverse manner that whereas it may seeme to speake of different matters by diligent search we shall find that they are the selfe same things diversly expressed And JEROM Tom. 3. ad paul Ep. 1. In the Revelation saith he is shewed a Booke sealed with seven Seales which though thou give it to a man that can rend to read it he will answer thee I cannot it is sealed And afterward The Revelation of Iohn hath as many Sacraments as words I have said but little in regard of the worth of the Booke It is beyond all praise In every of the words are hid manifold understandings So indeed it is for the sharpnesse of mans wit is blinder then beetles in the true understanding as of other divine Scripture so of this also unlesse it be enlightned by the beames of the Holy Ghost but the causes of this obscurity are plain First the whole Booke is Propheticall touching future things Write The causes of the darknesse of the Revelation saith the Angell the things thou hast seene which are and which shall be afterward But future things as future because they are not in any sense are either altogether unknowne or being foreknown are conceived not so much by the understanding as in hope Adde That these future things are not declared by plaine words The difference of Visions neither defined by notes or markes of times places and persons but are revealed unto Iohn and so written in darke and aenigmaticall Visions It is true many Visions in Scripture were plaine as set before the eyes of the mind or bodie Dan. 5.5 1. Kin. 6.17 Exod. 3.2 Act. 10.11 Act. 23.11 so King Belshazzar saw a hand writing upon the plaister of the wall Elisha saw fiery Charrets round about him and Moses the bush burning before him Peter a sheet with foure-footed Beasts let downe from Heaven unto the Earth Paul saw the Lord standing by him in the night c. In these there was no great difficultie But there are other Visions more intricate when the Images or Representations signifying some secret thing are exhibited unto the minds of men either sleeping or awake the mysteries of which except they be revealed are so obscure as that they cannot be found out by the understanding of mortall man Of this kinde were the dreames of Pharaoh Nebuchadnezzar the Visions also of Ezechiel Daniel and Zacharie unto which we worthily may compare the Visions of the Revelation The secrets indeed of the aforesaid dreames God not onely revealed unto the singular benefit of them which dreamt the same but also would have them
saying of Christ Render not evill for evill Pag. 461. 82. How it stands with justice to render double Pag. 462. 83. Whether God in commanding to render the double according to Babylons workes doth command rapines theft wickednesse c. Pag. 463. In Chapter XIX 84. Whether Alcasar hath sufficiently demonstrated that properly the Church of Rome is the wife of the Lamb. Pag. 481. 85. Whether Iohn did well in proffering to worship the Angell and whether the Angell did well to prohibit him Pag. 484. 582. In Chapter XX. 86. Of the binding and loosing of Satan what when and how it was Pag. 502. 87. A disputation touching the thousand yeeres of Satans binding 506. whether they be definitely to be understood 507. where they take their beginning and ending 508. what was the condition of the godly in the thousand yeeres 511. 88. Who were the living and reigning with Christ 514 89. After what manner and how long they lived and reigned with Christ 516. 90. Who are the rest of the dead and how they lived not againe 517. 91. Of the first Resurrection how it is to be understood 518. 520. 92. Of the Chiliasts opinion the Authors thereof and its refutation 520. 521. 93. Of the first and second death 519 526. 527. 94. What Satan is said to do the thousand yeers being ended and when he was loosed 530. 95. A disputation with Bellarmine and Ribera about Gog and Magog 539. 96. Of the old and new Goggish war its occasion and beginning 536. 97. Of the perpetuall torments of the damned 540. In Chapter XXI 98. The description of the new Ierusalem whether it bee agreeable to the Church-Militant on earth or to the Romane onely 541. 99. Of the new Heaven and the new Earth 549. 100. Ludovicus his jest on Sophisters about the Lake of Fire 557. In Chapter XXII 101. A Disputation against Sophisters for the authority and perfection of the divine Scriptures 580 c. 102. Of the doctrine of Iustification by Faith 584. 585. A COMMENTARIE Vpon the REVELATION OF IOHN THE APOSTLE The argument parts and analysis of Chap. 1. After the title and Apostolical salutation to the seven Churches of Asia Iohn rehearseth the first vision namely the seven golden candlesticks and Christ his glorious walking in the middest of them and how hee was affected with the vision and received from Christ commandement for to write the same both concerning things present and to come The parts of the chapter are two the former containes the preface to v. 9. The latter the vision of Christ gloriously walking in the middest of the seven candlestickes from vers 9 unto the last THe preface containes the title and thâ—â—postolical dedication of the booke The title shewetâ— first the argument of the booke that it is a â—â—velation of things to come Christ the â—uthoâ— of it as also the ministerie of the Angel vers 1. Secondly it notes the person of the author by a periphrasis or description vers 2. Thirdly it commendeth the profitablenes of the booke from the necessitie of it vers 3. The dedication containes the prosopographie or description of the persons who and to whom he writeth vers 4. Secondly the Apostles wish viz. grace from God and from the seven spirits as also from Iesus Christ whose threefold office he declareth v. 5. Thirdly the celebration of the prayses of Christ and giving of thanks for a threefold benefit received from him v. 5 6 His comming to Iudgement is promised by the words of Zacharie vers 7 and in the last place bringeth him in testifying his eternall Godhead and omnipotencie vers 8. The vision containes the preparation vision it self In the preparation Iohn sheweth the name how hee was affected the place of his banishment and the cause vers 9. Secondly the time and manner of the vision vers 10. Thirdly a command to write the vision and to send it to the seven Churches by name vers 11. Fourthly his Gesture vers 12. In the vision are three things first the form secoÌ„dly the effects thirdly the things following The form of the vision which hee saw is twofold first the seven Golden candlestickes Secondly the form of the Sonne of man in the middest of them whose habit and clothing hee describeth vers 13 His head Hair and eyes v. 14 His feet and voice vers 15 His right hand holding the seven starres his mouth armed with a two edged sword and his face shining like the sun vers 16. The effects are first Iohns Great amazement secondly his falling to the ground v. 17. The things following are first a twofold comforting of Iohn first by Gesture the laying on of the right hand vers 17. Secondly by speech bidding him not to fear and the reason is taken from the person adjuncts of the speaker viz. because hee is eternall God the Lord of life of death of hel vers 11 2 The command of writing the present vision following prophesies 3 The unfolding of the mysterie first of the seven starres that they are the seven pastors and secondly of the seven candlestikes to bee the seven Churches of Asia THE FIRST PART OF THE CHAPTER CONTAINING THE PREface title and dedication of the booke THe Revelation of Iesus Christ which God gave unto him to shew unto his servants things which must shortly come to passe and he sent and signified it by his angel unto his servant Iohn 2 Who bare record of the word of God and of the testimony of Iesus Christ and of all things that he saw 3 Blessed is he that readeth Exod. 3.14 1 Cor. 15.21 Col. 1.18 and they that hear the words of this prophecy and keep those things which are written therein for the time is at hand 4 Iohn to the seven churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven spirits which are before his throne 5 And from Iesus Christ who is the faithfull witnesse and the first begotten of the dead and the prince of the kings of the earth unto him that loved us and washed us from our sins in his own blood 6 And hath made us kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen 7 Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall waile because of him even so Amen 8 I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty A COMMENTARIE VPON THE REVELATION Chap. 1 vers 1. THe revelation this prophetical title doth expresse the argument of the booke called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the meaning of which word there is extant in a colledge called wisdom colledge of which I have before spoken a manuscript in way of commentarie on this booke which Giveth us an
eyes Secondly spirituall when we behold the appearances of things either a wake or a sleepe yet understand them not thus did Phurao Nebuchadnezar and Peter The third they call intellectuall that is when the minde being illuminated by the holy Ghost understands the mysteries of those things which are presented Thus Ioseph understood the vision of Pharao and Daniel that of Nebuchadnezar this Iohn saw the visions of the revelation in the spirit that is the holy Ghost gave him to understand them Others expound these words in the spirit as opposite to the being present in the body not as if such which saw visions in the spirit did not still retain their real bodies but being ravished they seemed for the present to themselves as out of the body even as Paul in the 2 Corinth 12 3 caught up to the third heaven knew a man in Christ whither in the body or out of the body he knew not This kind of visions is one of the gifts of the new Testament which Christ ascending up on high poured forth upō the Church according to the oracle in Ioel. Ioel 2.28 Your young men shal see visions c. yet was this not given to all but a special grace and bestowed onely on such as the Lord pleased Neither was it perpetual but ceased with the gift of miracles after the doctrine of the Gospel was sufficiently propagated and confirmed in the world and hence we must beware of such who now a days boast of visions Isay 8 20. Luk. 16 29. Ioh. 5 39. as if they were inspired but they are deceivers to the law and testimonie For God hath tyed the church to the written word of the law and Gospel they have Moses and the Prophets let them hear them search the scriptures for though an angel from heaven preach any other Gospel let him be accursed On the Lords day He calleth the first day of the weeke on which Christ rose again the Lords day He saw the revelation on this day which Christians kept holy to God being by the authority of the Apostles set apart for Church meetings in stead of the Iewish sabbaths as we way gather from 1 Cor. 16.1 where the Apostle commandeth that on the first day of the weeke gathering be made in the Church for the brethren in Iudea So Acts 20.7 In one of the sabbaths that is the first day of the weeke the Christians are said to come together to break bread So then the observation of the Lords day is warranted by an Apostolicall tradition Hence Gagneus and Ribera infer that the Church besides yea and contrary to the scripture may impose some things to the observed as divine let no man thinck saith he that those things onely are to be observed which are contained in the scriptures but they do erre For first there is great difference betweene articles of faith and the Lord Mat. 15 9. Isay 29 13. day no man doubteth but the Church may lawfully appoint dayes and outward rites belonging to order and decencie so it be don◠without scandal opinion of worship and intruding upon the liberty and conscience But the question betwixt us and the papists is touching points of faith necessarie to salvation which they affirme that the Church or Bishops may ordaine without the authority of scripture the which thing wee denie For God is worshiped in vain by the commandements of men Besides the authority of the Apostles is one thing and the authority of Bishops and the Romish Church is another For they were not onely divinely inspired in their writings but also in whatsoever they instituted touching Church orders Wherefore they not onely appointed the Lords day to bee kept but also made it apart of scripture now as for other ministers they have not the same authority so that it cannot hence bee gathered that any thing should bee beleeved as necessarie to salvation besides what is contained in the holy scripture For though the Lords day is a matter not of faith but of fact yet the observation thereof is according to the word of God Here it may be demanded whether John saw the whole revelation upon one Lords day Indeed it may seem by the coherence of the matter so to be not withstanding I thinke that Christ did not at one time burden the minde of his servant with so many different and large visions neither is it probable because the like distinctions of time which other prophets had in their visions appears also to be in these visions of John as in Chap. 4. vers 1 2 is evident After this I looked c. and immediately I was in the spirit so that after he had seene the first vision he was come to himself ere he was again ravished saw other visions and in like-lihood this was upon another Lords day The like wee may gather from chapter 17.3 So he carried mee away in the spirit into the wildernesse and often it is said after these things But I doe not conceive all of them import a distance of time but the things which I specially minde are in Chap. 4.2 and 17.3 and 21.1 besides all things were not revealed to John in one place but some things he saw in Patmos some in the heavens some on the sea shore some things in the wildernesse But seeing we cannot certainly determine of the thing I will therefore leave it to the readers choise Heard behinde mee a great voice By this great voice Iohn whither sleeping or waking was stirred up to observe the visions least otherwise he should have neglected them as vain fansies The voice was great either in regard of the great mysterie of the visions or because it was the voice of the great God or lastly in regard of the lowdnesse and shrilnesse thereof As of a trumpet Whose sounde is high loud and heard a great way off signifying that those things which Iohn saw ought continually to sound in the eares and hearts of Gods people And hence the prophets were commanded to cry aloud not to spare but to lift up their voice like a trumpet that all might hear and have no pretence for their ignorance Alcasar untruely affirmes that this voice was altogether like unto the sound of a trumpet But the text saith it was the voice not of one founding but speaking Againe by this voice is signifyed how we should be stirred up to incounter with al our spiritual adversaries as souldiers by the found of the trumpet are imboldened to the battel In that hee heard the voice behinde him is signified that Iohn added nothing to these visions but that they were altogether divine for the things which are behind us we see not Or otherwise he heard a voice behind to denote how the things he heard were suddenly to come to passe even immediately upon Iohns departure 11. Saying I am Alpha Omega the first the last In this great voice are contained three things First the eternity of Christ is testified
he bee deprived of understanding deny that these things are couched in the Text. And if credit be given unto their fiction Ribera in Apoc. c. 12. Num. 11. c. 13. Num. 10. there shall at Antichrists comming be no more then ten Kings in the whole world signified by the hornes of the Beast and of these three being slaine seven shal fight for Antichrist Therfore either these shal be Christian Kings or else there shall then be no Christian Kings under the Sun the falsitie whereof the Revelation doth shew Chap. 21.24 Now tel me what harshnesse or dishonour is there in it that as Paul confesseth he was sometime a blasphemer a persecutor and injurious but ignorantly and so obtained mercy the ten Kings have given their power unto the Beast against the Lamb but of ignorance and being overcome by the Lambe have repented God putting it into their hearts to hate the whore Tell me I say should this be to the dishonour of Kings which is to their great glory to have sinned indeed through ignorance but repented through the mercy of God Or is not rather the fiction of these Prophets very reproachfull scandalous and fatall who say that toward Antichrists rising there shal be no where any Emperor or Romane Empire that there shal be no King in any place save those seven that remaine of the ten fighting for Antichrist And seeing they every hour expect their Antichrist to arise as they say out of the tribe of Dan what do they but threaten an utter destruction both to the Emperor Romane Empire and all Christian Kings For according unto these mens doctrine as then there shal bee no Emperor no Empire so neither King of France Spain England Poland Hungary c. or if there be any they shall be Antichrists Life-gard and vassals Now tell me who they are that cast reproaches upon Christian Kings set their Crownes awry and menace them with eternall damnation Wherefore blessed shall ye be if ye hear and keep the Commandements of this Prophesie that ye may have right to the tree of life and may enter through the gates into the City But he that wil hurt let him hurt still and he that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still Amen Even so come Lord Iesus and sanctifie us in trueth Thy word is trueth Amen PROVERB 27.6 Better are the wounds of a friend then the deceitfull kisses of an enemy The Authours PREFACE UPON THE REVELATION OF THE APOSTLE AND EVAGELIST IOHN HAPPILY BEGVN AND PROPOVNDED VNTO HIS AVDITORY IN THE VNIVERSITY Ann. 1608. IF any of you my Hearers admire wherefore after the Exposition of Pauls Epistle unto the Hebrews I should passe by so many excellent Bookes of the New Testament and take in hand the Interpretation of the last viz. the Revelation the Authour and Canonicall authority whereof hath long since variously bin disputed of and which being replenished with great secrets types and darke sentences is scarcely intelligible unto any The Objections against the Revelation and though it be entitled a Revelation yet seemeth not in the least to be a Booke revealed but rather shut up and sealed which seemeth also to bee the reason that it is placed at the end of the New Testament from the interpretation whereof because of its obscurity not a few of the ablest Divines have hitherto abstained and lastly seeing it hath long since bin held that it doth contain some things contrary to Apostolicall Faith and favour the heresie of the Chiliasts If I say any man wondreth at this my purpose such a one I would have with me to acknowledge that these very objections besides other causes which now are not requisite to be related with which this most Heavenly Book is injuriously charged offereth occasion unto me to interpret the same that ye might understand that the Revelation of John is so farre from the guilt of these accusations which do not a little weaken the Canon of our Faith that we rather may say of it what Jerome most truly said of the Prophesie of Isaias Whatsoever is in Holy Writ whatsoever can bee uttered by the tongue or received by the senses of mortall man is contained in this Booke which least it might seeme to be spoken by me without ground Prooem in Isa I thought good to praemise a few things in way of Preface in which I will handle somethings more briefly by other Interpreters more largely handled and somethings properly belonging to our purpose I shall more diligently explicate CHAPTER I. Of the Authour of the Revelation WHo was the Authour of this Booke Lib. 7. hist c. 25. Haer. 51. would never in our times have beene questioned unlesse Eusebius and Epiphanius had left in writing that some of old time did scruple the thing For Eusebius recordeth that in his time it was diversly on both parts disputed touching the Revelation Afterward he saith there were some who supposed from the Bookes called De Repromissionibus of one DIONYSIUS an Alexandrine Bishop and also from one Caius an old Writer that the Revelation was not written by John the Apostle but forged by the Hereticke Cerinthus who feined an earthly Kingdome to Christ in which the Saints should have their fill of corporall pleasures a thousand yeeres into which sense some whom they called Chiliasts men in other respects of note in the Church drew the twentieth Chapter of the Revelation But other Divines and worthy Fathers have alwayes demonstrated that there is no such thing in that Chapter and we also will shew it on the place But so farre is it from trueth The Revelation not written by Cerinthus that the blasphemous Heretick Cerinthus could be the Author of this Booke as nothing is lesse credible or more unlikely For Cerinthus blasphemously maintained that Christ was not before Mary But the Revelation throughout teacheth and proveth the Eternall Deity of Christ by such evident Arguments against Cerinthus Ebion Photinus and such like enemies of Christ as almost no Scripture affirmeth the same more clearly However therefore it is no marveile Lib. 4. adversus Mar. that the Marcionites as Tertulian recordeth as also the Alogian and Tatian Heretickes as Epiphanius Augustine and Philastrius testifie did reject the Revelation as being contrary to their heresie Yet the Grecians of old had no reason neither to this day hath any man a just or probable cause Iohn the Apostle author of the Revelation to call into question the Authour or Canonicall Authority of this most Sacred Booke That John the Apostle whose Gospell and three Canonicall Epistles are extant is the Author may be proved by solid and undoubted reasons First the Title it selfe sheweth that he is the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of John the Divine But thou wilt say it is not said John the Apostle or Evangelist Lib. 3. hist cap. 13.
but John the Divine touching whom it seems to be uncertaine who he was because as Eusebius recordeth there were two Iohns whose Monuments were then at Ephesus viz. Iohn the Evangelist the Writer of the Gospell and of one Canonicall Epistle and Iohn the Presbyter or Elder the Author of the two latter Epistles and of the Revelation unto which opinion also Dionysius Alexandrinus in the fore-alledged place doth assent But verily that Presbyter is not called the Divine which Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of eminency was most deservedly by the Ancients attributed unto Iohn the Evangelist The title of Iohn the Divine whence it arose because none of the Apostles or Divines wrote more heavenly of the Deity of Christ Therfore the Kings Copie of Montanus expresseth the whole Title thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of the Holy Apostle and Evangelist Iohn the Divine the which whither it were prefixed by John himself or afterward by the Church is of no great consequence seeing it sufficiently appeareth that it is taken from ver 1 2. Besides it is not credible neither can it bee proved that the Lord Iesus after the death of the Apostles sent his Angell unto another Iohn then unto Iohn the Apostle But that a certaine upstart Interpreter supposeth that Iohn beginning with that other Title The Revelation of Iesus Christ which God gave unto him would not have the Title of the Booke to beare the Name of the Author Alcasar Vestigat Not. 4. prooem almost after the same manner by which saith he the Author of our Society would have the same to be called the society of Iesus not of IGNATIUS I doubt not but all sound men do understand that this is not onely more then insolently spoken as if forsooth there could or ought to be an equalitie betweene the Apostle Iohn and Ignatius the Souldier the Revelation of Iesus Christ and the Iesuiticall Society of Yesterdayes hatching but that also it is altogether inconvenient and contrary unto the purpose of the Author For Iohn in the very first verse saying The Revelation of Iesus Christ which he signified by his Angell unto his servant Iohn doth put too his name and the Church hitherto hath alwayes called this Book the Revelation of Iohn and not the Revelation of Jesus The Iesuites therefore ought not by this example to dissemble the Name of their Author but should be called the Society of Ignatius and not the Society of Jesus The Periphrasis of the Authour confirmeth the same thing Chap. 1. ver 2. who bare record of the word of God and the testimony of Iesus Christ which sheweth plainly that the Writer of the Revelation and of the gospel was the same for who hath more clearly borne record of the word of God and the testimony of Iesus Christ then the Apostle Iohn in his Gospell which beginneth In the beginning was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and in his first Epistle Chap. 1. v. 1. That which was in the beginning c. touching the word of God c. we have seen it and beare witnesse and Chap. 5.9 This is the witnesse of God which hee hath testified of his Sonne c. like unto which is that in Chap. 19.13 where hee calleth Christs comming unto judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God and the stile of Iohn the Apostle whatsoever others may judge doth plainly appear throughout the whole Book as we shall observe in the course of our Exposition Adde that this Author saw and wrote the Revelation in the I le Patmos I was saith he Chap. 1.9 in the I le that is called Patmos for the word of God Iohn banished into patmos Lib. 3. hist cap. 18. and the testimony of Iesus Christ which Circumstance doth not obscurely denote the Apostle Ioh. Neither read we of any other Iohn banished into Patmos for the word of the Lord and the witnesse of Iesus Christ then Iohn the Apostle who as Eusebius recordeth was condemned for the Gospels sake and banished into Patmos by the Emperor Domitian Lastly we have the Authorities of most ancient Writers confirming the same with full consent both of Grecians Iustin Martyr Dial cum Tryph. Irenae Lib. 4. Cap. 37. Clemens Alexandrin Paedag. Lib. 2. Cap. 12. Origen Homil. 7. in Iosu Athanas in Synops Epiphanius Haeres 51.54.76 Chrysostom Homil. 5. in Psalm 5. Damascen Lib. 4. Orth. fid Cap. 18. also of Latine Writers Tertullian Lib. 4. contra Marcio Cyprian de exhort Martyr Cap. 8.10.11.12 Ambros in Psal 50. Lib. 3. de Spir. Sanct. Cap. 21. Augustine Tract 39. in Ioh. Lib. 2. de doct Christ Cap. 18. de Haeres Cap. 30. Et Lib. 20. de C. D. Cap. 7. Hierom. Catal. Script Illustr c. The Arguments usually alledged to the contrary I will not now for brevity sake set downe Erasmus hath painfully collected the same And by Theodore Beza in his Annotations upon this Book are solidly refuted One thing onely I will touch Whither the style of Iohn be diverse which some do pretend touching the difference of the stile of the Revelation and the writings of Iohn the Evangelist but with no great reason for an egge is not more like an egge then Iohns stile is like to himselfe here and there How often to passe by other things doth hee say that wee are washed from our sinnes by the blood of Christ which also hee saith 1. Epist Chap. 1.7 But to grant what they say that the stile doth differ was the same kinde of speech to be used in writing the Gospell and a Prophesie what marveil that an unlike matter is explicated by a different stile Besides it is to bee observed that Iohn wrote most part of the Booke not in his owne words but in Phrases and words dictated by the Angell Where he useth his owne hee plainly retaineth the Phrase which hee hath in his Gospell and Epistles as we shall see in its place Besides some do observe Ioh. Foxus in Apoc. pag. 458. that although Iohn indeed wrote the Prophesie in Greeke yet it seemeth the Angell uttered the same in Hebrew it being Iohns native language This appeareth by manifold Hebrew expressions throughout the Booke as Abaddon Harmageddon Hallelujah Gog Magog and the often Repitition of the number Seven touching the seven Spirits seven Candlestickes seven Churches seven Angels seven Seales seven Trumpets seven Vials seven heads of the Beast seven hornes of the Lambe c. Lastly the whole Phrase or forme of expression seemeth rather to incline to the Hebrew then the Greek The Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make 666. Romanus Hence the said writers suppose that the number of the Beasts name expressed in Greek by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be interpreted by the Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely expressing the number 666. But of this no more at present And thus much of the Authour CHAPTER II.
written for the understanding of all But the my steries of the Visions although he revealed them to his servants and Prophets yet hee kept them secret from all other men namely that indeed prophane men might alwayes set light by things so obscure but the godly even by the obscurity thereof be the more stirred up to the searching out of divine mysteries The obscurity ought not to keepe us from searthing And although we can scarcely and with much difficultie come unto the understanding of all the secrets of this Booke notwithstanding the difficultie ought not to affright or to keep us from searching but rather stir up a more diligent enquiry into the same Many things in the Booke are without any shadowes of darke Types as speaking plainely of the punishments of the ungodly of the blessednesse and reward of the Saints c. in which lies no obscurity In many Types also the signification is plaine and the Analogie with the things signified not obscure as the Analogie of the seven Candlestickes with the seven Churches of the Lamb with Christ of the woman with the Church of the Dragon with Satan of the Beast and False-Prophet with Antichrist of the Locusts with the devouring Monkes of Babylon and the Great Whore with Rome of the seven heads of the Beast with the seven hils of Rome In the other more obscure Visions we have three helps by whch in some measure wee may dive into the understanding of them viz. the Propheticall Scripture Historie and experience For first after we have compared the Types of the Revelation with the Visions and Phrases of the ancient Prophets Remedies of the darknes in speciall with Ezechiel Daniel and Zacharie we shall find a great likenesse in them and thence receive much light for example In Chap. 4.5 it is said there were seven Lamps of fire burning before the throne which plainly appeareth to be taken out of Zach. 4.10 where the seven Lampes are said to be the seven eyes of Iehovah running too and fro through the whole Earth By which undoubtedly is signified the ubiquitie of Gods power and providence Out of the same Chapter is taken that in Chap. 11.4 two witnesses are said to be two Olive trees and two Candlesticks standing before the face of the Lord of the Earth Examples of which kinde we shall observe many more in the course of our Interpretation If from Johns time we diligently run over the History of the Empire and Romane Church and precisely compare the principall events with the Types of the Revelation certainly we shall see much light to come unto these Visions The Romane and Ecclesiasticall Historie testifies that diverse storms of persecutions were raised against the Christians by Romane Tyrants Eusebius recordeth out of EGESIPPUS Lib. 3. hist cap. 32. that the Church did not long after the Apostles time remain an undefiled Virgine but by little and little through the ambition and contention of Priests declined from Apostolicall sincerity But after CONSTANTINES time In vita Malchi saith JEROM shee became greater indeed in wealth but lesse in vertues After-Histories also testifie that the Romane Bishops by pride and subtiltie namely under a pretence of the primacy left by the Apostle Peter as also of Christs Vicar-ship bequeathed unto them they through the connivency or neglect of the Emperours not onely usurped power over the City of Rome but also took into their owne hands the very spoile of the Empire and at last established this Sacred Empire of the West the direct or indirect power whereof should wholly be in the Popes Holinesse All which things do not obscurely teach us what is meant by the opening of the Seales The arrogance and subtilty of Romish Bishops by the stars falling from heaven to the earth by the Beast speaking great and blasphemous things what is intended by the Beast False-Prophet and Image of the Beast what lastly by the whorish woman sitting on the Beast and ruling over the Kings of the Earth in the great Citie upon seven Mountaines Lastly if we rightly consider the experience of the present times two nuts are not more alike then is the Beast and Purpled Whore to the Papacy then the Locusts unto the Popish Clergy then the impure Frogs proceeding out of the mouth of the Dragon Beast and False-Prophet unto the Popes Messengers being hooded like to Frogs viz the Iesuites cracking miracles and running too and fro by Sea and Land unto the Kings of the Earth Rev. 16 13 14 to gather them unto the Battell of that great Day of God Almighty These things I say will in some measure bee remedies against the darkenesse of the Booke Vnto which in the last place wee must adde diligent meditation and ardent prayer that the Spirit of God who revealed these mysteries to Iohn do enlighten the eyes of our mindes with heavenly knowledge to finde out the wisedome of this Booke For blessed is hee that readeth Rev. 1.3 22.7.14 and blessed are they that heare the words of this Prophesie and keepe them that is which diligently meditate and labour exactly to weigh these oracles in an equall ballance with the events past present and to come CHAPTFR IV. Touching Ancient and Moderne Interpreters of the Revelation and of the manner of Interpreting observed by them I Have spoken of the Authour and Canonicall Authority and obscurity of the Revelation and shewed that in these things is nothing to hinder us from the interpretation thereof The objection about the Interpreters is of no weight I confesse that not a few Divines of great account as Luther Melanchthon Bucer Martyr Calvin Beza and others have abstained from the Interpretation of the Revelation But this neither doth lessen the authority of the Booke neither doth it prejudice other Interpreters for who knowes whither the darkenesse of the Book or their other waighty labours or want of time did occasion the same certaine it is they no way questioned the authority of the Booke In the meane while in all Ages there have beene excellent Teachers of the Church who have laboured to illustrate the secrets of this Booke by their Commentaries The Ancientest that have written upon the Revelation are Iustine Martyr In vita Iohannu and Irenaeus Bishop of Lyons and Melito of Sardis as Ierome and Eusebius record But their Commentaries have not been preserved untill our times Eus lib. 5. hist. ca. 25. save onely that some few fragments of this nature touching the ten hornes of the Beast the two horned Beast of the image Character Number and Name of the Beast arising out of the Sea are found in IRENAEUS Lib. 5. Cap. 21.23.25 Among Augustins workes wee finde a few Homilies upon the Revelation which notwithstanding are ascribed to Ticonius by Bede who himselfe also hath commented some things upon the Apocalyps But Austine in that divine Commentary de Civitate Dei endeavours to search not a few mysteries of this Booke touching
venture or onely at the lust and will of the adversaries but by the ordering hand of God for the exercise of the Church neither yet should they be perpetuall or continue too long but at length bee changed with the heavenly glory of the Saints all the wicked being by the power of Christ the Conqueror cast into the lake of fire and brimstone for ever and ever This Booke also is doctrinall and hortatorie mixing here and there with oracles excellent doctrines exhortations and reproofes both particular unto the seven Churches of Asia which were committed to the care of John being banished into Patmos as also universall unto all Christians even untill this day for doctrine for reproofe for correction for instruction in righteousnesse These things suffice touching the generall Argument The upstart Interpreter of the Revelation before mentioned having thought upon a new Stratagem I know not whether to curry favour with the Pope Alcasar perverteth the argument or the more to harden him to his destruction doth hence forge to himself new Oracles touching the Church and the Monarchicall Empire of the Pope of Rome and with his Hypotheses doth wholly stray from the Scope of this Prophesie and to speake the truth doth foully deprave the Argument thereof His Hypotheses or Positions are principally four One general Three speciall Vestig nota 6. preoe The generall is of the Argument of the whole Revelation that it describes a two-fold warre of the Church one with the Synagogue the other with Paganisme and a two-fold victory and triumph over both adversaries But the former warre with the Synagogue was already fought before the Prophesie was revealed and the Synagogue with the Temple lay in ashes To what purpose then should this warre have been shewed unto John as being to come afterward Like as saith he things done are represented in a Comoedie As if forsooth Christ would represent unto John things done and not rather which were to come to passe afterward As for the latter warre with Paganisme although it was then on foot very hot already and was further to lie more heavy upon the Christians notwithstanding a more fierce conflict by farre with Antichrist was to befall them not to speake of the Gogish Warre by whom the Church as is praefigured in the Apocalyps should grievously be oppressed unto the very last times and against whom victory and triumph is promised unto the Saints the which all Interpreters the Papists not excepted do confesse Of his speciall hypotheses the first is that in the first eleven Chapters is represented the rejection of the Jewish Nation and the desolation of the City Jerusalem by the Romanes The SECOND That in the nine following Chapters is portended the Empire of the Romane Church over Rome and the whole world and the overthrow of Paganisme the which forsooth should bee that horrible judgement of the Great Whore and destruction of Babylon effected by Constantine the Great and his Successours The THIRD That in the two last Chapters under the Type of the Lambes Bride and the New Jerusalem is set forth the glorious and triumphant state of the Romane Church in Heaven But these most idle vanities will soon vanish away if thou doest but even put them to the Touch-stone that is the very Text of the Prophesie Vestig nota 14. prooem for Christ did reveale those things to Iohn which should shortly bee done Chap. 1.1 and afterward Chap. 4.1 whereas therefore the destruction of Ierusalem and rejection of the Iewes by Alcasars owne confession was fulfilled XXV yeeres before the Revelation was given Who then should believe that Christ would have revealed unto Iohn for a great mysterie a History so generally known under such obscure Types Iohns Revelation prophesieth of things present and to come And. in Apoc cap. 12. saith Andreas out of a Treatise of Methodius intitled SYMPOSIUM or Banket Therefore the first Hypothesis is undoubtedly false Neither is the second more true For the judgement of the Great Whore and the ruine of Babylon is represented not as a grace of conversion but as a punishment of whoredom to be inflicted on the kingdom seat of Antichrist in the last times Therefore to interpret this of the conversion of Rome and Paganisme unto the Faith of Christ which came to passe three hundred yeers after Christ under Constantine and his Successours is to make a mooke of reason The third is no better then the rest The Spouse of the Lambe and the New Jerusalem is the whole Church of Christ gloriously triumphing in Heaven from whom God hath wiped away all teares in which shall bee nothing that is defiled and abominable as shall be afterward shewed in its place but that the now Romane Apostaticall Church worshipper of Idols mother of fornications and driver not of Christs asse but of the Beast of Antichrist while she remains such on earth should also belong unto the Spouse of Christ in Heaven shall then be true when that of the Apostle is false Be not deceived neither Fornicators nor Idolaters 1. Cor. 6.9.15 nor Adulterers nor effeminate nor abusers of themselves with mankinde nor thieves nor drunkards nor revilers nor blasphemers nor extortioners shall enherit the Kingdom of God Shall I take the members of Christ and make them the members of an harlot which shall be ad Calendas Graecas that is never But what need I trouble my self This new fiction of the Inquirer is abundantly refuted by the judgement of Ribera Bellarmine and other most acute Doctors of his owne order although scarcely there be any one of them whom he doth not most freely censure But of late a certaine learned and judicious Divine seemeth to have set forth in lively colours the argument of that painfull and most polished INQUIRY in an Epistle which I shall here annexe Vnto thy two Letters the Post hasting away thus in a few lines What was my opinion perhaps thy father hath heard long since what now it is I will not easily say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR I GROW OLD LEARNING MANY THINGS The Argument of Alcasars Vestigation or Inquirie Lately one Alcasar a Iesuite hath published an INQUIRY upon the Revelation in which he rejoyceth himself and gratulates the Pope of Rome affirming that the dedication of this Aenigma was of old made to the Romane Church touching the future principallity of this Church over all Churches and the majesty of the Pope which others should submissively worship and humbly adore so as he first hath out of the darkenesse of the Apocalyps shewed a light by which the old Prophesies hitherto by others not understood may be enlightned namely of the authority of the Romane Church over all others that she alone is the Spouse of Christ Cant. 6. Psal 45. at his right hand and married to the Lambe Chap. 21. Rev. 19. whose founders were Peter and Paul whom Isaias sets forth by a couple of horsemen one sitting on an Asse the
other on a Camel which two are the Angels that in the Revelation denounce the ruine of Babylon before whose feet Iohn fell downe to worship and other strange mysteries which he having first found out doth now flatteringly applie to the Pope being lift up with incredible joy if not madnesse and folly or to say truely with blasphemous impiety and sacrilegious boldnesse I know not whither thou hast seen D. N. I suppose you have seene and read him forasmuch as hee adorneth Commentaries on that prophesie It s the worke of a Spanish Divine of Granata fairly printed at Antwerp An. 1614. the Author also being an eloquent Interpreter of his owne mind and sense One thing I know that of mad men he will make them more mad by his glozing Exposition of Aenigmaes such flatterers are the Iesuites of their Antichrist being void of truth full of deceit and wanting no words The sum is a two-fold warre of the primitive Church the first against Iudaisme in the two first Chapters the other against Paganisme in the eight following the Citie and world being converted to the Faith of Christ and hence a four-fold Hallelujah Lastly a long during peace to the Church Antichrist being to bee overcome under the names of Gog and Magog and in the last place the most glorious triumph of the Romane Church in the Heavens at the day of Iudgement a worthy cover to the pot March 10. 1615. Yours to command N. N. Behold a lively Idea of the Inquirie the which being communicated unto me by a friend I thought good here to rehearse it least happily the beautifulnesse of the new worke might deceive any one For he coyneth new Oracles hence I call him an upstart his worke otherwise being of much labour and more then vulgar wit and not unpolished which I could wish the Author had more rightly placed Enough both of the true and the false Argument of the Apocalyps Wee come to the Parts CHAPTER VII Touching the parts of the Revelation THe Booke ordinarily is variously divided I shall not much differ from the common partition but distribute the same into a Preface Prophesie or Visions and a Conclusion I. The Preface containes the Title and Dedication of the Booke Chapter 1. unto verse 9. II. The Prophesie I distinguish into seven Visions clearly enough and distinctly shewed by Christ unto Iohn in the Spirit in the I le Patmos from thence unto ver 6. of Chap. 22. But those that suppose and urge that the Booke consists of one continued Vision do wholly stray from the Scope and in vaine wearie the Reader as I shall shew by and by The first Vision is of Christ gloriously walking among the seven golden Candlestickes and commanding John to write certaine Commandements unto the seven Churches of Asia and also the following Visions for the perpetuall doctrine instruction and consolation of the Faithfull from ver 9. Chap. 1.2.3 This Vision is not propheticall of future things as the six following but wholly doctrinall confirming Iohn in the function of teaching and commending his Apostolicall authority unto the seven Churches of Asia The second is touching Gods majesty sitting in the Throne and of the Lamb standing in the Throne and of the Booke sealed with seven Seales and of the opening of the Seale and of the Book by the Lamb and diverse wonders thence proceeding Chap. 4.5.6.7 The third is of the seven Trumpets of the Angels and wonderfull apparitions following thereupon Chap. 8.9.10.11 The fourth is of the woman in travell of a Man-Child and of the Dragon persecuting the Man-Child and woman of the womans flight into the wildernesse and of the rage of the two Beasts against the Saints Chap. 12.13.14 The fift is of the seven Angels pouring forth the Seven Vials of the last plagues upon the adversaries and throne of the Beast Chap. 15.16 The sixt is of the Iudgement of the great whore and ruine of Babylon and of the casting of the Beast and False-prophet with all his followers into the Lake of fire and brimstone Chap. 17.18.19 The seventh and last is of the binding and loosing of the Dragon at the end of a thousand yeers and lastly of the Iudgement of the Divell Death Hell and all reprobates that were not written in the Booke of Life and of the figure and glorious state of the Heavenly Ierusalem Chap. 20.21.22 unto ver 6. III. The conclusion of the Booke commends the profitablenesse of the Prophesie and by an Anathema establisheth the divine authority thereof from verse 6. unto the end CHAPTER VIII Touching the Forme of the Revelation THe things hitherto praemised have beene treated of by many Interpreters That which remaines touching the forme and method of the Revelation hath as yet beene observed but by few nay to speake it with modesty I scarcely find the same explicated by any one The forme indeed seemes to be Epistolarie having an Epistolarie Inscription and Subscription and is shut up with an Epistolarie wish common to the Apostles all the Acts also of the first Vision are Epistle-wise But that which beginneth at the fourth Chapter which is the first propheticall Vision and the following unto the end if you well observe them have plainly a Dramaticall forme The Apocalyps a prophetical interlude hence the Revelation may truely be called a Propheticall Drama show or representation For as in humane Tragedies diverse persons one after another come upon the Theater to represent things done and so again depart diverse Chores also or Companies of Musitians and Harpers distinguish the diversity of the Acts and while the Actors hold up do with musicall accord sweeten the wearinesse of the Spectators and keepe them in attention so verily the thing it selfe speaketh that in this Heavenly Interlude by diverse shewes and apparitions are represented diverse or rather as we shall see the same things touching the Church not past but to come and that their diverse Acts are renewed by diverse Chores or Companies one while of 24. Elders and four Beast another while of Angels sometimes of Sealed ones in their foreheads and sometimes of Harpers c. with new Songs and worthy Hymmes not so much to lessen the wearisomnesse of the Spectators as to infuse holy meditations into the mindes of the Readers and to lift them up to Heavenly matters The which thing not having been hitherto observed by most Interpreters they have wondred what was meant by so many Songs Hymmes and change of Angels and Personages renewed in diverse Visions and what by the often iterated Representations of the Beast Babylon and the last judgement which caused them to seeke and imagine Anticipations Recapitulations and unnecessary Mysteries in those things which either served onely to the Dramaticall decorum or else had a manifest respect to the method of the Visions concerning which I will speak by and by What Origen therefore wrote touching the SONG OF SONGS In Prologo Cant. Homil. 1. that it seemed to him Solomon wrote a
make manifest for Iohn being banished in the â—le of Patmos began alreadie to feel the fury of Domitian And here the dream of such is refuted who binde the fulfilling of this prophesie to the last three years before the end of the world 4 Iohn to the seven Churches Those things being forespoken of which served to gain autority attention to this booke John dedicates the revelation to the seveÌ„ Churches of Asia wishing Grace and peace unto them By seven Andreas understandeth all the Churches Because in scripture the number seven is a number of perfection but because the seven Churches in Asia are as it were nominated by a marke to be knowen therefore I understand that it was purposely dedicated unto them not that the revelation belongeth not to others but because the first vision doth directly concerne them the rest generally belongs to the whole Church Of Asia He speaketh of Asia the lesser or that part of Asia Ptolo. lib. 5 geogra cap. 2. which is invironed from the East with both countries of Armenia from the west with the Aegean sea from the North with the Euxine sea from the south with the Mediteranian sea Here Iohn had planted seven Churches of note whereof that of Ephesus was the greatest but after he was banished the teachers carelesly performing their office he is commanded in the first vision to reprove admonish them of their duty Grace to you and peace be or be multiplied as in 1 Pet. 1 2 by a familiar salutation he seekes to gaine the good will of those whom he was afterwards more sharply to admonish The Apostolical salutation hath beene opened in the Epistle to the Romans and Corinthians Grace is that free favor of God from which doth flow all the mercies of God and every good thing which we enjoy The Glosse doth wel understand it of the free forgivenes of sins Peace the effect of Grace is the tranquillity and joy of the conscience Rom. 1.2 of which the Apostle speaketh being justified by faith we have peace with God The Hebrews by the word peace understand all maner of prosperitie and hence the Apostles in the beginning all most of all their Epistles doe not with out cause wish the same unto the faithful Which is and which was and which is to come It is manifest that this is a paraphrase of the name of God who alone is the author and giver of Grace peace But others do interpret it otherwise Some of the father alone from whom the Apostles generally desire grace to the Churches Rom. 1.7 Grace and peace be to you from God our father he is called which IS because he is from none but the beginning of the deity is from him And which was because he was before all time in eternitie And which is to come Iohn 5.12 because he wil come to judge the world by the son that the father is said to judge no man is to be referred to the immediate judgement For the father hath not so given over the judgement to the son as not to keepe the power of judging stil in his owne hand Others refer all to the person of the son For he is he which is because Christ is the same God with the father which was because the word was in the beginning and which is to come because he will come in the clouds to judgement vers 7. Others will have the three persons to be noted by three differences of time attributing the severall times to the severall persons that is which is to the father which was to the son and that which is to come to the holy Ghost his coming in to the Church by proceeding from the father the son so Andreas grace be to you peace from the Godhead which subsisteth in three persons To be short others thinke that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially described and doe apply all the words to every one of the persons for the father is he which is which was and which is to come so is the son and so is the holy Ghost What then all these expositions were right and godly if Iohn in these words had ended his prayer but he addeth and from the seven spirits and from Iesus Christ by which hee declareth that he directeth his prayer in the behalfe of the Churches to the holy Trinitie But not indeed in words commonly used yet such as are convenient to his purpose for the stile of this prophesie hath many things proper and excellent fitted to the argument of visions which not being observed by some interpreters they vainly wearie themselves and go astray For seldom the name of God or of the father or of the son or of the holy Ghost is found in the revelation in expresse words But John speaking of God useth for the most part propheticall descriptions Therefore this prayer is set downe in words agreeing to the excellent proprieties of this prophesie and in stead of the ordinarie forme of salutations used of the Apostles Rom. 1.7 as grace and peace to you from God our father and from the Lord Iesus Christ or the grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Iohn useth this kind as more proper and secret Grace and peace from him which is and which was and which is to come and from the seven spirits and from Iesus Christ c. in which words the true God three in persons one in essence is described as the divine attribute and prayer of the Apostle doe plainly manifest Now I come to the particulars From him which is Thus he describeth the person of the father by attributes proper to the divine essence yet common to every one of the persons Hereupon Christ assumes the same to himself vers 7. which is a most evident argument of his divinity And it is a description of eternity including and exceeding the three differences of the time present past and to come that is from him which is was and shall bee the words which is to come being put for shall be as in that of John 16 13. He will shew you things to come Act. 18 21. that is things that shall be so I must keepe the feast that cometh in Jerusalem And it seemeth that he altogether intended here to expresse that name of God in Exodus Exod. 3.14 EHIEH I wil be from which cometh the name Jehovah in which word as Vatablus wel observeth the Hebrewes take notice of those three differences of time It serveth for the great comfort of the Church in that he prayeth for grace peace not simply from God the father but from him which is which was and which is to come who alwayes remaineth the same and with whom is no variablenes Iam. 1 17. nor shadow of turning Indeed in the world the Church hath experience of diverse changes but in God alone she findeth constant
Secondly Iohns commission to write the vision And lastly a commandment given him to send the same to the seven Churches And hence it is very cleare that Christ is that Son of God who spake in vers 8. For both there and here he taketh the same things to himselfe And there is no question to be made but that in this place hee speaketh himselfe and of himselfe Eniedinus the Samosatenian objecteth that these words are not in all copies nor yet in the Latin version and for this citeth the Annotations of Beza I answer though Aretas and Montanus have them not yet Andreas and the Editions of Paris have them with other approved copies Beza also confesseth that the repetition agrees well with the style of Iohn for Christ being to command John to write this vision declares his authority from his Godhead to the end he might not doubt but what he did was truely divine In these very words Christ speaketh of himselfe verse 17. and Chap. 21.6 22 13 so that it seemeth some hereticke adventured to blot this out of the vulgar version thereby to darken the divinity of Christ or els some presumptuous person did it who thought this repetition needlesse And what thou seest write in a booke The command of writing confirmeth the authority of this booke For John wrote this prophesie not of himselfe but by the commandement of Christ for though here the commandement bee particular to write this first vision yet in vers 19 it is Generall not onely of the things which are but which shall bee hereafter Write what thou seest This serveth for the authoritie of the booke for the Apostle is to write not the things which he thought fit but what God gave him to see And send it to the seven Churches in Asia By seven Rupertus understandeth all the Churches but it is to be taken restrictively of the seven greater Churches of Asia the lesse because they are expresly named Chapt. 2 chap. 3. Mark 13 37. and epistles directed to every one of the Bishops or Pastors thereof yet so as that saying of Christ appertaineth to this place what I say unto you I say unto all Ephesus Situated neer the sea was the head city of Ionia a famous mart towne and the more in respect of the temple of Diana which perished with the seven wonders of the world Here a tumult being raysed against Paul the towne Clerke cryed out yee men of Ephesus what man is there that knoweth not how the city of the Ephesians is a worshipper of the great Goddesse Diana and of the Image which fell downe from Iupiter Here the Apostle Paul taught and constituted a Church to whom afterward he wrote an Epistle And to Smyrna A sea coast towne in Ionia and a colonie of the Ephesians taking its name from Smyrna the wife of Thessalus and builder thereof In it was the porch and temple of Homer who as is said was born here it is probable that either Iohn or some other Apostle gathered a Church to Christ in this place And to Pergamus Or Pergaâ—â—â— a city of Troas or Phrygia famous because of the Trojane tower Ovid. Lib. 13 metamor called Pergamus of which the poet mentioneth it was the country of Galen the phisitian from this place came store of that paper which we call parchment there is mention made no where of this place in the history of the Apostles unles it bee Acts 20 vers 6 where Paul remained seven dayes at Trods and raysed up Eutichus being fallen dead through the window so that it seemeth this Church also was planted either by John or the Apostle Paul Thyatira The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plurall it is a city of Lydia neer Pergamus seated on the river Lycus Act. 16 14. Acts 20 28. Of this city mention is made in the historie of Lydia a seller of purple of Thyatira it seemeth that Paul preached the Gospel in the place though when Lydia was converted to the saith shee heard him teach at Philippi To Sardis Gr. to those in Sardis a city of Lydia also by the mountain Tmolus of old the royall Lib. 5 cap. 29. and famous city of Croesus Plinie calleth it Moeonia Philadelphus A city of Mysia there was also a city so called in Aegypt another in Coelesyria but this Philadelphia was in Asia the lesse And unto Laodicea A city as Ptolomie saith of Caria But Plinie and Strabo affirme it to bee in Lydia For divers cities were so named as in Syria and Caria Lydia and Media but John was commanded to write unto Laodicea of Jonia which was neere Ephesus it seemeth that Paul had preached in this place because he willeth that the epistle which he wrote to the Colossians should be read in the Church of Laodicea The Angel or pastor of this place was an hypocrite being neither hot nor cold against whom Christ being highly offended threatneth destruction chap. 3. But happily it may seeme strange to some saith a learned interpreter where Rome was at this time to which for saving further labour this epistle might have been written in stead of all other Churches seeing she boasteth herself to be the head of all indeed Christ seemeth to have forgot himself in passing by his viear not so much as in one word to mention him who as it seemes should onely have been spoken to but the answer why Christ wrote not to him is at hand he knew he could not erre neither had neede of admonition therefore let this omission be one of the prerogatives of the holy sea And I turned to see the voice To see him who spake behinde him to the end hee might obey his commandement It is a figurative speech the effect being put for the cause for a voice is not seene but heard but Iohn being turned about comes to describe who and what maner of person he saw speaking unto him Thus much concerning the preparation to the vision now followeth the vision it self which first is described afterward explained And in the midst of the seven oandlesticks There appeared to Iohn seven golden candlestiks and in the midst of them one like unto the Son of man giving commandement to him to write the following visions and to send seven epistles to the seven Churches in Asia Christ himself propounding unto Iohn the arguments therof all which served for Iohns encouragement in his banishment and that the neighbouring churches might take notice of his Apostolical authority Interpreters dispute who it was that appeared to Iohn like unto the Son of man Some take it indefinitely for any man others for an angel others for Christ but the scope drift of the matter doth manifest it was Christ that appeared in this likenesse both because he commandeth Iohn to write this revelation vers 19 revealed the following visions to John chap. 4.1 which onely Christ did as also because he is said in vers 18 to have been dead but
hands even so doth Christ lift up Iohn who was sore amazed first by laying his hand upon him and afterward speaking comfortably unto him Hee toucheth Iohn with the same right hand in which hee held the seven starres For by his divine power and love which never faileth hee upholdeth all the Churches with their teachers and every one of the faithfull Fear not I am the first and the last Hee biddeth him not to fear because feare disturbeth the minde unfits men for instruction and therefore the admonition at this time was very seasonable And that he might comfort Iohn the more and lift him up hee expoundeth in order unto him the whole vision First who he is Secondly what he would have him to do And thirdly unfolds the mystery of the starres candlesticks He sheweth him who hee is to the end he might know that he saw no fancie or spirit but Iesus Christ his redeemer He again calleth himself the first and the last that is God eternal as in vers 8 11 which is a seventh argument of Christs divinity Isay 41 40 44.6 48 12. as wee have already expounded For that which the prophet ascribeth to God alone Christ in this chapter three times assumeth unto himself But some heretikes object that Christ is called first as being the first of the Church under the new Testament But I answer that all the adjuncts disproove this glosse For Christ doth absolutely call himself the first and the last by which very words the prophets declare the eternity of Iehovah God Yea Christ saith that hee was not onely before the Church of the new Testament but also before Abraham Ioh. 8 58. 18. I am hee that liveth and was dead These words do clearly manifest that neither man nor Angel but Christ alone is represented here in this vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living or he that liveth Christ taketh unto himself not onely the glorious life of his humanity Ioh 5.26 but the essential also of his divinity of which hee speaketh in the Gospel as the father hath life in himself so hath he given to the son to have life in himself For chiefly he calleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that liveth because even then whe he was dead he lived Therefore he saith not I did live and afterwarddy for then there would not have been any thing remarkeable in such an expression for no man can bee said to be dead who formerly hath not been alive but hee saith J living and was dead that is both together for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was is but once in the text is referred to both words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and dead In which great and admirable expression he doth openly declare his twofold nature affirming that he lived 1 Pet. 3 18. as he was God was dead as he was man at one time According to that of Peter Christ was mortifyed in the flesh but vivifyed in the spirit that is both dead in the flesh and alive in the spirit together And this is the true meaning of that place which is the same with that common tenet that Christ being dead in the flesh raysed up himself by the power of his divinity This is also confirmed by the following words Behold I am alive for evermore Hee saith not and I lived again but behold I am living or alive by the particle behold hee attributes to himself an admirable divine and everlasting life to distinguish it from that life which he received again after his suffering in the flesh Therefore he saith hee liveth for evermore that is both before his death in his death and after his death which I have expressed in these verses Vivus eram sed eram crudeli morte peremptus En vitam sine fine per omnia secula duco J was alive and did a sore death suffer Yet lo I live and so I shall for ever This is the eight argument 8 Argument of Chr. deity of the Godhead of Christ because he was dead and liveth for evermore Eniedinus the heretike objecteth that Christ is not God because he died and so ceased to be whereas God dieth not neither can he cease from being God But it is a childish objection For though God cannot die as hee is God yet Christ as is he God â—â—nlfested in the flesh 1 Pet. 3 18. suffered death according unto the scriptures mortifial in the flesh Again God hath pâ—â—â—sed the Church with his owne blood Wherefore this onely doth follow that Christ is not God according to the flesh in which hee sunffered which indeed it true although it bee opposed by the Vbiquitisis who therefore have need to consider how they wil answer to what is here by the hereâ—ike objected Further more all this that Christ doth attribute to himself is for the comfort of the Godly For Christ liveth yea is life it selfe that wee also might live through him according unto the promâ—â— Joh. 6 he that eateth me even he shill live by me and again Ioh. 16 28 I give lowy sheep eternall life and they sâ—â—ll never preish And have the keyes of hell and of death That is I have power to cast the enemies into hell Keyes are a signe of power the which Christ Matth. 10.28 doth ascribe unto God fear not them which kil the body c. but rather fear him to wit God which is able to destroy both soule and body in hel This power Christ here assumeth by which he declares himself to be God and Lord of hell and death 9 Argument of Chr. deity This therefore in order is a ninth argument proving the Godhead of Christ Vers 19. Write the things which thou hast seene If this commandement be restrained to the first vision by a threefold division of the things which he had stene which were and which should come to passe then by it the arguments of the seven following epistles are signifyed but I rather refer it to the whole revelation for he is required to write some things already past which he had seene and somethings present the things which are and some things which shall be heerafter So that the matter of the revelation is distinguished inâ—â— a threefold order by Christ himself some things he had seen already from the beginning of the Gospel under Nero and the following Emperors unto Domition some things he now saw but the greater part he was yet to see namely the things that were to come afterward To these three heads we must have regard all most in every one of the following visions The Latine version hath which must be in stead of which shall bee But the Gr. constantly readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shall come to passe Moreover this proveth again the divine authority of the revelation forasmuch as it is written by the commandement of Iesus Christ But why did he commande it to bee written questionlesse that the whole Church at
to the Churches for he is the author of al these Epistles and Iohn his penman or scribe Which further proveth the authority of this book for without doubt after Christ had made an end of revealing the mysteries of this booke unto Iohn he faithfully wrote to every one of the Churches according to the commandement of Christ These things saith he that holdeth The first Epistle hath three parts namely an inscription a narration and a conclusion In the inscription Christ is brought in speaking to the church of Ephesus by a description of his person taken from the foregoing vision which serveth both for the authority of the Epistle and to stirre them up unto attention The manner of the stile is propheticall For so usually the prophets in stirring up to attention bring God in speaking thus to the people thus saith Jehovah So Iohn these things saith hee that holdeth c. not simply these things saith Christ but these things saith he that holdeth the starres c. Thus by degrees two things are repeated which he saw before One of the starres another of the candlesticks Which holdeth the seven starres That is which holdeth the seven Pastors of the Churches in his right hand as chap. 1 vers 16. This as we have already shewed may be taken either in the better part that is of Christs loving and caring for his faithfull teachers his governing and preserving of them by the right hand of his power with precious promised rewards Or in a contrary sence it signifies that Christ detesteth and by his right hand suppresseth and rejecteth all slowbellies hirelings and wolves And so much here he threatneth to some of these teachers unlesse they did repent Who walketh in the midst of the candlesticks First he saw him standing but now walking in the midst of the candlesticks signifying hereby that Christ our Lord sitteth not still in the heavens but is present by his providence in the midst of the Church beholding all things proving our faith and obedience and recompencing the same with great rewards disliking our slothfulnesse and other corruptions punishing the ungratefull by taking away their talent from them and bestowing it on others Levit. 26 24. This walking therefore imports Christs gracious presence with his Church according to that promise I will walke among you and I wil be your God So Christ I will be with you at all times unto the end of the world This being so it is our duty to walk reverently in the sight of God and of Christ that so they not being offended may walke and abide with us Ioh. 14 23. according to the promise if a man love me he will keepe my words and my father will love him and we will come unto him and make our abode with him 2. I know thy workes In the narration are five things First their great diligence and constancy is commended for Christ prayseth and rewardeth the labour and faith of his servants because he delighteth therein I know thy workes This he speaketh not onely to this Church but to the rest yea to Laodicea also Here I take workes indifferently to be either good or bad vertues or vices of which as nothing is hidde from him so nothing shall passe without reward or punishment For it is the part of him that is the admonisher and judge to pronounce sentence of nothing but what is well knowen unto him He taketh unto himselfe not onely the knowledge of what is outward but also a cleare and perfect sight of men and all their inward actions the which Iohn often in the Gospel ascribes unto Christ He knew all men Ioh. 2 24 25. Ioh. 21 17. and needed not that any should testify of man for he knew what was in man and so Peter said unto him Lord thou knowest all things thou knowest that I love thee But who knoweth all things save God alone for he seeth all things searching the heart and reynes of man So that this is the tenth argument 10 Argument of Chr. deity to be added to the former proving the Godhead of Christ taken from his omniscience or knowledge of all things And thy labour patience The first copulative and is put for to wit thy labour and patience so the like in vers 9.13 18. Moreover he commendeth three sorts of vertues in this Bishop labour in doctrine constancy in suffering Zeale in discipline which vertues he doth in many words commend in this and the following verse by a contrary order First his labour that is his sincere and unwearied paines in preaching the word 1 Thes 5 12. 1 Tim. 5 17. For the scripture in many places cals the office of teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a labour as being full of wearisomnesse and trouble This is the first and principall vertue and honour of a faithfull Bishop the which Christ attributeth to this teacher But what would Christ now say of the mitred Bishops of these dayes who neither know the word of God and for the most part regard it not But being idle and dumbe are unfit to preach and so spend their time either in warre sports or following of their filthy lusts The second is sufferante that is patience in induring and constancy in overcomming the dangers injuries and afflictions with which they were exercised both by the Iewes and Gentiles for the sake of Christ For the crosse is an inseparable companion of the Gospel 1 Corinth 1 18. and therefore is called the word of the crosse both because it sheweth us the way to salvation through the crosse esteemed foolishnes by the world As also because satan doth stirre up his instruments to hate persecute and put to death the constant professors and teachers thereof as being the greatest opposers of his kingdome All which things the Angel of this Church patiently induring Iam. 1 12. is for the same highly commended of Christ for blessed is the man that indureth tentations for when he is tried he shall receive the crowne of life which the Lord hath promised to them that love him And canst not beare them which are evill The third vertue for which Christ prayseth him Matth. 18 17. 1 Cor. 5 5. Apolog. 2. Apolog. chap. 39. Treat 35. in Matth. Rom. 7. is his singular Zeal in observing Church discipline namely his strong opposing of such vices as violently brake in upon the congregation and his due administration of Church censures against scandalous persons casting them out of the communion of the Church as Christ commanded And indeed Church censures were in full force in the primitive time to the great good of the Church as Justin Tertullian Origen and others of the ancient writers testifie And hast tried them Now he repeateth and declareth the particulars shewing in the first place who those evill persons were and wherefore he could not beare with them But vehemently withstood the false Apostles seeking to creep into the Church examined their false doctrine
who is onely called the great hie priest This therefore confirmes what we said before that he was not Christs successor but the Pagans priest neyther will the pretence of other hie priests any whit helpe or credit them for eyther they are not great hie priests in respect of whome the Pope must bee said to be the greatest or if they are then they make themselves equal with Christ by assuming his proper title and so are as sacrilegious in this as the Pope is in the other To bee short the Pope in naming himselfe the highest priest universall bishop prince of priests c. doth manifestly transgresse against their own Cannons dist 100. cap. Let not the Bishop of the chiefe citie be called the prince or chiefest of priests or by any name tending this way but onely the Bishop of the first seat againe Let none of the Patriarcks use the name of universalitie because if any one of the Patriarks be called universall how can there bee any more And the Rubricke hath it Let not the Bishop of Rome be called universall By this therefore he shewes himself to be Antichrist indeed for as Pope Gregorie witnesseth Whosoever calleth or desireth to be called the universall Bishop is in this his ambition a forerunner of Antichrist in that hee proudly preferreth himself before the rest Neither doth that helpe them which some vainly pretende that the Pope takes not away the name or jurisdiction from other Bishops for eyther he makes himself alone universal or els it must necessarilie follow that every Church hath two at one time But how ever it be yet that of Gregorie is no way answered but he is certainlie Antichrist who assumeth a superioritie over his fellow ministers But let us returne to the titles of Christ Who hath the key of David This is the third Epithite The Kings Bible hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke Scoliast observes that some copies in steed of the key of David read the key of hell according to that in Chap. 1.18 I have the key of hell and of death which though it well agrees with that which followes yet our reading is approved by most copies Beza supposeth that it might be read the key of the howse of David as alluding to Jsay 22.22 where the Lord promising to make Eliakim treasurer in steed of Shebna saith the key of the house of David will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open The house of David is the Church the key is a signe of aeconomical power Now Christ hath this key that is absolute power over the Church as Lord and head thereof and hath committed the ministeriall power of the keyes to the Apostles and their successors which consisteth in opening and shutting the kingdome of heaven by preaching of the Gospel and administration of Church discipline Who openeth and no man shutteth This notes a further degree of power for he alone holdeth the key by his sole and absolute authoritie Matt. 28.18 and so whatsoever he doth herein he cannot be resisted according to that in the Gospel all power is given unto me in heaven and in earth But this seems to be a paradoxe he openeth and no man shutteth how can this bee the words seem to be taken from the place before cited The meaning is he onely hath right to open and to shut but how is that Some understand it of the sence of the scripture which to us is as a booke shut unlesse Christ by his spirit open our harts and understanding This is true indeed in regard of one part of the sentence but to the other it answereth not for howbeit Christ openeth the meaning thereof by enlightening of us yet hee shuts them not unlesse it be by accident that is when he darkens such more and more who are alreadie blind in the things of God But I questiō whither such an exposition appertaines to this place For I rather thinke it is spoken of Christs opening the dore of his Church and of grace and so consequentlie of heaven it self And thus in the following verses he is said to open the dore of the church in Philadelphia and the like he doth in all other places when he calleth whomsoever he pleaseth and draweth them by his spirit for none enter in at this dore but such unto whom Christ openeth the same And no man shutteth For none can pluck Christs sheep out of his hands the gates of hel cannot shut this doore beeing once opened by him neyther can any adversarie power hinder them from entring into the same The which matter indeed is of singular comfort for his Church for let Satan attempt what hee can neverthelesse to whomsoever Christ openeth the doore to them it shall still remaine open and his sheep shal have their egresse and regresse and finde sweet pasture for their soules hence we see that the condition of the elect is safe and unchangeable He shutteth and no man openeth As he openeth and no man shutteth so again on the contrarie he by his mightie power shutteth and no man is able to open For whosoever is not elected called and drawen by Christ can never enter for he is the doore the way and life Io. 10 which again proveth the Godhead of Christ for to whom can these things be applied XXI Argu. of Chr. deitie except to God alone some object that this also was said of Eliakim Isay 22. I answer it was spoken of him typicallie and in respect of his ministerial power as being a legal hie priest but of Christ in regard of his kinglie divine and proper power as being an eternall high-priest The Pope of Roome to establish his tyrannie doth most impudently assume this power which onely is proper to Christ now Christ indeed gave power to Peter of binding and loosing of opening and shutting but it was by the key of the gospel and not to him alone but unto all the Apostles and Pastors of the Churches For as he said to Peter Matt. 16.19 Matt. 18.18 whatsoever thou shalt binde c. So he said unto the rest whatsoever yee shal binde on earth shall be bound in heaven Wheras the Pope alone wil open and shut all things as he pleaseth yet not by the key and power of the gospel but by the adulterate key of his owne Antichristian tyranny 8. I know thy workes I have set before thee The first part of the following narration is a commendation of the Pastor and Church of Philadelphia for holding fast the sinceritie of the doctrine receyved against the haerisies of the time and remaining faithfull in their fierie trials This he commendeth first generallie I know thy workes which is not to be taken indifferentlie as chap. 2. v. 2. or in the evil part as it is spoken of those in Sardis Laodicea but in a good sence as if hee had said I approve thy
becomming earthly princes imitating the pompe of courtiers and wholie giving themselves to worldlie affaires as to wars hauking huntings all other vanities pleasures in princes courts yea far exceeding them in pride pompe and luxurie This fall of the stars is amplifyed by the similitude of a strong wind blowing untimelie figs from the tree By these figs are meant carnal bishops and by the mightie wind the Papal authority unto which all of them eyther for fear of excommunication or for promotion sake readilie submitted 14. And the heaven departed as a scroll The sift wonder is taken out of Isai 34.4 Heaven Hebr. rakiagh is that outspread firmament which God created on the second day and adorned with lights on the fourth day This heaven the lights failing and falling downe departed But after what manner as a scroll rolled together In old time they bound not up their bookes as we doe now but rolled them up as upon a rolling instrument The heaven rolled up is the Church falling away from Christ so beeing shut they could not be read But what heaven is here meant to be thus rolled up Interpreters understand hereby the Church spread over all the face of the earth which to Iohn did seem to depart like a scrol not as ceasing to bee but as ceasing to bee seen The which indeed is true of the Church of the Elect. For however Antichrist shall cover his kingdome with the title of the Church take those things that are proper unto her causing the word Sacraments though horribly depraved to be administred by his clergie neverthelesse they shall not be Christs Church but a synagogue of Satan The true Church of Christ shall depart beeing hid not seen to the world to whom belonged all the martyrs and professors witnessing against Antichrist But thou wilt say these were not hid It is true indeed they were seen as they were men could not be hid as they were martyrs but hid as a Church or the members thereof for they were condemned accounted by Antichrist not as Christs faithful ones but as wicked hereticks This heaven or out spread firmament The heaven departing is the closing of scriptures in popery may also be rightly understood of the opened booke of holy scriptures which by Antichrist his instrumēts was shut or rolled up yea cast under foot using in the mean time with great reverēce the Fathers Scolasticks Sentenciaries Canonists Legends c. Moreover since this booke of God began againe to be opened how have the Iesuits laboured to rolle it up questioning the authority thereof not accounting the same to be divine but as it is confirmed by the judgment of the Church Andrad defens concil Staplet contr Witak that is of the Pope For thus they expresly write That in it there is so much of the deity as the Popes Church attributes unto it neyther ought God to bee beleeved but because of the Church And all the mountaines were moved This is the sixt wonder which Andreas doth rightly understand of those who excell others in wordlie power For in Rev. 17.10 by mountains kings are understood in which sence I judge it is here also taken neither doth it any way crosse this exposition that kings are expresly nominated in the following verse seeing that place concernes the following Act is to be understood of their punishment But how have kings been moved by Antichrist The histories of the Popes declare this diverse wayes First by their ecclesiastical authoritie fraud threatnings constraining Emperours and kings not onely to maintain by fire and sword their ordinances and decrees but even to cast themselves downe kisse the feet of their holinesse The Popes tyrannie against Emperours and kings And secondlie civily for Antichrist spared neither King nor Keisar but whoever would not doe all things according to his pleasure those he oppressed deposed and thrust out of their places Gregorie II. having excommunicated Leo the Emperour deprived him of his revenues Pope Zacharie deposed Childerick king of France Leo III deprived the Graecian Emperours of the Western Empire Alexander III. first proudlie trampled with his feet upon Frederick I. before he would receive him into favour Gregorie VII displaced Henrie IV. Innocent III. thrust out Otho IV. Innocent IV. took the Empire from Frederick II. Clement VI. excommunicated Ludowick IV. Iulius II. deprived the great grandfather of Henry IV king of France of his kingdome of Navarre Sixtus V. sought to depose Charles IX king of France Elizabeth queene of England c. To be short Antichrist powerfully moved the mountaines against Emperours kings Christian princes through his Sophisters councils usurping to himself authority over whole councils boasting that by him kings doe reigne that it is in his power to cast them downe when he pleaseth lastly that no councils are authentick without his approbation This is a true plain interpretation And the Ilands were moved out of their places This is the seventh wonder Ilands are invironed with waters The waters signifie peoples Chap. 17.15 and therefore by the Ilands here are meant nations or the subjects of princes these also are moved for all are necessitated upon pain of salvation to subject themselves unto the Romish Bishop neither can any buy nor sel nor make any bargaine but according to his pleasure as appeares by the extravagant of Boniface VIII We define we say we pronounce we appoint that it is of necessitie unto salvation for every humane creature to beleeve that he is subject unto the chiefe priest of Rome Thus the Ilands peoples communaltie beeing deprived of their Christian libertie which they enjoyed under the Apostles were brought under Antichrists yoke under which they serve and groan even unto this day The fourth Act of the second vision concerning the final punishment of the wicked 15 And the Kings of the earth and the great men and the rich men and the chiefe captaines the mighty men every bond-man and every free-man hid themselves in the dens and in the rockes of the mountaines 16 And said to the mountaines and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lambe 17 For the great day of his wrath is come who shall be able to stand THE COMMENTARIE 15 ANd the kings of the earth Many with Lyra referre these things unto the times of Diocletian Maximianus whose cruelty against the Christians Eusebius treateth of Histor lib. 8. 9. because in those dayes men of all conditions estates both great and small not beeing able to endure the extremitie of tyrants sought to hide themselves in caves mountaines and woodes But they erre from the scope in my opinion offer violence to the text for undoubtedly by kings c. are not meant the vulgar but men in place and authority Now in those times there were no Christian
king of locusts and impudently professing himself to bee Christs vicar Besides he hath not the key of hell absolutely but of the bottomlesse pit or of the sinke of hel and thence to raise the smoak of his pestilent lies deceit to the damnation of the inhabitants of the earth 2. And hee opened the bottomlesse pit Now John expoundeth the pestilent effects of this power The bottomlesse pit was shut up by the doctrine of the Prophets and Apostles who pluckt men out of the snares of Satan by leading them unto the living fountaines of Israel it was shut up I say almost untill these times For hetherto the faithfull teachers took heed that this pestilent smoake might not spread it self over their Churches But now Antichrist having gotten the key into his hand unlocked as it were the verie gate of hell which before was shut But what is this surely nothing else but the Popes universal power by which he laboured not to open unto men the kingdome of God but on the contrarie to unloose the verie barrs of hell that so the world might rush headlong into the same Now the Pope opened this bottomlesse pit when by his authority hee established his filthy errours superstitions idols c. and tooke out of the Church the certainty of faith perseverance tormenting infusing into the consciences of men feares doubtings c. This was the porch or entrie into hell he opened therefore the bottomlesse pit for the destruction of all men like as hunters open caves pits whereinto the unwarie deere might fall and be taken This was the first effect of the key And there arose a smoak out of the pit This second effect is an exhalation of a pestilent smoake which necessarily followes the former as when an house of office is uncovered there ariseth a filthy stinke And it is called a smoake because it ascendeth out of hell as smoake doth from fire Moreover it is not a thinne but a verie thick smoke as of a great furnace like to bakers brickmakers smiths or the like This smoake is nothing els but the blacke and smoaky divinity of the Pope His wicked decrees touching images and idol worship his taking upon him to purge sins by masses penance satisfactions pilgrimages almes purgatorie jubilees pardons c the primacle of his Romish chaire his power in heaven and hell to be short the whole volumes of their Canons Decretals together with the inextricable toyes of Scholastick divinity by all which the Pope hath in very deed brought a thick smoake upon the Christian world establishing a mingle mangle of Iudaisme Paganisme in stead of Christianity oppressing the truth of Christ with most grosse darknesse Now the doctrines of Antichrist are compared to smoake from the effects thereof For as the smoake obscures the ayre hurts the eyes causeth such a darknesse that things cannot bee seen as they are and he which walketh in it is in danger to be stiffled or to fall down headlong even so is it with Antichrists smoake therefore it followeth And the Sun and the aire was darkned The Revelation expounds it self The fourth trumpet sounding the third part of the Sun Moon and Stars was smitten But here the whole Sun is darkened and so consequently the aire which is enlightned by the same This signifies the same evil with the former but more grievous For before onely a third part but here a totall defect of the light appeareth Nothing is more sad to behold then totall eclipses as happened in Aegypt at Christs passion For all things then are in darkenesse the day beeing turned into the night Now as Christ is the Sun of righteousnesse so nothing can be signified by this total darknesse but that universall Apostasie from the faith which the Apostle foretold should come to passe under Antichrist Vntill the times of Gregorie the third part of the Sun was smitten that is much darkenesse was brought into the Church by Bishops hereticks hypocrites hermites and monkes as we have before shewed upon the going forth of the black and pale horse as also at the sounding of the the third and fourth trumpet But after Gregorie Boniface at length and his successours sitting on the chaire of VNIVERSAL pestilence a horrible night darkened Christ the Sun in the Church for all places were filled with most grosse darknesse of Popish decrees traditions superstitions ceremonies lies fraud and Sophistrie The summe of all is this The darkening of the Sun which the Apostaticall Star brought in by his hellish smoake of Popish divinity doth exactly answer to that obscurity which happened at the opening of the sixt seal For the Sun was made black like sackcloth of haire the Moon was turned into blood the Stars fell from heaven unto the earth c. by al which as we there shewed is mystically set forth that horrible night of blindnesse which Christ suffered during Antichrists reigne But thou wilt say how can this darkenesse bee applied unto the Papacy seeing they professe the name of Christ beleeve him to be the saviour receive the Apostolicall faith and to be short acknowledge the holy Scriptures of God unto this day Now here I desire the reader to consider what I have before answered unto this faire pretence And what the Apostle said unto the hypocritical teachers of his time who under a shew of preaching Christ brought into the Church Iewish ceremonies and a flagitious licentiousnesse of life they professe that they know God but in workes they denie him The which how fitlie it agreeth to Antichrist the fathers of old as Hilarie Austin and others have wel observed It is true indeed in word hee professeth Christ but in workes he denies him For had he come as an open enemie of Christ he could never have invaded the kingdome of the Church but his comming was as the Apostle hath foretold with all deceiveablenesse of unrighteousnesse Thus we see that Antichrist under the name of Christ should oppose Christ and labour to destroy the faith of Christ out of the harts of men The proprietie of Antichrists name saith HILARIE is to be contrarie to Christ the which is now effected under the opinion of fained pietie This is now preached under shew of preaching the Gospell And indeed Christ while hee seems to be preached is denyed So AVSTIN Hee also is to bee esteemed the SON OF PERDITION who under the NAME OF CHRIST which is the name of God that is making shew of beeing a Christian extolles himself above Christ whence it appeareth that these fathers were of opinion that Antichrist under the name of Christ the faith of Christ should deny both But how is this don by the Papists This hath fully been manifested long agoe They pray unto the images of Marie made of stone wood gold c. Holy Marie queene of heaven heare us save us O thou our onely hope c. In thee O Ladie I trust Into thy hands O Ladie I commend my spirit The
Lord said unto my Ladie sit thou at my right-hand c. And unto other images thus S. Peter S. Paul S. Nicolas S. Magdalene have mercie on us save us c. Is not this in workes to deny God and Christ the onely Saviour albeit in the words of the Creed they doe professe him They teach that the remission of sins righteousnesse and eternal life is to be sought for in the merits of humane workes as penance satisfactions Iubilees indulgences masses exorcismes processions pilgrimages purgatorie c. Is not this whatsoever they professe a denying of the blood and merit of Iesus Christ The Pope boasteth to be the Vicar of Christ the Head and Monarch of the Church on earth But Christ neyther appointed nor gave any such office unto the Church Read 1 Cor. 12.8 and Ephes 4.11 where the distinct orders and office which Christ gave unto the bodie are all reckoned up Now if any man takes upon him to bee a Kings Vicar without his appointment is not such a one the kings enemie Ioh. 19.12 as they said in the Gospell whosoever maketh himself a king speaketh against Caesar The Pope therefore arrogating to himself the title of Christs Vicar doth thereby plainely prove that he is Antichrist Christs adversarie The Pope will be adored as God In Donat. Constant dist 96. taking divine honour unto himself Steuchus saith Constantine adored the Pope as God Bloudus saith all the Princes of the earth adore and worship the Pope as the chiefe God Mantuan thus writeth concerning the pope Great Caesar with victorious kings Who golden crownes doe weare They doe adore his footsteps Who the double sword doth beare The Fathers of the Lateran Council gave this blasphemous applause to the Pope Thou art all things and above all things To thee is given all power in heaven and in earth And another Poet thus Oraculo vocis mundi moderaris habenas Et merito in terris diceris esse Deus By thy unerring word thou rulest over all And fitt it is a god on earth men should thee call The titles of some bookes lately dedicated unto the Pope are thus PAVLO V. VICE DEO To Paul the fift in place of God The letters of which title in Latine doe pecisely expresse the number of the BEASTS name 666. doth he not therefore deny God and shew himself to be the very Antichrist seeing he thus presumptuously takes a deity to himselfe Touching mariage meats fasting c. He binds where God unlooseth looseth where God binds Now is not this in pride to lift up himself both against and above the Lord He will not that the scriptures should bee beleeved no neither God himselfe otherwise then he approves off Enchi de script de authorit scriptu lib. 1. cap. 10. sect 3. The scripture is not authentick saith Eckius but by the authoritie of the Church And Stapleton neyther doe we beleeve God but for the Church How therefore can he himself eyther beleeve in or call on the name of God He hath made himself to bee the GREATEST high-priest of the Church whereas Christ is called the GREAT High-priest thereof Heb. 4. 12. By how much therefore greatest is more then great by so much the Pope hath lift himself up above Christ To be short he not onely weakens but labours wholy to take away all faith out of the harts of the Godly not onely in making the scriptures which is the rule of faith to depend on his will but also in denying and comdemning all certainty and confidence of grace mercie and salvation and on the contrarie he will have the conscience to be in perpetuall trouble fear and doubtings I forbear to speake more these things are sufficient to shew how in the Papacie the Sun was darkened by the smoake of hell And the aire by reason of the smoake of the pit The Sun being darkned the aire of necessitie must be so likewise What is meant by the darkening of the aire For the aire darke in it self is enlightned by the Sun Lyra well understands by the aire the Church because the Church receives her light from Christ as doth the aire from the Sun Now the Church vanished out of the sight of men when she lay hid and buried as it were under the smoke of this pit beeing changed into the chaire and kingdom of Antichrist At first the state of the Church was oeconomicall wherein Christ as the onely father of his houshold taking a far journy even to heaven appointed many servants over his familie the Church and howsoever he gave unto them diversitie of talents or gifts yet equall power in the dispensation thereof But Antichrist having possessed the chaire of VNIVERSAL pestilence altered this oeconomicall state into a Monarchie and was acknowledged in stead of Christ to be the priest and head of the Church But thou wilt say was Christ now without a Church had he quite forsaken and lost his spouse These indeed are the objections of the Romish Parasites but they are idle and frivolous For in the midst of the confusions of Antichrist Christ as we heard before preserved unto himself out of everie tribe and nation tongue 144000 sealed ones So that there was a Church even in the bowels of Popery although it were not in the least the Papall Hierarchie which caried the title thereof We may also interpret the aire to be the holy Scriptures or the ministry of the Church for as the aire instrumentally brings the light of the Sun unto us so by the holy Scriptures and the opening of them the light of the glorious Gospell of Christ doth brightly shine in our harts But now this aire was darkened viz. by a fatal eversion of the word and the whole ecclesiastical order But I rather approve the former sence For touching the ecclesiasticall order how it began the historie of the locusts will shew 3. And there came out of the smoake Locusts We have heard three effects of this Apostaticall Star viz. the opening of the bottomlesse pit the smoake of the pit the darkening of the sun and aire Now the fourth followes a monstrous brood of Locusts came out of the smoake of the pit Locusts are a small kinde of vermine having weak wings The description and nature of Locusts lifting up themselves by flight so little from the earth that they seem rather to leap then to fly In Africa Syria and the Indies they are bigger of bodie and stronger of wings they are verie hurtfull to the herbs fruites and trees upon which they feed and by touching infect them in sommer time they leap make a creaking with their wings Among the ten plagues of Egypt the Locusts were the eight beeing brought by an East-winde over the whole land Exod. 10.13 Ioel. 1.6 In Ioel also the Lord threatneth the Israelites with Locusts having teeth like Lions alluding allegorically unto the Babylonians Here also the whole description argues The Locusts
have prophesied either alone two or few but succeeded one another at severall times in the work of the Lord. Thirdlie The titles of the witnesses are not to be taken literally that these titles are not literally but spiritually accommodated by a certaine similitude unto them because of some proportionable effects between the foresaid prophets and these witnesses For what the former did literallie these later shall doe spiritually Now that all these things are thus to be taken John himselfe shew eth v. 8. calling Rome the seat of Antichrist spiritually Sodome Aegypt Jerusalem As therefore the seat of the beast is to be taken spiritually so also the titles of these witnesses are spiritually to be understood And that especially because these things taken according to the letter for the most part would appear to be eyther absurd or miraculous New miracles the markes of Antichrist But God will not work new miracles because he hath foretold us that new miracles shall be the markes of Antichrist Furthermore the honourable titles given to these witnesses before their martyrdome are chiefly five declaring partly their dignitie partly their prophetical power The which we will briefly consider Clothed with sackcloth The first title declares their contemptible condition in the eyes of worldly men Sackcloth was the habit of mourners as the Ninevites Title of the witnes is their conttemptible habit Daniel Mordecai are said to have mourned in sackcloth Christ speaking of them of Tyre and Sidon saith that they would have repented in sackcloth and ashes It was also the habit of the prophets and now is of poore and despised men Some therefore by their wearing of sackcloth will have the argument of their prophesie to be noted metaleptice Metalepsis is a figure by which a word is put from its proper signification because they shall denounce unto the world mourning and punishments at hand in regard of Antichrists abominations and are to call men unto repentance And indeed rightly may it be thus taken for their prophesie shall consist in preaching of repentance Others interpret it of their own mourning because by their base and mean habit they shall manifest the bitternes and griefe of their mind for the destruction of the Church and horrible blindnesse of the world even as such in old time were in bitternes of spirit who cloathed themselves in sackcloth This also may well stand Notwithstanding I rather take it of the neglected condition of the ministers of the Gospell For sackcloth undoubtedly is opposed to the pompe and luxurie Antichrist and his Locusts These glorious praelates with their soft silken broidered garments of gold and silver bewitch the world whereas on the contrarie these witnesses shal be vile and despised scarsly having whereon to live or cloathe themselves And indeed allmost all the servants of Christ who hitherto have waged warre with the Beast have been abject poor and despised in the eye of the world Bellarmin upbraides us with this sackcloth as beeing an argument of the falsitie of our religion The Patrones of our opinon saith he have been great and worthie men and followed by the whole world but BERENGARIVS was a Deacon a man neglected and having for his followers a few poore Schollers But for our parts wee need not be offended thereat for how contemptuously soever the world judgeth thereof yet the excellencie of the same before God we shall hear by by Neither is Bellarmins taunting worth the answering Lib. 5. de P. R. c. 6. that he never as yet saw any minister of the Gospell clothed in sackcloth For the two witnesses shall no more be literallie cloathed in sackcloth then they shall be literallie two Olive-trees two candlestickes or breach out of their mouth fire therewith to devour the adversaries c. 4. These are those two Olive-trees The other title is the dignitie of the two witnesses opposed to their contemptible condition The dignity of the witnesses They shall not bee therefore neglected of God because the world despiseth them For they are two Olive-trees candlesticks wherby mystically the dignitie of the ministerie of the word is noted as serving in stead of Olive-trees and candlesticks unto the Church An Olive-tree is allwayes green bringing forth most wholesom fruit A candlestick beares up the light by which darknesse is expelled and the whole house enlightned so the ministerie of the witnesses shal be lively efficacious because the Oyle and anointing of the Spirit is powred forth through it on the elect It is known that the grace of the spirit is verie often compared unto Oile especiallie by Iohn in regard of a like efficacie These witnesses therefore shal be Olive-trees powring forth by prophesy spirituall oyle that is they shall be profitable instruments for the salvation of true beleevers They shall also be candlesticks as holding forth the light of Gods word by which they shall drive away Antichristian darknesse and kindle againe the lost light of the Gospell in the Church I said before that this is an allusion unto the type Zach. 4.14 where God saith of Zerubbabel and Iehoshua the two captaines that brought his people back againe These are the two sons of oyle or anointed ones standing before the ruler of the whole earth by which commendatorie title the authority of these two is set forth The two witnesses therefore are two Olive-trees not litterally But first by a certaine metonymia for they are two restorers of the Church from under the bondage and yoke of Antichrist signifyed by these two Olive-trees of old of the Babylonish captivity And secondly by a metaphor for as they rebuilded Ierusalem beeing formerly wasted by the Babylonians repaired the temple and typicall worship so these shall restore the Lords spirituall worship and repaire the holy citie troden under foot by Antichristian Gentiles Now hence it appeareth Vnder the two witnesses and Olive-trees godly princes are also to be understood The dignitie of the witnesses that under these two witnesses godly Kings Princes reformers maintainers of the true religion being nursing fathers to the Church are likewise to be understood For as one of the two Olive-trees was Jehoshua the Priest the other Zerubbabel a civill magistrate or prince who rebuilded the temple and holy citie So God in these last times will raise up besides the teachers and preachers of his word some godly and zealous kings and princes to defend the orthodoxe religion against Antichrist and his followers Standing before the God of the earth By the words of Zacharie chiefly the dignity of the witnesses is set forth In the eyes of the world their sackcloth is vile and contemptible but with God they are in great esteem as most sweet Olive-trees and golden candlesticks or els their fidelitie is noted as performing their ministery faithfullie with great constancie as it were in the sight of God whom no man can deceive Antichrist to mans thinking gloriously reigneth
wicked common-wealth of old Rome Now the truth is nothing can be more vainely spoken And I wonder that the Iesuite when he wrote these things had not considered that he himselfe lived in Spaine where the ancient Moores formerly inhabited IV. He addes from Chap. 16.19 That Great Babylon came in remembrance before God 18.5 Babylons sins have reached unto heaven and God hath remembred her iniquities Therefore saith he towards the end of the world her old sins which hitherto for religion sake seemed to be forgotten shall againe be remembred and punished because of the new and like transgressions added to the former But first not onely things done long agoe are said to come in remembrance before God but also such things as are newly done by an Anthropopatheia for so in Act. 10. The prayers and almes of Cornelius which he daily performed are said to come up for a memoriall before God Secondly albeit his glosse were granted yet there were no need that new Rome should be punished for the sinnes of the old for as much as Popish Rome for these thousand years and more hath abounded in all manner of villanies for which the Lord most justly may take vengeance on her Lastly he flees unto the Oracles of the Sybills But they speak nothing touching the Popes ejection or apostacy of the Romanes from the faith of Christ unto Heathenisme but only touching the destruction of Rome therein agreeing with the prophesie of this booke By all which things it appeareth that whatsoever the Iesuite alledgeth for the upholding of the credit of the Pope it is nothing but a frivolous dotage of a dreaming writer The summe of the place is this That Babylon here threatned with destruction is Rome not of the Pagans which ceased in Constantines time Nor new heathenish Rome the which as the Iesuite feineth shall thrust out the Pope But Popish Rome which a long while hath boasted her selfe to be the Mother of Churches and from whose breasts all the nations and kings of the earth have sucked their errours superstition and idolatry Thus our insoluble argument is no way weakned by the Iesuite but stands firme against the Romish Antichrist But now when we speak of Rome we understand not simply the walled city or palaces towers and stately walkes thereof but chiefly the Pope himselfe with his whole kingdom and power over the Westerne Churches of which afterward in Chap. 17.18 Now why is Rome named Babylon Why Rome is called Babylon lib. 2. cap. 3. hist The cause may be the likenesse that is between them of which OROSIUS Behold saith he the rising of Babylon and Rome is alike their power is alike their greatnesse times good things and also evill But I rather thinke the reason is their likenesse in tyrannny and destruction The old Babylon afflicted the ancient Church Rome the new Babylon hath oppressed the new Church The Old is fallen The New shall fall Babylon is fallen is fallen The doubling of the threatning denotes the certainty and hastning of the destruction Therefore also it is said in the preterperfect tense hath that is is fallen because it shall certainely and suddenly fall like as we say of a dying man that he is dead or the like Neither did the Angell prophesie vainely For even during the preaching of this Angell while Luther I say yet taught a great part of Babylon fell both in Saxony Germany and other neighbouring Countries But touching the destruction of Babylon it followes in Chap. 18. Alcasar againe by his consequence is forced to make blacke white applying the ruine of Babylon to the conversion of heathenish Rome to the faith of Christ making the sence of the words Babylon is fallen is fallen that is is converted to Christ Now who ever heard so great an absurdity The whole context and consent of all interpreters evinceth that the ruine of Babylon signifies not mercy but punishment And therefore so impudent a depravation of holy Scripture is to be rebuked Because she made all nations drinke This reason evidently refutes Alcasars absurdity The cause of Babylons destruction shall be her fornication by which she hath most foully defiled her selfe with the Kings and Inhabitants of the earth for she is the Mother of all whoredomes This fornication as before was shewed is idolatry by a propheticall and metaphorical phrase for idolaters like harlots do by spirituall uncleannes perfidiously violate their faith to God prostrate themselves before their Idols and run headlong into utter destruction as we have largely expounded in our Commentary on Hosea Chap. 1.2 Of the wine of her fornication For the Pope obtrudes his idols on all nations who therefore are said to drinke of the wine of his wrath because idolatry through the corruptnesse of mans nature is more pleasing to all then the true worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a figure when with a little change of a word the sence is wholly altered In the Greeke is an elegant * parenomasia in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Antichrist gave all to drinke of the wine of his fornication so shall all drinke of the wine of Gods wrath because they suffered themselves universally to be drawne aside to the worship of Idols by the pretended authority of the Catholick Church Idolatry is compared to wine because by its sweetnesse and outward lustre it is pleasing unto the flesh and much desired Also from the effect for it makes idolaters madde furious and blinde like as wine takes away the sence of a drunkard The wine of wrath so named from the effect because it stirres up Gods wrath and drawes downe his judgements As also from the efficient cause because God in his anger doth justly inflict blindnesse on the worshippers of Antichrist according to that of Paul 2 Thes 2.11 For this cause God shall send them strong delusion that they should beleeve a lie that they might be damned who received not the truth It might seem the words here should thus be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of her fornication as in Chap. 17.2 The inhabitants of the earth are said to have been made drunke with the wine of her fornication c. because the wine of fornication is opposed to the wine of Gods wrath vers 10. The same shall drinke of the wine of the wrath of God But all copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the wrath c. Not here onely but also in Chap. 16.19 18.23 The use of this preaching The use of this Angels preaching doth plainely respect both the godly and the wicked The godly are exhorted to the duty before published by the former Angell To feare God and not the Beast To give glory to God not to Antichrist And lastly to worship God the Creator of heaven and earth not the Beast or his Image Also in Chap. 18.4 he admonisheth all such as desire to be free of Babylons
refuted as Eusebius writeth Lib. 7. Hist C. 10. TERTVLLIAN Lib. 3. Cont marcion Lactantius lib. 7. instit Cap. 23. disputes at large of this Fable VICTORINVS PICTAVIENSIS in his Commentary on the Revelat. How uncertain the antiquity of tradition and the authority of the fathers is Austin also himselfe in the aforesaid place confesseth that hee sometime held the same Hence all men may see how little is to be ascribed to antiquitie of TRADITIONS and the authority of the FATHERS For antiquity without truth What is it but the oldnesse of errour Who more ancient then Irenaeus Hee writeth that he was the hearer or Disciple of Papias and Papias of the Apostles Papias on the contrary denyes that he heard or ever saw the Apostles with his eyes Behold antiquity without truth The said Papias received the Chiliasts Fable by tradition of the Elders and drew many to embrace this errour by his authority The fable of Antichrists four yeeres reigne And without doubt from the said Author Irenaeus sucked another fable which by this means was generally received touching Antichrist that hee should reigne not fully foure yeeres in the end of the world for the most ancient Writers were ignorant thereof IVSTIN the oldest Writer extant affirmeth that Antichrist the man of sinne was already at the doore Dialogo cum Tryphone CLEMENT who wrote next to IVSTIN hath not one word of Antichrists three yeers reigne Tertullian who lived at the same time affirmed that Antichrist was neare at hand Cyprian also next to the former writeth Lib. 5. Epist 7. yee ought to know hold Libro Defuga persecut and certainly beleeve that the day of triall is begun already and that the decay of the world and the time of Antichrist draweth on Ibid Antichrist commeth Wherefore the Fables of Papias were not taken on till at length in latter Ages Furthermore the Chiliasts Fable occasioned many which dis-approved the same but were not able to refute it to fall into another errour worse then the former affirming that the Revelation was to bee rejected as written by the Hereticke CERINTHVS Among these were Cajus and others touching whom in EVSEBIVS DIONISIVS ALFXANDRINVS speaketh who opposed NEPOS the Egyptian Others on the contrary to keep up the authority of the Revelation laboured to divide the opinion of Cerinthus and the Fathers as if Cerinthus indeed maintained a voluptuous Millenary kingdom full of lust and riot But the Fathers the spirituall delights of the Saints But Ribera affirmeth Comm in Apoc. 20. N. 26. that there was no difference betwixt the opinion of Cerinthus and the Fathers because Irenaeus Tertullian Lactantius c. wrote the same things about the Millenary Kingdome which are contained in the opinion of Cerinthus And this Dionysius and Caius also an old Writer affirmeth Euseb Lib. 3. Hist Cap. 28. however it be the Chiliasts opinion was by the Christians condemned for ascribing to Christ contrary to the Scriptures a voluptuous and earthly Kingdome and for bringing in contrary to the Apostolicall Faith one and so making a two-fold Resurrection after another the which opinion how improbable it is hath I suppose bin sufficiently shewed so as I trust that such who think it ought again to be renewed as far as concernes the latter part thereof will after the due consideration of these things in the fear of God with Austin change their opinion Now for the refuting of this old Fiction of the Chiliasts which Jerome in the life of Papias calleth a Jewish tradition we may briefly observe that it consists neither with the present Vision nor with it selfe nor with other Scriptures nor Christian beliefe Now this besides what formerly hath bin spoken I will shew by foure clear Arguments First I have made it manifest already that the thousand yeers of Satans binding A refutation of the Chiliasts errour by experience and the Kingdom of the Martyrs with Christ in Heaven beginning from the overthrow of Ierusalem unto Gregory VII that Romish Beast are now past above 548. yeers And yet there hath not bin any corporall Resurrection of Martyrs or Golden Kingdom of Christ on earth The experience therefore which we now see but the fathers could not refuteth this Fiction Secondly 2. From the text That Millenarie Kingdom is expresly ascribed unto the soules of the Martyrs and Confessours when as Austin well observeth they were not restored to their bodies Then I say their soules sate upon thrones lived and reigned with Christ in those thousand yeeres this therefore is not to be applied unto the Resurrection of the body Thirdly This errour as arising from a false Chronologie is plainely refuted 3. From the erroneous chronologie For the Chiliasts following the erroneous computation of the Greekes affirmed that Christ was born in 5199. yeer of the world since which are past 1621. yeers which number being added unto the former would make 6820. yeers from the Creation But thus not onely the sixt Millenary or the thousand yeers which they ascribe to the binding of Satan should bee past but also there should but a few yeers of the seventh Millenary and their voluptuous Kingdome of the Saints with Christ should already have dured above eight hundred the which is refuted by History and experience so that if Irenaeus Tertullian Lactantius c. did now live they should bee necessitated to confesse that they much erred from the truth Lastly the whole Scripture holds forth IV. From the difficulties of the last times Ioh. 18.36 Ioh. 18.20 Mat. 24.21 Luk. 18.8 2. Tim 3.1 that the last times shall not be voluptuous in the least but difficult and sorrowfull unto the Church in this world Besides Christ did often foretell that his Kingdom should not be earthly My kingdome is not of this world The world shall rejoyce but yee shall mourne In the world yee shall have tribulation Then shal be great tribulation such as was not from the beginning of the world unto this time Watch therefore that ye may be found worthy to escape all these things When the sonne of man commeth shall he finde Faith on the earth Through manifold tribulations we must enter into the Kingdom of Heaven This know that in the last dayes perilous or difficult times shall come c. These and such like testimonies of Scripture which speake of the afflicted state of the last times doe abundantly refute the Millenaries Fiction Now wee goe forward with the Text. 6. Blessed and holy is hee that hath part By an Exclamation he extolleth and commendeth unto us the felicity and necessity of the first Resurrection or spirituall living againe by which of old those Rest of the dead in Paganisme and Antichristianisme obstinately refused to live againe by which all and they onely shall be blessed and holy Act. 8.21 Ioh. 13.8 What it is to have part in the first Resurrection The profitablenesse necessity of the first resurrection who have part in the first
downe and beleeved because therefore the Holy Scripture is the principle of Christian beleefe with Christians it needs no proof but beliefe Secondly that the scripture is divine and these words of the Angell true and faithfull is beleeved either by divine or humane Faith That it may be beleeved by humane Faith it can bee made out by probable yea forcing Arguments as from the majesty of the matter and style from the consent of this Prophesie with other Propheticall Scriptures But especially from the truth of the Oracles which we know for the most part are fulfilled touching the woman in travell and fleeing into the Wildernesse also of the Beast deceiving the world of false miracles of the great whore making drunke the Kings of the Earth with the cup of her spirituall fornication c. For this is Bellarmines Argument in the foresaid place If the praedictions of Scripture touching future things are true as the event hath proved why should not the testimonies of things present be true And indeed this his saying is alwayes to be retorted against Popish Sophisters demaunding us How we know that the Scriptures are true and divine But that any man should beleeve this with divine Faith cannot possiblie bee effected by outward arguments unlesse God by his spirit doth inwardly perswade the heart For divine Faith is not wrought by humane Arguments but wrought in the heart by the testimony and power of God Lastly by such kinde of cavelling all Authority both of God and man is made a mocke of and all Faith both of God and men is taken away For thus Adam Abraham Moses and the Prophets who heard God to speake might have excepted Who knowes whither it be the voyce of God Thus the Apostles might have shifted off the authority of Christ and Ecclesiasticall men the authority of the Apostles And why then I pray may not we much more the Authority of the Pope Touching humane authorities of Histories and Writers what more easie then to object whence knowest thou that Cicero Aristotle Plinie or Livie wrote these things or ever had a being in nature Thus no Faith should be safe but a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or uncertainty shall reigne in divine and humane matters which Satan labours to effect by these his Instruments But we go forward And the Lord God of the Holy Prophets Hee confirmes the truth of the Prophesie from God the Author thereof the faithfullnesse and truth of whose words cannot be questioned The Copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hath the force of the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because He calleth Christ the Revealer of this Prophesie the Lord God of the Prophets as appeareth by the following words sent his Angell for this Christ did as in ver 16. I Jesus have sent my Angell See also Chap. 1.1 XLV Argument of Christs Deity This Argument of Christs Deity is beyond all exception the which Eniedinus the Samosatenian of whom mention hath often above bin made durst not meddle with For if Christ be the Lord God of the Holy Prophets then verily he is the same true and eternall Iehovah with the Father who by his spirit stirred up the ancient Prophets Moses David Isaias Jeremy c. by revealing his Oracles unto them therefore he was yea he was the God of all the Prophets of Moses and Author of the Law These things considered who can imagine that CERINTHUS should write this which he beleeved not but opposed with all his might The difference of the reading is also to be noted which notwithstanding lessens not but confirmes the Argument Andreas and the Kings Copie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Holy Prophets read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the spirits of the Prophets and so the Old Latine Version hath it that is who of old inspired the Prophets that is Propheticall Revelations The sense comes all to one For therefore he is called the Lord God of the Prophets because by his divine power he moved them to Prophesie His Angell That is Mee For they are the words of the same Angell who hitherto did exhibit by Christs commandement divers Visions unto John That hee might shew to his servants These things have been expounded in the Preface whence they are taken And that in speciall how at the giving of the Revelation such things could be said shortly to come to passe which yet are not altogether fulfilled after so many ages In a diverse respect he saith they should shortly be done I. In respect of eternity unto which all times are but a moment which is short II. In respect of the beginning for the Prophesie began soone after it was revealed and yet is a fulfilling III. In regard of the security of men unto whom all these things have happened and yet daily do quickly that is suddenly and unawares Now thus the Scripture speaketh of all future things that they shall shortly bee done Luk. 12.45 2. Pet. 3.4 to stirre us up to watchfulnesse and care least with the wicked servant we should say My Lord delayeth his comming or with mockers where is the promise of his comming And therefore it followeth 7. Behold I come quickly It is the voyce of Christ the Lord God of the Prophets By this acclamation hee approveth the words of the Angell that the things revealed must shortly be done as if he should say Indeed they shall shortly be done for I come suddenly or I will come to wit unto judgement as in ver 12. For all these things must be done before I come but I will come shortly Therefore they must shortly be done They are no Prophesies which shal not begin to be fulfilled til after many ages even now they begin Therfore now even now there is need of comfort 1. Thes 5.3 or as before shortly that is sooner then men imagine For when they shall say peace and safety then sudden destruction shall come upon them This variation of persons belongs to the forme of dramaticall representations in which divers persons use to be brought in speaking Blessed is he that keepeth He commends the Prophesie from its profitablenesse Now not onely they doe keep the sayings of the Prophesie which diligently search out the accomplishment of them but they much more who conforme their Faith and Life according to the same who worship not the Beast and his Image who detest the whoredoms of the whore flee out of Babylon and lastly who in faith adhere to God and the Lambe This Argument wee have more largely treated of in the Preface Chap. 1.3 whence it is taken Now let it suffice to note that blessednesse in vaine is promised unto the Keepers of the Revelation if it could in no measure bee kept But surely it is not promised in vaine and therefore the Visions of this Booke are not so intricate but that by diligent meditation and observation we may in some measure finde out the understanding of them 8. And I John John also speakes
us to cast that which is holy Of the rest whose portion shall bee in the Lake of Fire wee have treated on Chap. 21. ver 8. He expresly puts lyars both here and before in the last place understanding perjured double-hearted and deceitfull persons mockers of religion that we might understand that this kinde of men is most hurtfull to the Church and Common-wealth because by adulterating and falsifying all Divine and Humane Truths they with divelish craft overthrow and teach others to weaken all the sinewes of Ecclesiasticall and Politicall society Of this sortof men the Jesuites are the most emminent at this day in Schooles and Churches And the Machivellians in Courts Polities and Campes For RIBERA doth rightly observe that Christ in speciall mentioneth those vices which should most reigne in Antichrists time Now wee know that these evils are most rife in Popery See Chap. 21.8 16. I Jesus have sent my Angell Least it should be uncertaine what person it was that said Behold I come quickly I am Alpha and Omega he tels his name I Jesus and professeth himselfe to bee the Author of this Revelation and the more to commend the dignity thereof to our care and studie hee sheweth that for our sakes he imployed and sent his Angell to testifie the same unto us Wherfore let it not be irksome reverently to read continually to meditate and carefully to observe the same with all readinesse of mind Here therefore the Lord Jesus confirmeth what the Angell before said in ver 6. The Lord God of the holy Prophets sent his Angell as if he should say It is so I Iesus have sent my Angell XLVI Argument of Christs Deity Eph. 1.21 Phil. 2.9 Hebr. 2.9 Mat. 18.10 Act. 12.15 Heb. 1.14 hereby professing himselfe to be the Lord God of the holy Prophets What Hereticke dares gain-say this He also makes himselfe Lord of the Angels for saith he I have sent my Angell viz. as being my owne by subjection He is Lord of the Angels as God and as man he is lifted up above all power as Lord and head over all things The Angels also are said to be ours not by naturall subjection but voluntary service because they are sent by the Lord Jesus for our service and preservation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to testifie That is to reveal Before ver 6. and Chap. 1.1 he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie in the same sense Andreas refers this to the publishing of the Prophesie that Iohn might not keep it secret but make it knowne unto all To you This apostrophe is directed in the first place to the seven Angels of the seven Churches unto whom he before had sent seven Epistles as hee sheweth by the Addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To you who are in or over the Churches But consequently also unto all the servants of Christ who are set over or are Members of the Churches that is unto all the Faithfull for this Prophesie was not revealed for them only who then were the servants of Christ but for us chiefly upon whom the ends of the world are come when the greater part of the Oracles was to be fulfilled 1. Cor. 10.11 First let us observe that seeing the Prophesâ—e is revealed by the Lord Iesus it was a great impiety for the Church of old to question the Trueth and Divine Authority thereof Secondly seeing the Lord Iesus sent his Angell therefore he is Lord of the Angels and true God because it is proper to God alone to have and send the Angels as his Ministers Thirdly seeing the Lord Iesus vouchsafed to reveal this Prophesie not onely to those Seven Churches but to all that should come after therefore it belongs unto the profit and salvation of all of us and all are seriously to meditate in the same I am the root and the off-spring of David These glorious Titles commend the majesty of the Author and of the Prophesie as also it confirmes our Faith Above cha 6 5. How Christ is the root of David Who is this Iesus The root and off-spring of David Before hee was called the root of David He confirmeth that he is the Messias promised to come of the seed of David For the root of David is the Son of David according to the flesh Rom. 1.4 Andreas thinkes he is the root of David according to his Divinity For the root beares the tree but Christ saith he not as man but as God upholdeth and saveth David But without doubt it belongs to the flesh which the Messias tooke of Marie the daughter of David It s true the root beareth the tree but this metaphor respects the originall So that Christ is the root of David sustaining David by his divinity and sprouting from David in his humanity Off-spring Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genus or Familie of David out of which arose Joseph and Mary the Parents of our Lord Iesus Churist Luk. 1.27 The bright and morning star As the former Title confirmes the verity of Christs manhood so this the majesty of his Deity It signifies that most excellent light and glory whereby the Lord Iesus doth excell all men and Angels like as Lucifer or the Morning-Star excels all other Stars in brightnesse In Num. 24.17 Balaam prophesieth that a Star shall come out of Jacob. BRIGHT Most glorious in himselfe by his brightnes dispelling the darknesse and ignorance of our hearts and minds Morning Because saith Andreas How Christ is called the morning-Starre by his beames he not onely drives away the night or darknesse of this life but also in the morning light of the common Resurrection hee will exhibit himselfe to be seen of all the Saints Or because arising in our hearts he dispels the blindnesse of our mind as Lucifer exceeding other starres in clearnesse and rising before the Sunne shewing that by and by it will be day dispelleth the night-darknesse So Peter calleth Christ the Day-starre arising in our hearts 2. Pet. 1.19 when as hee enlightneth our hearts and mindes with the true knowledge and confidence of himselfe by the light of the divine Scriptures Aristotle to prove that justifice is the chiefe of vertues saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Neither Hesperus nor Lucifer that is the Evening or Morning Starre is not so admirable as knowing nothing more glorious whereunto to compare this excellent vertue Now Hesperus and Lucifer is the same Star first appearing after Sun-setting and first foretelling the rising of the Sunne in the Morning What Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ here calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dawning or break of day in the same sense If then Aristotle doth rightly compare created righteousnesse unto the Morning Star with more right doth the Increated Righteousnesses viz. Christ the Son of God call himselfe the Morning-Star Hereby we understand the meaning of Christ in Chap. 2.28 To him that overcommeth
will I give the Morning-Star for if the Morning-Star be Christ the sense is To him that overcommeth I will give my selfe or communicate my selfe with all my benefits unto him viz. joy and glory in part in this life but perfectly in the life to come 17. And the Spirit and the Bride say Come These kinde of abrupt sentences full of affection serve to stir up like affections desires and wishes in us Here the Lord Iesus commends unto us the studie of this Prophesie by the example of the Spirit and of the Bride They say Come that is from this Prophesie they long for my comming and that I fulfill the same Therefore ye also that heare the Prophesie ought to have the like desire And the Spirit and the Bride By the Spirit and Bride may be meant the spirituall Bride sanctified by the Spirit of God By the Bride I understand the Church especially the Triumphant She desires me to come that is to fulfill the Prophesie and to return to judgement that she might at length be glorified through a finall redemption like as the Soules of the Martyrs under the Altar did desire the full deliverance of the Church from all the miseries of this life Or we may understand the Spirit properly of the Holy Ghost Metalepsis is a figure whereby a word is put from his proper signification who above spake to the Churches in the Epistles of Christ in which it is often repeated Hee that hath eares let him heare what the SPIRIT saith unto the Churches In this sense the Spirit is said to wish the comming of Christ by a Metalepsis because it is the Spirit that makes the Bride to desire Christs comming in which sense also it is said Rom. 8.26 that the Spirit maketh intercession for us that is stirreth us up to make our requests and to cry Abba Father Come Namely to the full glorification of thy Bride This is the reason of the wish for the coming of the Lord shall be the full redemption of the Church the which seeing wee all doe expect wee must also wish for the comming of the Lord for as the Apostle intimates it is a note of Gods children to love his comming 2. Tim. 4.8 And let him that heareth This is the consequent of the former as if he should say If the Spirit and the Bride long for my comming then also let him that heareth the words of the Prophesie say COME that is ardently desire my comming for his redemption Thus hee would have us continually to pray Let thy Kingdome come by which we daily desire that the Lord Iesus by his comming would wholly destroy the Kingdome of Satan and perfectly set up his owne in us in eternall glory And let him that is athirst come He teacheth us what we ought to doe untill we obtaine our desire by a most large promise comforting us against the temptation of delay Let him saith he that is athirst that is that desireth full redemption and glory through my comming Come To wit unto me or unto the studie and meditation of this Prophesie It is an Answer unto the Churches wish as if he should say ye desire that I should come to your deliverance Yee therefore come unto me through Faith What it is to come unto Christ Mat. 11.28 Obedience and true Sanctitie being alwayes as it were girded with the same For to come to Christ is to receive his doctrine trust obey serve and wholly to give ones selfe unto him This is meant in the Gospell where hee saith Come unto mee all yee that are heavy laden AND VVHOSOEVER VVIL According to the promise Chap. 21.6 To him that is athirst I will give of the Fountaine of the water of life freely So here to them that come unto him he promiseth the living water of the pure Chrystalline River of the Heavenly Ierusalem This water is Christ himselfe the Fountaine of Life Or the Holy Ghost filling the Saints with Heavenly consolation This water is drawne or obtained by Faith and Prayer Therefore he saith Let him take That is by prayer beg and by faith obtaine the same It is not thrust into the hands of unwilling slothfull and drowsie persons therefore hee saith Whosoever will Hee saith not that it is in the power of free will but requires the will to receive it The will is ours but the will of receiving is not in us it is the gift of grace 1. Cor. 4.7 For what hast thou that thou hast not received Therefore the will and desire of grace is required to be in us that wee might bee quickned with the water of life Freely The Fountaine of grace which is open to all that desire the same is not to bee bought with the price of any thing but is freely bestowed by the merit and efficacie of the Lord Iesus Away therefore with the merits of Hypocrites 18. For I testifie These also are the words of the Lord Iesus not Iohns as appeares from ver 20. Before he said Blessed are they that keepe the words of this Prophesie Now he threatens a terrible curse unto all such as presume any wayes to adulterate this Prophesie For he foresaw that some would despise question and falsifie the same by their Additions Hee was not ignorant also that Antichrist with his false Prophets Falsifiers of Holy Writ would take liberty to falsifie the Faith yea usurpe to themselves absolute power over the very Scriptures of God Therefore he thought it necessary to defend the Authority of the Revelation and the whole Booke of Canonicall Scripture by this threatning as it were with a Seale that it might bee preserved entire unto the end for the Churches unto whose profit it was dedicated For I testifie The causall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For seemes an over-plus to Ribera by a Graecisme but as we shewed in the Analysis it is a seventh Argument commending the worthinesse of this Prophesie taken from the inviolable authority thereof Andreas for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I also testifie for so it is in the Text simplie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I testifie And so the Kings Copie hath it But all other Copies have it I also testifie neither is it without ground for the Lord Iesus assenteth to his Angell whom he had sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to testifie these things to his servants as if he should say My Angell hath testified unto you and I also testifie with him For properly Summarturesai signifies to affirme a thing by a religious testimony or to urge it with serious contestation and so oblidge the Hearers upon pain of vengeance to obey the same But let us briefly consider to whom Christ doth testifie what it is and after what manner Vnto every man that heareth the words This Protestation belongs unto all that heare and read the same not one excepted And therefore neither Pope nor Councell have any right to adde or
take ought from the Scriptures but with the hazard of their Salvation If any man shall adde The contestation consists of two heads The first is that this Prophesie may not be adulterated by any Addition To adde What it is to adde to this Prophesie is not soberly and according to the Analogy of Faith to interpret the meaning of the Prophesie but to mixe other things besides what the Lord Iesus hath revealed by his Angell He addeth saith THOMAS which adjoyneth a lye for whatsoever is patched to the Scriptures of mens inventions that it might be accounted as divinely revealed is a lie Such are the Popes Traditions which seeing hee will make of like authority with the written word of God he addeth unto the Scriptures Therefore they are lies The other branch of the contestation is What it is to take away from this Prophesie that none may deprave this Prophesie by taking away from the words thereof He not onely takes away that derogates from the divine authority of the Booke which as Christ foresaw many would do but he also that any wayes changeth or maliciously perverteth or contradicteth any thing here written Of which offence such are not altogether free who obstinately deny that the manifest events of the Types touching the fall of the great Starre from Heaven into the Earth of the Beasts ascending out of the Sea and of the worshipping of his Image and Character of the Romane Babylon of the whore committing fornication with the kings of the earth the like are not yet manifestly fulfilled in the Papacy The summe of the contestation is that the integrity sincerity and sacred Authority of this Prophesie bee faithfully preserved in the Churches and that the contemners falsifiers and corrupters thereof be no way suffered under paine of Anathema or curse unto which as it followeth that man is liable that presumes to adde or take away ought therefrom for he saith Vnto him God shall adde the plagues This is the reason of the contestation the horrible curse of them that falsifie this Scripture by adding or detracting For if Falsifiers of Coine are liable unto the civill curse of the Law much more shall the Anathema of eternall damnation be inflicted upon the Corrupters of the Scriptures which are the word of God To them that adde thereto God will adde all the plagues of this Booke to wit the Seven last plagues and cast them into the Lake of fire and brimstone with the Dragon the Beast and the False-Prophet Chap. 19. 19. And if any man shall take away That the righteousnesse of Gods judgements may appeare he will punish the Corrupters of his word according to the quality of the offence To Impostors he will adde plagues To them that take away God will take away their part out of the Booke of life c. Their judgement shall bee much alike For as the former are threatned with plagues so the latter shall be deprived of all good His part Not what he hath but what he seemes to have He speaketh of the part or portion of eternall life which such shall have as are written in the Book of Life that blessednesse I say and Heavenly joy which the Inhabitants of the Holy Citie shall be partakers of And from the things which are written To wit which in the Epistles of this Prophesie especially Chap. 2. 3. are promised to them that overcome and from the things which in this Book are spoken touching the glorious state of the Saints in Heaven Chap. 7.9.20.21.22 Now they that shall be deprived of Heavenly blessings must of necessity lie under eternall plagues and punishment For betwixt these there is no medium This place is remarkeable against the Popish depravers of the Scriptures For two things are evidently proved First that the Holy Scripture is Authentique in it selfe and that it giveth testimony of its owne divine authority For what is truely said of this Prophesie is rightly by Expositers extended unto the whole Scripture Hence ANDREAS A fearfull curse saith he shall light on them who are not afraid to adulterate divine Scripture SECONDLY That the Holy Sriptures are so perfect in themselves as that the Romanists are to bee held for most damned falsifiers who deny that all Doctrines of Faith and Salvation are contained therein unlesse the traditions of Rome bee added Lib. 4. de ver 80. dei c. 10. Against this Bellarmine objecteth that only the integrity of this Book is established but not the perfection of the whole Scripture ANSWER Yea both this Booke and all the rest of Holy Scripture This appears because this Booke is the last and last written Therefore this threatning annexed is as the Seale of the whole Cannon or of all Bookes of divine Scripture For as God put too this Seal to the Bookes of Moses being the first Cononicall Bookes Deut. 4.2 12.32 Ye shall not adde unto the word which I command you neither shall ye diminish ought from it So to this last Booke he puts the same Seale that nothing might be added made equall or taken away from this or any other part of Canonicall Scripture Bellarmine objecteth to the contrary that it is not said which I have written but which I have commanded But frivolously for Exod. 24.12 God saith expresly Which I have written that thou mayest teach them And Hose 8.12 I have written to him the great things of this Law Adde to this the former reason that all Interpreters do acknowledge this Anathema to be pronounced generally against all falsisiers of Scripture Why the oracles of the Revelation are most taken out of the old Canon and that most justly For the evident argument hereof is that the greatest part of this Prophesie is as it were taken word for word out of the Old Canon so as the Holy Ghost seemes purposely in every of the Visions to allude unto certaine Prophesies of the Old and New Testament Now the reason hereof without Question was First indeed really to demonstrate that there was nothing wanting in the Old Testament unto perfection Secondly that by this apparent imitation hee might shew that in the writings of the Old Testament is contained the state and condition of the Church of the New Testament Lastly he sheweth that the Revelation is as it were a recapitulation of both the Testaments and containeth the summe and agreement of all the Holy Scriptures By the which againe it is plaine that this present contestation or protestation belongeth unto the whole Body of Sacred Writ 20. He which testifieth these things saith Ribera will have these words to bee Johns because of the like sayings in his Gospell Iohn 21.24 But the words following shew that they are spoken by the Lord Iesus for he addeth Behold I come quickly Notwithstanding there is no great matter in it Hee calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Testifier because he testified that is revealed this Revelation unto John by his Angell Hence
Israel is not to be taken litterally 143. The Sealed ones who they were 329. diverse opinions about them 330 The Sealed in Chap. 7. and Chap. 14. compared together 331. The Second death 42. 528. The Second trumpet answereth to the red horse 160. How long the sixt trumpet was to sound 205. Securitie and fear in the Papacy 341. Seducement by signes 310. What it is to Seduce ibid. Separation from the Papacie commanded by God 459. Serpents have Venome in their head and tongue 191. The Seven Churches to whom John wrote 7. The Seven spirits who 9.54 The opinions of Andreas Lyranus and Ribera about the same 9. Seven is a perfect number 10. The Seven stars what they note 25. the Seven sounding Angels 152. 153. Seven put for an indefinite number 202. The Seven Mountains of Rome are the heades of of the Beast 420. 421. The Seventh ttumpet forerunner of the last judgement 247. The seventh trumpet what ibid. It puts an end to the Churches calamities 205. The Seventh viall answereth to the Seventh trumpet 398. The Seventh Angel 246. 247. The Sharp Sickle what it noteth 360. How it was thrust into the Earth by Christ 361. Shortly how to be expounded 4. The Short time of Antichrists reign how to be understood 121. 271. 272. The Sight of God is the Saints happinesse 251. A Signe what it is 364. Signes of assured peace 570. Silence for an half houre in heaven what it denoteth with diverse opinions about it 152. Sinnes reaching up to heaven 460. Romes sins do reach to heaven 461. Even small sins come to heaven that is unto Gods knowledge which refuteth the distinction of Veniall and Mortall sins 460. Sinners repenting in this life have an assured promise of pardon 50. The Sitter on the Red horse and on the Black horse with his ballance is Christ 111. 111. 113. the Sitter on the throne who he is described 87. Six distinct visions 84. the Sixt viall truely interpreted 392. 393. Sixtus V. Endeavoured to thrust Charles IX king of France and Elisabeth queen of England out of their dominions 130. The Sixt vision unto what times it belongs 402. 403. Slaughter of Antichristians 245. Smyrna a city of Ionia 21. The Smoke out of the bottomles pit is Popish Divinity humane decrees 172. the Smoak of punishment 353. Whither there be Smoak in Hell ibid. the Smoak of prayers ibid. Smoak a Symbole of Gods wrath 372. Socinus his blasphemous fiction 13. The Son of perdition destroyeth the earth 251. The Son of Man denoteth Christ 359. The Son shall deliver up the kingdome to the Father how 578. Songs of the Revelation 369. The Sounding of the fourth Angel 164. Diverse opinions about it ibid. The Sounding of the second trumpet how farre to be extended 161. The Souls of the Martyrs departed this life are with Christ 119. How John could see their Souls they being invisible 513. How they lived and reigned with Christ 515. Whither they reigned all together at one time ibid. They cease not to reigne after the thousand yeeres are expired 516. How the Souls do fall rise again 520. The Soul of signes is the word 470. The Souls of the Saints departed must not be worshipped 105. Spirituall fraternity betwixt Christs members is the bond of love 18. Spirituall famine of Orthodox doctrine in the dayes of Constantius and other Arian Emperours 114. 115. Spirituall life of the Souls with Christ 514 515. The Spouse and Wife how differing 480. Ornaments of the Spouse 481. To Stand and not stand in judgement what it signifieth 134. To Stand before the throne 146. To stand before God 543. The Standing of the four Beasts what it denotes 92. Stars falling from heaven who they are and when they fell 129. The Starres falling signifies Apostacie from the true faith 162. 261. Stars are teachers and Bishops of Churches 162. 170. why teachers are compared to Stars 25. The Strong wind blowing down the Figs is the Papall Authoritie 129. Structure of the old temple 213. The Subject of the Revelation 4. The Succession of the Romane Church 408. The Summe of the fourth vision 252. It s foure Acts 253. The Sunne Christ wholy darkned in the Papacie 173. Sun and heat diversly interpreted 385. 386. The Susian women were beastlie harlots 407. To Swear by the creature is a horrible impiety 204. The Sword proceeding out of the mouth of Christ our Captain with which he smiteth the wicked is spirituall 491. The Synecdoche in the 1000. yeers of the Martyrs reigne 509. is proved 516. The Synod called Sardicensis took its name of Sardica not of Sardis 54. The Symphonie of the heavenly inhabitants is perpetuall 147. T. TAbernacle of God is the Church 299. To Take of from the prophesie what it is Tamherlan his huge armie 189. The Temple of God is the Church 212. The Ten kings are to be differenced from the seven former 432. Who the Ten kings are 433. Ten dayes what they signifie 41. The Third part of men slain by the Turks 191. The Third Act of the second vision hath two parts 124. The Third universall vision 150. in what it differs from the former ibid. Its beginning and ending ibid. Third Act of the sixt vision 476. Third Angel 350. The Thousand yeers of Christs reigne and the Dragons binding are the same 531. these yeeres are not indefinitely to be understood 507. in histories and in the prophets they are never indefinitely taken ibid. wher they begin end 508. 531. how they agree with the 42 months 509 they cannot be referred to the last times 510. Why they are defined 516. the condition of the godly during these 1000 years 511. What Satan is said to do at the end of these yeares 530. Threatnings of punishment in Scripture are to be taken with a condition of repentance either expresly or tacitely 36. What the Threatning of the Harlots children teacheth us 49. 50. Three a number of perfection 394. The Three dayes and an half what they signifie 241. The Three Legates how they proceed out of the mouthes of three 394. Why they are said to be three impure spirits ibid. Who they are 395. Three books attributed to God in scripture 60. 96. The Threefold distinction of time what it noteth 276. Theodoretus his opinion of Gog and Magog 535. The Throne of Christ 83. The Throne of God denotes his dominion over all things 87. The white Throne of Christs glory 542. Thrones why set up 512. The Throne of the Beast is the Romane Sea according to Lyra 388. Diverse opinions about the same 389. Thyatira a citie of Lydia 22. Time times and half a time what it signifieth 276. The Time of Antichrists rising noted 316. 317. 318. The Time of betroathing and marriage 480. Timothie no Bishop of Ephesus in Johns time 30. The Title of the Revelation answereth unto the titles of the ancient Prophets and confirmeth the authority of the book 3. The Titles of the witnesses are not to be litterally