two Prophets doo come into the world clothed in sackcloth straightway after the Hethen Emperours for these are clad with sackcloth and the Tēple is mesured both at a time The mesured Temple is the womans shelter in the wildernes wherunto she fled at the rising up of the Beast The Beast the seventh Roman King succedeth next unto the sixt to weet that which reigned in Iohns time Therfore when the Beast sprung up straight way after the Hethen Emperours these sackcloth-Prophets began their mornful office and therfore they are not properly Henoch and Elias Now see if ther be any thing foolisher then your dotage of these two to come in their owne persons your dotage I say for the ancient holy Fathers might misse and be deceived but you continuing in open errour I see not what it differeth from madnes But let us goe on to the other reasons You prove that the Apocalyps speaketh properly of Henoch Elias because it is sayd they should be killed of Antichrist and their bodies remayn three dayes in buried in the street of the great Citie and that after three dayes they should rise agayn and ascend into heaven which things you say have never as yet happened unto any I answer that I have made it playn by the order of the time and agreement of al things that al these things are already performed namely when the Fathers of Trent killed the Holy Scriptures spoiling them of al authority and tying the meaning of them unto the Pope Thē that which Iohn saith of the death of these Prophets affordeth a necessary argument against this literal sense of those singular persons For Henoch shal not dye otherweise then of old by his taking away the Apostle saying by faith Henoch was taken away that he should not see death and he was not found because God tooke him away for before his taking away he had testimonie that he had pleased God Heb. 11.5 The like reason ther is also of Helias For God is alwaies like himselfe and giveth like things to like persōs for like ends Therfore they are not to be killed by Antichrist But Tertullian you say in his book De anima chap. 28. saith Henoch and Elias were taken away neither is their death found for it was deferred but they are reserved for to dye that by their blood they maie extinguish Antichrist I answer Tertullian hath nothing save a gesse that these whom the Apocalyps mentioned are Henoch and Elias but the Apostle evidently plainly teacheth that Henoch was taken away that he should not see death Now the choise is easy whom we should rather beleev It becomes not holy men to avouch their blind opinions against the open words of the Scriptures Hitherto hath been your first argument The second is from the consent of the Fathers unto all whom I oppose the consent of the Scriptures which had indeede been ynough for them if through darknes of the times they could have perceived them Ther is no need therfore to tary lōg in examining their opinions which they themselves if they were now alive would with their owne voices condemn Thirdly you prove it because otherweise ther can no reason be rendred why these two were taken away before death and doo yet live in mortal flesh being one day for to dye I answer that these last words being one day for to daye doo contradict the Apostle as we shewed even now and then that they convince the words next before of falshood For if Henoch be not for to dye it cannot be that he dooth yet live in a mortal body For that is not mortal which is not for to dye But whither they yet live in the flesh or no is not so manifest nor indeed necessarie to be known If it be lawful soberly to inquire about this thing they seem to be exempted from the common death of men as the Apostle speaketh of Henoch that he should not see death and not to live as yet in their bodies For they live not on earth For seing they are adorned of God with more excellent good than the rest they cannot be inferiour unto other soules in this thing And the soules in heaven have greater ioy and more ample felicitie than can be on earth Neither could they togither with their bodies enter into heaven the Apostle avouching that flesh and blood cannot inherit the Kingdom of God nor corruption inherit the nature uncorrupt 1 Cor. 15.50 But against this may be obiected that they had the same change that those which are aliv shal have at the coming of the Lord according to that which is written wee shal not al dye but we shall al be changed 1 Cor. 15.51 I grant that ther might have been this change though this would no way furder your cause if that saying of the Apostle hindred not And these al through faith obteyned goo report and received not the promise God providing a better thing for us that they without us should not be made perfit Heb. 11.39 40. For if they felt that change how obteyned they not the promise to weet glorification which is the felicity of the soule ioyned togither with the body immortall And if they obteyned the promise without us that is before us what cause can ther be why also without us they are not made perfit These two things seem openly to be repugnant unto the Apostle Those two therfore being cutt off namely their death to come and their present mortal body both which are manifestly false and that being let passe which is not sufficiently known whither they be at al as yet in their bodies if now you think ther is no other reason why these two were taken away before their death save that they might come againe to fight with Antichrist you are willingly blind The Apostle saith that Henoch was taken away because he pleaseth God walking continually with him Ecclus 44. that he might be an exēple of repentance that is that he might stirr up men uto repentance which look and think upon this notable example of Gods singular lov towards his And doo you think it a light matter that ther should be unto all ages of the world a most clear document of the immortality of the body and of the ascension therof at last into heaven Before the Law and the floud Henochs ascension confirmed this faith to the men of that age For unto men at least weise he ascended for he was not found as the Apostle sayth Heb. 11.5 Vnder the Law Elias ascended of whom ther is the same reason After the Law Iesus Christ the first fruits of al that ascend by whose merit power both those former in what manner soever it was did ascend and al the elect shal at length ascend Onely Antichrist did so stick in your eyes that you could see none of these things or any such like But deceive your self no longer with vayn exspectation of Henoch and Elias loose not your labour with
of the Gentils was neither the first people of God neither were the rites observed by them the first ordinances delivered froÌ„ heaven As though the words should give this sense at last albeit this people of the Iewes al the time of their reiection thirsted after their old ceremonies and worship and boasted openly that they should have at length free leave to use their auncient custome which we know they vaunt of even in these dayes yet in this restoring they shall conforme themselves wholly to the will of God in such sorte that willingly renouncing their old ordinances which then they shall acknowledge to have received an ende in Christ they shal make manifest to all men that the first heaven and earth which they looked for in vaine were passed away for ever This last seemeth to be of no small force to shewe that the reason of the order of the first heaven and earth should not be between the GeÌ„tils and Iewes but onely among the Legal and Christian Iewes The care that I have hath made mee to search out all corners to my power now let the iudgement be in the power of the Christian reader which of these is the beast ¶ And there shal be no more sea The sea is degenerat and corrupt doctrine which shall have no place among this new people whose glassie sea shal be like Chrystal most pure most cleare void of al saltnesse and muddy grossenesse as is that in chapter 4.6 Which also is said in respect of the Iewes themselves and those errours which in these daies they deffend so obstinately there is not a comparison of the Gentils with the Iewes handled in this place The Gentile sea that I may so say and thath grosser was consumed already when the Popish nation was destroyed the purer sea of the reformed Church is of glasse chap. 15.2 and shall not be abolished The Iewes even hitherto have their own sea most grosse most foul with many forged tales touching the Messias the legal worship the righteousnes of the law and many other points of salvatioÌ„ al which shal now be so dryed up that not a drop of the former sea shal remaine 2 And I John sawe the holy City In such weise then was seen the new heaven and earth now the holy city is exhibited which is so called for excelleÌ„cy sake The Church also of the Gentils is that new and heavenly Hierusalem as in the Apostle but ye are come to mount Sion and to the City of the living God the heavenly Hierusalem and to the company of innumerable Angels Heb. 12. and Gal. 4 But our Hierusalem being deformed with many errours and contentions shal cause that this most pure shal appeare altogither new Aretas the Compl. the Kings Bible doo omitt the name Iohn reed thus and I saw the holy City the new Hierusalem ¶ Coming down from God Theâ—fore this Hierusalem shall have her seate on earth the heavenly shal never come down but shal remaine fixed in heaven where Christ sitteth in glory at the right hand of the Father I goe saith he to prepare a place for you and when J shall have gone and prepared a place for you I will come againe and take you unto my selfe that where I shal be there you may be also Iohn 14.3 And againe Father J will that those which thou hast given mee be with mee where I am Iohn 17.24 Wee shal be caught up in the cloudes to meete the Lord in the atre and so shal be with the Lord 1 Thess 4.17 And to what ende should HierusaleÌ„ come downe from heaven which by and by after the general resurrection al the elect shal be in the heavens Peradventure wilt thou say it might come down that Iohn might see it If it had come downe for this cause Iohn should rather have been caught up into heaven to behold it then that shee should be let downe to the earth He was commanded before to come up into heaveÌ„ where through the dore opened he saw the forme of the militant Church chap. 4. how much more now should he have gone up that he might behold the same triumphing Therfore these words doe manifestly distinguish the new Hierusalem pilgrim from the inlandish Albeit that be called also heavenly because in very truth it is such both by birth and also by the right of the inheritance as Paul saith For that Hierusalem which is from above Gal. 4.26 It cometh downe therfore from God because his singular power and mercy shall appear in building up this new city The increase of the whole building shal be so swift and the glory and dignity so great that all with one consent shall acknowledge the hand of God and shall declare him to be the onely artificer ¶ Trimmed as a bride To be presented to her husband not yet hitherto given by a marriage accomplished After the last resurrection the marriage shal be accomplished it shal not be a preparing for time to come This bride was adorned with pure fine linnen and the Iustifications of the Saincts chap. 19.7.8 But observe that the city seen ere while is now called the bride and more plainly after ver 9. Come saith the Angel I will shew thee the bride the Lambes wife Therfore this city is the whole multitude of the faithfull the most sweet and straight communion of all which among themselves the Spirit declareth very well by such a forme of city The members of the body are used sometime to the same end but the similitude of a city setreth before our eyes a certaine more lively image There is a greater variety of things in a city and a further difference of duties which yet are ioyned togither and conteined with the same law and respect one chiefe good of all This therfore notably representeth how the faithfull most differing in function office and course of life doo grow unto one Holy body 3 And I heard a great voice from heaven saying c. He commeth to that part of the glory which is declared by the things heard The Tabernacle properly belonged to the Iewes and old worship from whence here it signifyeth the whole divine worship of that people to which before the tabernacle was peculiar Togither also it sheweth that the manifestatioÌ„ of Gods glory shal not yet be perfit such as the Saincts shal enioy after the last iudgment But howsoever it shal be farre more aboundant then never before yet men shall see God as through a glasse and riddle not face to face they shall know in part onely not as they are known 1 Cor. 13.12 A tabernacle is fit for the Church being in pilgrimage not for that which hath gotten a firme seate in her owne countrey ¶ And he shall dwell with them and they shal be his people Then God himselfe shal take upon him the protection of the Saincts according to the forme of the covenant Gen. 17.1 then the Saincts shall submit themselves willingly to be governed of
and 5.31.32 and 18.37 1 Tim. 6.13 And can there be any vaine thing in that which comes from so faithfull a witnes Or appertaines it to his credit to hide from us any thing which is no where else to be drawne forth than out of the chest of the brest of the Romane Prelate especially when no where or in one worde hath he allowed any such store house whence we must fetch it But these are the dotages of witnesses if possible it may be so vaine and unfaithfull as this heavenly and most true witnes is faithfull ¶ That first begotten from the dead These things concerne his Priesthood wherby thorough death he hath overcome death and hath made a full satisfaction for our sinnes for this is to be the first begotten from the dead that he first by conquering death arose againe whom death woulde nevâ—r have let go if it had but never so litle power to have kept him with him For which cause the Apostle saith he is risen againe for our justification Rom. 4 25. He seemes briefly and distributively to be called the first begotten from the dead for that which fully should be thus the first begotten of them which arise againe from the dead By which two things are signified first that he is the Prince and head of them that arise againe from the dead as the Apostle declares to the Coll. 1.18 And that he is also the beginning and the first begotten from the dead that amongest all he may have the preheminence therefore he is also called the first fruites of them which slept 1 Cor. 15.20 Secondly that at last by his power he will also raise up others from their graves Even as he himselfe saith and I will raise him up in the last day Ioh. 6.39.40 Which two things apperteine onely to the elect For neither is he the head of the wicked neither will he at the last daye raise them up in glorie to wit as the elect but onely by the force of that curse in what daie thou shalt eate thereof thou shalt surely die Gen. 2.17 will restore to them their bodies in which they shall endure everlasting torments Wherby it commeth to passe that this repairing seing that it is onely unto death scarsely in the scriptures in ioyeth the name of the resurrection And therefore the spirit seemeth not to speake collectively the first begotten of the dead but distributively the first begotten from the dead that is of those that arise from the dead as before hath bene spoken there being a plaine difference of the elect dead the reprobate ¶ And Prince of the Kings of the earth The Kingly office of Christ to which whatsoever is in heaven and earth is in subiection according to that all power in heaven and earth is given to me Mat. 28.18 But it was sufficient in this place onely to have mentioned his superioritie over Kinges above all which now by infinite degrees he is superiour who when he was in the earth seemed the basest of servants Neither do these things appertaine to his dignitie onely but also to his excellent power over all Kings which by bridling he now so restraineth that they can not move themselves but as farre as he please howsoever in former time he yeelded himself to their lustes ¶ Which hath loved us So hath bene his office the present benefite which the saints enioie is set forth with a thankesgiving The want of the relative maketh the sentence harsh which full should be thus to him which hath loved us c. which relative is expressed in the next verse to him be glory c But seing that in so long a circunstance of wordes a repetition thereof should be necessarie in the end he omitted it in the beginning least twise he should repeate the same that which once onely was to be spoken he leaveth often unspoken But Francis of Ribera exclaimes that this place is corrupted and that the latine copies without all doubt which now are are farre better corrected then the greeke copies But by the Iesuites leave neither is the place corrupted and if it were granted yet he should unwisely conclude this excellency of latine copies There is in this place a wonderfull coÌ„sent of all greeke copies Aretas thus readeth and expoundeth and he saw how all did fitly agree together The order saith he of this sentence after this maner returnes from the last to the first To him be glory and power which hath loved us wâ—shed us through his blood But this is harde saith the Iesuite Therefore let Iohn have no audieÌ„ce in his Athenian eares as incoÌ„grue which hath no thing more common than after the maner of his countrey both to want and to abonde with relatives In the 1. ver he had and he had signified for which also he had signified In the 5. And from Iesus Christ that faithfull witnes for And from Iesus Christ which is that faithfull witnes in the next verse and hath made us Kings for and which hath made us Kings and so afterward very often But be it that the place is corrupted shall for one blemish the price be taken away from a most beautifull maide and be bestowed on another whose bodie is wholly deformed But saith he our Jnterpretour as alwaies he is wont hath followed true and corrected copies also there without doubt where he tâ—rneth and he stood for and J stoode chap. 12.17 and no man could say the song for and no man coulde learne the song chap. 14.3 and the King of ages for the King of saints chap. 15.3 and in the same place clothed with a pure stone for with pure linnen ver 6. which art and which was holy for which art and which was and which will be chap. 16.5 in the same place J heard another saying for I heard an other saying from the altar ver 7. at one houre after the beast for at one houre with the beast chap. 17.12 vessels of precious stone for of precious woode chap. 18.12 Let these suffice for a tast of many other Saw the Iesuite these things was he not ashamed to confirme that the old Interpretour hath alwaies followed corrected copies But these are faultes of the Printers It may be some are But what have we to do with the Printers thereof as though the strife were not coÌ„cerning the greeke and latine copies which now are extant but of the first edition of the latine translation which no where at this daie is to be seen Next these are faultes both ancient and also now confirmed by the authorâ—ty of the Councell of Trent which hath set downe and decreed that of many latine editions this old and common translation which through so long experience of ages hath bin approved in the Church it selfe be accounted authenticke nor be refused under any pretence whatsoever it were an easie thing to shift of the authority of the Counsell if by putting over the fault to the Printers of the bookes
singular ioy and thankesgiving of the whole Creature but apart first of the Church ver 8.9.10 and of the Angels ver 11.12 After of the rest of the Creature ver 13. Last of all the Church togither subscribing to the common ioy reioycing of all thinges ver 14. Scholions Afterward I saw at the right hand the cōmon translation hath In the right hande as also the Interpreter of Aretas but all the Greeke copies with one consent have at the right hande They peradventure have put it in the ablative case because it followeth after in the seavēth verse that the Lambe tooke the booke from the right hand But this is noe sufficient cause to departe from the naturall property of the wordes when it may be that the weaknes of the creatures might be made to appeare the more the booke at the first was not in the right hande but at the right hande from whence if there were noe power to open it being offered and layd before without asking much lesse would there have ben any if he had held it in his handes Afterward when the debility of the Creatures was found out the booke was taken into his handes that the dignity of the Lambe might be the better knowne not taking it up hastily lying at his side but receaving it from hande to hande As touching the intent of this vision it seemeth good to the Spirit after the lively representation of the true Church in the former chapter which was to be layd as the fundamēt of all the building following before that he should come to the particular Prophesyes to put men in minde of the incomprehensible excellency of this Prophecy For wee are wont such is our slouthfulnes to passe by very greate and excellent thinges carelesly and sleepingly unlesse peradventure some body pull us by the eare and require instantly diligence mentioning the greatnes of the thing Least perchance the same thing should fall out in this place he setteth before our eyes that this is a Prophecy of that kinde which conteineth in it all the dāgers that at to be undergone of the Church through her whole race on earth yet wrapped in so great obscurity that no created minde can beholde it a farre off much lesse unfolde the same to others An argument in deede most worthy to be knowen and farre most pleasant of all thinges opening to us the hidden Mysteries with exceeding great desyre whereof men are inflamed or otherwise in searching out of them they torment themselves rashly and in vayne And yet neverthelesse it is not to be desyred onely for this cause to knowe it but because also it conteyneth events of that moment that it would be very hurtfull and for rowfull to the Church if they should wholy be concealed Therefore Iohn wept being privy to the dangers and togither therewith also minding the lacke of a guide And in deede the Church hardly holdeth on her course though this lampe be given her Howe miserable had shee ben left utterly in darknes and not perceiving sufficiently eyther which waye shee should goe forward or where to set her foote safely Iohn therefore had had iust cause to weepe if there had ben hope noe where of opening the sealed booke But the sudden assault of griefe bereft the holy man of understanding and suffered him not to thinke in whom there was ability while at length he knewe by the putting in minde of an other Therefore this Prophecy is famous for the worthynes of the argument excellency of the Mystery plēty of fruict but farre way most excellent because he alone was founde worthy to open the same who by his death founde out a redemption for the elect This is that thing for which the Church on earth the Angels in Heaven lastly the universall Creature reioyceth greatly and that not for a glorious shewe without the trueth of the thinge as the manner is in humane writinges in which the thinges are amplifyed for to adorne and set them forth but from a true feeling and iust cause of reioycing as hereafter wee shall see through Gods his helpe In the meane time shall not this exceeding great ioye of Heaven and Earth kindle in men a diligence to reade a desyre to understand and an endevoure to observe It is in deede a thing worthy of our serious meditation into which I have digressed and discoursed in many wordes because I see that the Interpreters eyther not to have marked the intendement of this chapter or at the least otherwise then was meete to have spoken nothing at all of a matter very needfull and necessary ¶ A Booke written within and on the backeside The first commendation of the Prophecy is from a Booke a copious writting and Seaven Seales in this verse That which is recorded in a Booke must without all controversy be certē being a faithfull helper of the memory whereas that which is noe otherwise grounded then onely upon the memory may easily in continuance of time eyther be utterly extinguished or at the least wise corrupted Whereupon GOD biddeth Ieremy for the greater credit of that Prophecy to write all the wordes that he spake unto him in a Booke in the thirty chapter of Ieremy and in the 2. verse So carefull is he to provide against our doubting that wee should not thinke otherwise of the things then of such as are written in publike bookes graven as it were in brasse so as they can neyther be altered nor forgotten The plenteous writing is shewed in that the booke was written within and on the backe side on both sides of the leafe And he speaketh after the olde māner of writing in somewhat lōge parchments which afterward were wounde about some rounde smooth peece of wood frō whence they were called volumes Christ is sayd to have unrolled the booke and rolled it up againe as in Luke chapter 4 verse 17. And the outside that I may use the wordes of the most learned Theod. Beza alway remayned cleane unlesse the inside was not able to containe the whole writing for then they wrote on the outward part which sorte of writinges were called exteriour writings as being written on the backe side This so great prolixitie therefore did containe not onely the chiefe points which peradventure might be included in some narrow place but also every most small thinges so that neither is there any neede to seeke and fetch ought from any other place which perteineth to the knowledge of future thinges and that wee knowe also that nothing can be done without the will of God The Complutent edition and some others read without but on the backe side is more often used from whence is written on the backe side as wee have shewed a little before Finally howe pretious are these Mysteryes which God hath with himselfe sealed up with so many seales The creatures could not so much as to looke on the BOOKE as is in the fourth verse much lesse was there neede of seales for to hidde
usâ—d should be free and absolved from the accusation although fouÌ„d to be such a one but the accusâ—r should be made subiect to punishement as it appeareth by the Decree of the same Antonin in Iustin and Euseb booke 4.13 Nowe surely the trueth triumphed wearing a crowne and the Emperours did lye downe bâ—ing stroken by the bowe who seemed to be farre beyond the lot of private men Yea in the most remote countryer one Apologie being throwne the enemyes were so restrayned that they could attemp nothing against the trueth The same Iustine also by his most learned writinges stopped the mouthes of the Iewes and Grecians so as the victory of the trueth was famous Euseb booke 4.18 Therefore this time next after Iohn excellent for Apologies ioyfull fruict of the persecution staied is the voice of the Lyon the first Beast and that onely pleasant solemnity which the trueth did keepe being sit on the white horse with the bowe and crowne 3 And when he had opened the second Seale So is the first Seale The second as touching the LaÌ„be that openeth it there is nothing newe But the Beast is an other namely an Oxe whose place was the seconde in chap. 4 7. And wee knowe that this beast is borne to labour not to be compared with the LioÌ„ in the glory of overcoming yet farre more noble in the praise of enduring sorrowe Neither is the voice here so terrible and roaring as was that of the thundering Lion but vulgar and common wheÌ„ce he saith that he heard the second beast saying which yet should have his force to stirre up men to hearken to the event 4 And another horse came forth that was reade The second type is a read horse the sitter upon him to whom was given a great sword Of the horse wee spake at the second verse That fiery colour signifyeth warre contentions slaughters blood as in Isaiah Who is this that cometh from Edome with stieped garments from Bozrah Wherfore art thou red in thy garments and thyne apparell as of him that treadeth in the wine presse chap. 63.1 The sitter on him is furnished with power because he should order the matter not at his owne pleasure but by an others commandement Power is given partly by word partly by signe By word leave being graunted to take peace from the earth For so the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away as wee have observed before in chap. 3.11 But the Earth in opposed to Heaven And seeing Heaven in this booke doth note out the true and holy Church as after it shal be manifest the earth contrarywise signifyeth the ungodly world from which peace is taken and not from the Church Which is yet more playne from the declaration of the power which proceedeth so farre that it should set meÌ„ togither by the eares to kill one an other as these wordes shewe that one should kill another but the Church avengeth not her selfe by slaughter of the enemyes much lesse by a certen furie in murdering her owne friendes But this butchery one of an other groweth from the strifes and battells amonge the Gentiles wherby one should runne headlong to an others destruction Wherefore it is not here spoken of the persecution of the Church but of the tempest of warres wherewith the whole world should be shaken Which is declared to be very great by the signe and Instrument of the power that is a great sword given to the sitter on the horse Which thinge came to passe after that Antoninus Pius was dead For his sonne Marcus Aurelius Antoninus Verus by name a Philosopher by deede a greate enemy of the trueth being blinded with the Heathens superstition moved a mercilesse persecution against Christians Which that the second Beast might restraine he uttered a voice For Iustin sent a second Apologie to the Emperour Euseb booke 4.16 of the Eccl. Hist Melito Bishop of Sardi Apolinarius Bishop of Hierapolis doe the same pleading earnestly the cause of the Christians in bookes written to the same Emperour Euseb Hist booke 4.26 But the Emperour more learned then his Father lesse godly receaved the defense with deafe eares From hence the voice of this Beast became the voice of an Oxe as which prevailed not as before the voice of the Lion did prevayle But the Beast neverthelesse after his lowing did beare a grievous yoke of the former calamity Iustin himselfe before in strength a Lion nowe in patience an Oxe killed for Christ his sake obtayned the name of Martyr Euseb Hist booke 4. 16. The residue did mourne under the crosse without any rest given them Notwithstanding howsoever the voice prevailed not to appease the cruelty yet it was instead of an alarme to warne the faithfull howe great evill was like to come shortly upon the world for their cruell hardeâ—ing against the trueth Peace shal be taken away straiteway from men seeing it should be most iust that they which would refuse eternall peace should not also enioy this earthly and they which so greedily thirsted after innocent blood should be satiated at length with their owne blood Therefore by and by all thinges are on fire wâ—â— warres The Parthians nowe first of alâ— afâ—â— Trâ—ianâ— fall away fâ—â—â— he Romanes Thither the brother of the Emperour goeth be in adâ—â—â— as a â—â—â—forte to the Empire and at length a very great disconfiture 〈…〉 he returneth home with triumphe to whom this felicity was bu◠〈…〉 being suddenly dead of an Apoplexiâ— whâ—le he sate with his brotâ—er in the chariot Eutrop. Brev. booke 8. Shortly after arose the warre of the people of Bohemia so great as ther hath not bin the like in any time as the sâ—â—e Eurropius saith worthily to be compared with the warres of Caâ—thâ—gâ— which togither with the Bohemians the Qâ—â—dâ—â— Vandâ—â—s the Sarâ—â—â—es and Suâ—ves and all Barbary from the Câ—â—â—â—e of Paâ—â—onia even to the middes of the Gaulles Hoâ—â—e misâ—table was then the face of things the same author dâ—scribeth excellently after thiâ— manner For saith he there was not rest any where from warre and through all the East Illyrâ—â—um Italy France battayles were hotely applyed these were earthquakes not without the destruction of cityes inundations of rivers often pestilence kindes of locusts hurtfull to the fieldes so as nothing at all almost wherby moâ—â—â—ll men are wont to be wasted with very great sorowes can be spoken or thought which raged not when Antoninus was Emperour Those are his wordes It was a great and cruell sword which was moyst drunken with so much blood If any doe thinke that warre was noe strange thing to the Romanes neither to be like to be true that a thing so comon and â—â—uall should here be signifyed let him compare the Empire of this Antoninus with theirs which went before he shall see that the warre had â—â—â—â—ed by the Providence of God for a loÌ„ge space to the end that this iudgâ—â—ent of God when it
times was as concerning vittailes And although the untēperatnes of the Heaven had not ben there was calamity enough from the continuall warres to spende up all the store seeing it must needes be that the fieldes and country were forsaken the tillage of the earth was neglected that the cattel were not regarded the corne layed up was burnt with fire and that all succour of life was destroyed From whence the sword hath Famine ioined with it as an unseparable companion The third weapon of death was the Pestilence then which noe mā will say easily I thinke whether at any time there hath ben any more sharpe and grievous either for continuance of time or for multitude of those that perished It arose first under Gallus Volusianus beginning at Aethiopia it was spread almost through all the East and Weast it made many cityes wholy empty of cityzens and continued whole 15. yeeres as Zonaras in Gallo and Dionysius of Alexandria in an Epistle to the brethren doe describe lamentably the cruell fiercenesse of it and togither also maketh mention of the former calamityes giving a most cleare testimony of the fulfilling of this Prophecy in those times After the persecution which he spake of a little before there followed both warres and famine which wee endured togither with the Gentiles bearing alone the thinges wherewith they oppressed us yet even alike partakers of those thinges which both they brought upon them selves and suffered and againe wee reioyced in the peace of Christ which he gave to us alone But when both wee and they had ben cased a very short time that pestilence entered a thing more terrible to them then any terrour and more lamentable then any calamity and as one of their owne History-writers sayd which alone exceeded the hope of all men yet not such to us but an exercise and tryall inferiour to none of the rest for it absteined not in deede frō us but it came on with farre more violence against them These thinges hath he in Euseb Hist booke 7.22 Cyprian from this sorrowfull and unwonted evill tooke the argumēt of his booke touching mortality As for the Beasts if they be taken properly I remember not that I have read any notable dāmage and hurt done of them at this time although it is noe light coniecture that they did much harme in the Easterne and Southerne countryes In some ages coming after when also the famine and pestilence became worse and worse men were afraid of the dogges least being accustomed to eate their carkases cast forth abroade afterward they should desyre thē alive for meate whereupon they set themselves to kill the dogges Euseb booke 9.8 neither could it be but when foode fayled in the fieldes and men were lesse able to defend themselves that many were devoured of the Beasts But if wee referre them to cruell men and tyrants in noe mans remembrāce at any time were there so great troupes of Beasts in every place spoiling and renting men in pieces For when Gallienus was Emperour who after Valerian was taken reigned alone so many tyrants arose who tooke to themselves the name of Emperour as there were not so many since Cesar was Dictator to that time in so long a row and continued ranke of EMPEROVRS Thirty are recorded by Trebellius who at one time in divers coūtryes invaded the Empire in which also certeine women scoffed at the name of Romane How great a dismembring of men must there needes be whē so many Beasts strove at once about the Empire Such then are the three Seales every one notable for their scourges the two former for their speciall the last for all these kindes of punishements wherewith the world was to be punished for despising and vexing the trueth For when the milder correction prevailed nothing with their stubburne hartes almost all the hostes of death are sent in upon them even as also the event hath most fully approved Neither yet are these evills so proper to this one age that they can agree to noe other but they are the common punishements of the contemners of godlines Lev. 26. Ezech. 6.11 c. And afterward after these times of Gallienus one may see the Famine and Pestilence did consume all whē Maximinus raigned in the East Euseb booke 9. 8. But there is so solemne a Prophecy of them in this place both because the next times after Iohn should be famous for these punishements which men should procure to themselves for despising the Ghospell and also because they should be faithfull hostages pledges and seales of the future events that were to be expected many ages after 9 And when he had opened the fift Seale I sawe under the Altar the soules c. Of the fifte seale there is noe Beast by whose voice Iohn is invited to see And that not without cause but because this secret should passe over men being not stirred up by any publike solemne crie to observe the event as was done in the former neither certenly doth the History reporte that any man performed any such labour in which respect such an office might be attributed unto him worthily Furthermore this Seale consisted partly in rehearsing thinges past partly in reporting an evēt of that kinde which is wont to glaunce by without perceaving especially seeing our natures ar so disposed that adversities doe abyde more surely in our mindes then prosperityes Wherefore seeing the Seales are made like unto the events it is no mervayle that noe type is set forth here to which noe event should be answerable ¶ J sawe under the altar the soules The fifte type is the soules of the Martyrs lying under the altar in this verse requiring vengeance against their enemies ver 10 receaving answere ver 11. Which three members doe respect three times to wit the time past present and to come The soules lying under the altar declare most finely from the consequent what wente before that is to say in what cōditiō the Church was during those former seales and with howe great cruelty of men she contended Wee have heard in deede the trueth overcoming wee have learned also that warre famine and pestilence with their cōpanions possessed and spoiled all thinges but there was noe mention yet in what state the true worshippers of Christ were in the meane time allthough from the victory of the trueth their conflict may be gessed frō those calamities anoying the world that great wronge was done to the godly for which cause the enemies were so sharpely punished But the thinge is made manifest nowe by this complainte of the Martyrs killed that is to say that an infinite quantity of blood was shed of men that worshipped the Sonne of God frō that time in which John wrote unto the ende of the raigne of Galienus whither the former seales have brought us And what place is there that have not heard of these horrible massacres all this space of time Tratan Hadrian Antonin Ver Maximin Severe Decie the rest
other not long after of apprehending the Pastors of the Churches and compelling them to sacrifice to Jdoles Here many courageously persevering were not overcome with torments but an infinite sorte of others being astonied a good while before through feare were weakened at the first assault Euseb booke 8.2 by the which he sheweth the sudden fall of many 14 And the heaven departed away The heaven every where in this booke signifyeth the universall purer Church and it properly to be at length her dwelling place in the meane tyme in such sorte by her represented that it hath not any more lively image on earth These thinges therefore prove that the calamity rested not in the Governours alone but that the whole face of the Church was covered with so blacke darkenes that it could be seene almost no where Let the same Euseb be read in the 3 booke ch 3. where he bewayleth the miserable wasting of it with lamentings borrowed from the lamentatioÌ„s of Ieremy chap. 2.1.2 Likewise from Psal 89.39 c. Yet notwithstanding this desolation should be but as the foulding of a booke A booke is not destroyed when it is rolled up but remaineth as great as it was before it becometh indeede lesse evident and apparant in the sight being reduced and brought into a farre straighter roome So likewise the Church should loose nothing of her syncerity howsoever her glory might seeme to be quite abolished But the similitude of a folded booke is taken from the auncient custome wherin bookes were not bound into leaves but were rolled up as little wheeles whence they were called volumes as Aretas hath nored The Hebr saith he did vse rowles that which is books with us in the same sense it is sayd in the Epistle to the Hebrewes chap. 1.12 and as vesture shall thou folde them up that is thou shalt deface all their glory as of a vesture folded up whose gorgeousnesse and beautie cannot be seene The Hebrewes have for it Tachâ—liphem thou shalt change them Psal 102.27 the which is translated by the Greekes significantly thou shalt folde up seeing the Psalmist speaketh of such a changing as is altogither contrary to the nature of the heavens For the heaven is Râ—qâ—â—hh stretched out spread abroad as a curtaine or as a mortall plate divided but rolled up it ceaseth to be Raqiahh so the Church is made to be spred through all nations aâ—d to impâ—rt to them as the heaven to the earth light warmnes and life it selfe but nowe for a time it should be rolled up neither should any glory of it be seen abroad Where theÌ„ was the visible maiesty of Rome in the meane time when the heaveÌ„ departed away as a booke folded up But they have goodly provided for them selves touching such dangers who have cost of all these thinges unto the last day but howe amisse and wrongfully shal be shewed by and by at ver 16. ¶ And all mountaines and Ilands There is nothing so firme which this tempest should not remoove nothing so farre of whither it should not goe and be spred The word mountaine noteth that and the word Iland this It is a great storme which doth either scatter the little hilles of the earth or which doth rage but in the bordering and lowe places but that which doth either cast and drive away the Mountaines themselves neither stayeth in the continent but also flyeth over the sea into the Ilandes must needes bring extreame destruction Eusebius beginning this boysterous storme at Nicomedia pursued it by the very footesteppes through all Syria Aegypt Cappadocia Cilara and Phrygia booke 8. but being as it were wearie with travayling and loathing so sorrowfull a narration he came not to our Europe although Thracia Italy Spayne France being nigh to them and our Iland Britanny somewhat further of ministred noe lesse plenty of Martyrs although the moderation of Constans caused all things to be more milde in these countries The eight booke of the Ecclesiasticall history of Euseb expoundeth these three verses largely 15 And the Kinges of the earth and the Peeres c. Thus farre is the Epitasis now followeth the Catastrophe ioyned togither with the former troubles For in the middes of the rage and heate of this calamity Christ would shewe forth his divine power from heaven and as it were raysed from his sleâ—pe would appease suddenly the tempest by his word alone as he did in time past being awaked by his disciples First at the sight of him Kinges and the Peeres of the earth should flee away and should hide themselves in most secret dennes For what other thinge drove Diocletian Maximin Hercule that having the soveraigne power of thinges and a most fervent desire to roote out Christians when also they had continued theyr fury unto the second yeere resigned the Empire suddenly and returned to a private life A thing saith Eusebius never heard of to have come to passe at any time booke 8.13 Neither without cause doth Ignatius cry out o wonderfull thing and unknowne till this age that of their owne accord neither old age pressing them neither the weightines of things both brought themselves into order Euseb layeth the cause upon their phrenesy Nicephorus also upon their rage arysing doubt lesse from thence because they sawe that they laboured sore in vayne to destroy the Christians But they touched not the true cause from hence they should have learned this which is it and noe other The Lambe at length shewing himselfe to be the avenger of his Church inwardly and secretly did stinge their mindes with the conscience of their wickednes and feare of vengeance wherby he drove these meÌ„ even against their wills unto this unheard modesty The thing is manifest from Maximianus who after that stinge of conscience waxed somewhat weake it repented him of his fact and left no meanes unattented for to recover the scepter which he had laid downe An other of the Emperours who succeeded those that gave over their place called Gallerius Maximianus exercising tyranny against Christians the same Lambe vanquished by an horrible disease and drove him to recantation an exemple whereof see in Euseb booke 18.17 Maximinus also being made Emperour in the East by Galerius at length against his will acknowledged Christ to be the King and gave free leave to his worshippers to live after his precepts and ordinances Euseb booke 9.9.10 Maxentius that Romane Tyrant striken with feare by the same Lambe fayned himsâ—lfe to be a Christian for a time Sabinus and the other rulers of the Provinces following the authority of the Cesars Augusts desired to winne the Christians favour also by a fayned gentlenes and to hide themselves from the wrath of the Lambe So great a feare of the Lambe came upon all degrees of meÌ„ that every one thought himselfe well provided who could get any corner wherein he might lye hidde in safety 16 And they sayd to the Mountaines It is an argument of exceeding desperation when they esteemed all
the Africane Vandals And so much the more because by their meanes it was brought to passe that the Sunne in those countryes did go downe alway to this very day for after that horrible darkenesse which the Vandals brought in God by his fearefull iudgement gave up those nations to the Mahumeticall madnes whose hellish darknes at this time sufferreth noe confortable Sunne beame to shine upon them Howe is it to be lamented that that part of the world which afore time was beset with most famous lights Tertullian Cyprian Augustine and others almost infinite is nowe altogither become blacke and doth not shine with one little sparkle But so is thy will most holy Father who hast compassed about us Europeans left alone and most wickedly abusing thy holy name with very sorrowfull spectacles of thy wrath both toward the East South So therefore are the foure first trumpets Contention Ambition Heresy Warre those foure Angels which Constantine the Great for a time restrained But the first and third trumpet belongeth to the East the second to the West the fourth to Africa The Prophecy of this chapter conteineth about two hundred thirty yeeres to wit from the beginning of the reigne of Constantine unto the yeere of Christ five hundred thirty and three at which time Belisarius carried away captive Gilimer and destroyed the name of the Vandals in Afrique Evag. booke 4.16 Yee may fetch a larger declaration from Eseb upon the life of Constantine from Socrates Theodoret Sozomene Evagrius Procopius of the warre of the Vandals and Victor of Vtica touching the persecution of the same men whose Commentaries God would have to be extant for the light and credit of this Prophecy 13 And I sawe and heard one Angell Nowe he cometh to the three last trumpets much more troublous then the former as appeareth from the comon preparation in this verse For as though the usuall sounding of the trumpet were not of sufficient force to cause feare a common Proheme to these three full of terrour is prefixed every severall afterward is declared by their transitions As touching the wordes some reade for an Angell an Eagle as Aretas the Complutent Edition and the common translation brought hereunto as it seemeth because the fourth Beast was like a flying Eagle chap. 4.7 But the word one being adioyned maketh against it For it was wont to be the limiting of a thing uncertaine and indefinite But the Eagle the fourth Beast was onely one wherefore it had ben superfluous to say I heard one Eagle Therefore one Angell agreeth better which word is generall and by right may be limited with some addition as Andreas readeth and some other Greeke Copies Furthermore he is called an Angell which flyeth through the middes of heaven after in chap. 14.6 But this one Angell is some one man alone picked and chosen out from the rest to some peculiar office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the middes of heaven as the Astronomers call it who call midday in this wise but the middes betweene Earth and heavē to wit the middes of height not of lenght as the Angell appeared to David 1 Chron. 21.16 But seeing heaven is the holy Church and the earth the false and counterfaite which carrieth the name shewe onely of the true this Angell being seen betwixt both seemeth not to have attained the purity of that and yet to have flowne somewhat aloft beyond the dregs and filth of this He cryeth with a lowde voice that he may be heard of all men that there shall come farre greater calamityes frō the three trumpets that are to come then yet have gone before But that these shall come upon the inhabitans of the earth who doe counterfait holines whereas in very deede they are withered branches and rotten members The time and congruency of the matter doe make me to thinke that this Angell is Gregory the Great Bishop of Rome he was one as it were taken out of the rable of many Bishops whose labour God would use to profit his Church But although he sate unwares in the chaire of wickednes yet God knoweth to plucke his out of the iawes of Hell And significantly doubtles is he called one as though it were a miracle for any one of any goodnes to be founde among that degenerating route This Gregory did fly in the middes of heaven pressed downe with many superstitions and errours that he could not be enrolled a citizen of the heavenly city Whose neverthelesse singular good will care diligence right iudgement in many thinges lifted him up on high farre above the rest of the common sort and that company of superstitious ones He cryed with a lowde voice denouncing to the world a great calamity by ANTICHRIST who should come straight way The King saith he of pride is at hande and wich is unlawfull to be spoken an army of Priests is prepared booke 4. Epist 24. Againe the King of pride is at the doores in the same booke Epist 38. In the same place againe where is that Antichrist which chalengeth the name of universall Bishop and for whom is prepared an army of Priests to attende upon him He is at hand sayth he and at the doores yea he was farre neerer then he thought in whose chaire he sate even himselfe but by his account he could not be farre of Neither is it lawfull to diminish the Popes credit who could not be deceaved especially avouching the same thing so often and in earnest Seeing therefore that this Gregory next after the fourth trumpet that is the Vandalike persecution so expressely cryeth out aloude that Antichrist is at hande then whom noe greater plague and calamity could befall the earth and that a fewe yeeres before that the Monster borne longe agoe broke forth into the open light it must needes be that he was this Angell who is shewed almost so playnly by this type as if he had ben named CHAP. 9. THEN the fift Angell blewe the trumpet and I sawe a starre fall from heaven into the earth and to that starre was given the key of the bottomelesse pit 2 He opened therefore the bottomelesse pit and there arose a smoke out of the pit as the smoke of a great fornace and the Sunne was darkened and the ayre by the smoke of the pit 3 And there came out of the smoke Locusts upon the earth and unto them was given power as the scorpions of the earth have power 4 But to them it was sayd that they should not hurt the hay of the earth neither any greene thing neither any tree but onely those men which had not the Seale of God in their foreheads 5 And to them was commanded that they should not kill them but that they should be tormented five moneths and that their torment should be as the torment of a Scorpion when he hath stung a man 6 Therefore in those dayes shall men seeke death and shall not finde it and shall desire to dye and death shall
out as much as thou wilt that these speaches ar blasphemous and after thy manner accuse the holy trueth of God of ungodlines But it is not to be expected that wordes should teach thee whom stripes can not teach Yet neverthelesse though thou shalt receive noe profit here of all the godly shall detest thee who by these abominations bringest a most cruell fiend upon the Christian world Art thou not ashamed to exhorte the Christian Princes unto warres against the Turke whom thou makest invincible by thy Idols To pretende a minde to fight against a cruell enemy but to minister privily unto him that aide wherby all our forces ar made a pray unto him Yf thou desirest from thy heart that this spoiler of the world should be repressed or rather extinguished cast away thy dung hill Gods forsake thy sacrilegious Primacy amende the rest of thy corruption according to the rule of true godlinesse then shalt thou see this mortall and cruell mōster covered indeede with all villanies to fall of his owne accord which could not stand surely one moment unlesse he were holden up by these thy sinnes But neither wilt thou be admonished neither can he be overcome before thou beest overcome as after shal be manifest 21 Neither repented they An other kinde of sinnes which are foure murders sorceries formcation thefts of which he that knoweth not Rome to be the shoppe he seeth but a little in the cleere sunne shine at noonetide CHAP. 10. THEN I sawe an other Angell comming downe from heaven clothed with a cloude the rainebowe upon his head his face was as the Sunne his feete as pillars of fire 2 And he had in his hande a little booke opened and he put his right foote upon the Sea and his left on the earth 3 And cried with a loude voice as a Lion roareth and when he had cryed sevē thunders uttered their voices 4 And when the seven thunders had uttered their voices I was about to write but I heard a voice from heaven saying unto mee seale up those thinges which the sevē thunders have spoken and write them not 5 And the Angell which J saw stande upon the sea and upon the earth lift up his hand to heaven 6 And sware by him that liveth for evermore which created heaven things that are therein the earth and the things that are therein the sea and the things hat are therein that time shal be noe more 7 But in the dayes of the voice of the seventh Angell when he shall beginne to blowe the trumpet even the mysterie of God shal be finished as he hath declared to his servants the Prophets 8 And the voice which J heard from heaven spake unto mee againe and said goe and take the little booke which is open in the hande of the Angell standing upon the sea and upon the earth 9 So J went unto the Angell saying unto him give mee the little booke and he said unto mee take it and eate it up and it shall make thy belly bitter but it shal be in thy mouth as sweete as honie 10 Then J tooke the little booke out of the Angels hande and ate it up and it was in my mouth as sweete as honie but when I had eaten it my belly was bitter 11 Then he said unto mee thou must prophecy againe among the people and nations and tongues and to many Kinges Analysis SVCH then is the first part of the sixt trumpet to wit the evill the comfort followeth consisting partly in the authority of the revealer partly in the thinges revealed His authority appeareth from the power of a certen Angell coming downe from heaven notable by his clothing ornament of his head shining of his face bright burning of his feete ver 1. Likewise knowledge which the booke open in his hande sheweth and his presence everie where declared by so great a pulling asunder of his feete ver 2. The thinges revealed are either to be Sealed up or to be communicated Those have their principall cause the voice of the Angell their instrumentall cause Seaven thunders ver 3. Likewise their consequent which conteineth both the endevour of Iohn in writing also the prohibition that he should not write ver 4. The things to be commumicated are either touching the finishing of the mystery of God in the times of the seventh trumpet confirmed by an othe ver 5.6.7 or of the gift of prophecy restored againe to the Church the preparation whereunto is set downe in the rest of the chapter Prophecy it selfe followeth in the eleventh chapter The Preparation is occupied either about the Signe or about the Interpretation that before the booke received hath a commaundement to take it in the eight verse and the obedience of Iohn in the ningth verse After the same delivered both a commaundement to eate it up and also an instruction touching the diverse tast of it in the ningth verse and the triall made by Iohn in the tenth verse Last of all is added the Interpretation in the eleventh verse Scholions Then I sawe an other Angell Wee referre these thinges in the Analysis 〈◊〉 the confort of the sixt trumpet which is fitly added For who would not almost faint through wearinesse of so long continuing trouble hearing noe other thing in the Church for a long rowe of yeeres then violent stormes of haile burning mountaines falling starres the Sunne darkened troupes of Locusts serpents with a head at both endes casting out flames of fire wherby an infinite number of men should burne miserably Nowe therefore to them that have ben as it were a long time and much tossed on the maine sea is the land pointed at and the haven shewed in which at length there might be rest from these troubles neither this onely but also in the meane time a prosperous winde is breathed forth which may cause a readier sayling For which purpose a most mighty Angell came downe from heaven divers frō those who blewe the trumpets or of whom mention was made long agoe elsewhere For they were servants this is the very Lord Christ as whose clothing countenance voice whole decking is more imperiall then can befall to any creature Neither doth so strange a forme and unlike to the true nature of man hinder considering that it hath ben manifest from the first chapter that he taketh upō him that outward shew especially which may serve most to the declaring and confirming of the things propounded Therefore as touching the description of him he is called strong because he hath strength sufficiēt to deliver the Church from those adversities wherwith it shal be oppressed He cometh downe from Heaven because nowe at length after a long distance of time he would visit his Church from which he seemed to have ben absent now a long time And about the blowing of the sixt Trumpet when the foure Angels were loosed in the yeere 1300 as was sayd before Christ began to give a more
sinne they must needes finde more stubborne and spitefull The condition of that time could not be shewed more briefly and manifestly I therefore tooke the little booke Althoug Iohn heareth howe great trouble this meate will bring him yet obeyeth he willingly the Angell and eateth up the booke as he was commanded There was a better love in him to Gods word then any regard of lothsomnesse or wringing in the belly frō bitternesse Such excellent fortitude was in those learned men of that age before spoken of it could not be but that they knewe certenly howe great trouble they should procure to themselves by avouching the trueth yet neverthelesse they laboured valiantly setting more by the sweetnesse which they received from the ioy of the Spirit thē by all the bitternes of perill By whose example all Ministers of the word must goe on boldly neither is the office to be forsaken because of the troubles It is noe newe thing for that to be found bitter by experience which being tasted a little at the tongues ende seemeth sweete Therefore let every true Prophet have this lesson well meditated least peradventure lighting upon unexpected evils he be overcome at length through infirmity 11 Thou must Prophecy againe Nowe in fewe wordes he sheweth to what ende the former signe was used that it may be understood that Prophecie was to be restored againe to the Church in those times The preparation whereunto was the receaving and eating up of the booke to wit a burning desire of learning which gave hope of a more perfit light to appeare daylie But their opinion is foolish who will from these wordes have John to be expected about the ende of the world with Enoch Elias These things belōg not to the last time but to the sixt trumpet which wee will declare manifestly hereafter to be past And Iohn is set forth onely as a type not described by any office which in his owne person he should beare in the last times CHAP. 11. AND a reed was given mee like unto a rode and the Angell stood by saying rise and mete the Temple of God and the altar and them that worship therein 2 But the court which is without the Temple shut out mete it not for it is given to the Gentiles they shall treade under foote the holy city two and fourtie moneths 3 But I will give to those my two witnesses and they shall prophecy a thousande two hundreth and threescore dayes clothed in sackecloth 4 These are two olive trees and two candlestickes standing before the God of the earth 5 And if any man will hurt them fire proceedeth out of their mouthes which shall devoure their enemyes For if any man will doe them wronge so must they be killed 6 These have power to shut heaven that it raine not in the dayes of their prophecying and have power over waters to turne them into blood and to smite the earth with all maner plagues as often as they will 7 Moreover when they finished their testimony the Beast that commeth out of the bottomelesse pit shall make warre against them and shall overcome them and kill them 8 And their corpses shall lie in the streetes of the great citie which is called spiritually Sodom and Egypt where also our Lord was crucified 9 And men of Tribes of peoples and of tongues and nations shall see their corpses three daies and an halfe and shall not suffer their carkases to be put in graves 10 And the inhabitans of the earth shall reioice over them and be glad and shall send giftes one to an other because these two Prophets vexed the inhabitans of the earth 11 But after three dayes and an halfe the Spirit of life comming from God shall enter into them and they shall stande up upon their feete and great feare shall fall upon them that shall see them 12 After they shall heare a great voice from heaven saying unto them come up hither and they shall ascende up to heaven in a cloude and their enemies sawe them 13 And the same houre was made a great earth quake and the tenth parth of the city fell and in the earthquake were slaine seven thousande men the remnant were feared and gave glory to the God of heaven 14 The second woe is past and behold the third woe commeth quickly 15 And the seventh Angell blewe the trumpet and there were great voices in heaven saying the Kingdomes of this worlde are the Lords and his Christs and he shall reigne for evermore 16 Then those foure and twenty Elders which sate before God on their thrones fell upon their faces and worshipped God 17 Saying wee give thee thankes Lord God almighty which art and which wa st and which art to come for thou hast received thy great might and hast obtained thy Kingdome 18 And the Gentiles were angry and thy wrath is come and the time of the dead that they should be iudged and that thou shouldest give a reward unto thy servants the Prophets and to the Saincts and to them that feare thy name small and great shouldest destroy them that destroy the earth 19 Then the temple of God was opened in heaven and the Arke of his covenant was seene in his temple and there were lightnings and voices and thundrings and eaarthquake and much haile Analysis SVCH is the preparation unto the newe Prophecy as was observed in the eight verse of the former chapter the Prophecy it selfe followeth in the first fifteene verses of this chapter which belongeth either to the whole bodie of the Church or some chiefe mēbers of it As touching that The Church is either true or false the true should lie hid this whole periode of fourtie moneths small very secret narrowe which is shewed by the temple measured ver 1. the false in the meane time very ample and spatious ver 2. The chiefe members are two Prophets whose divers condition is shewed according to a threefold difference of time the first by a thousand two hundreth threescore dayes all which space being black they should goe in monrning apparell ver 3. Who yet in the meane while should be like Olive trees Candlestickes ver 4. neither should be hurt of any without punishement ver 5. and endued with great power ver 6. The second time is of three dayes and an halfe in which being slaine ver 7. they should lie unburied in the streetes of Sodome and Egypt ver 8.9 and should make their enemies merrie with their death ver 10. The third time is not determined after the three dayes and an halfe in which they should rise againe lifted up by the Spirit first upon their feete which should strike a feare into their enemies ver 11. Afterward into heaven at which the tenth part of the citie should fall many should be slaine the rest should be made afraid ver 13. Last of all a transition is used declaring the ende of the sixt trumpet and the beginning of the
wounding of the whole Popish nation was reserved to this time Which after they heard of our England and Queene overthrowing the Romish impiety burst out altogither devising for us by what meanes soever they could a finall destruction And many wordes are not needfull in this matter Known to the whole world are the Popes curses against us our people being stirred up often to rebellion the bloody Iesuites sent privily daily hired traitours privie murtherers sorcerers the Popes armies set out in Ireland the Spanish navie then which there was never any stronger and better appointed Neither yet with weapons and armour more for fight then with scourges and haltars and things of that sort for torment the desirous inquiry of Philip the Father lately wakened almost from very death concerning our England as though he were to goe by by into that place where the teller of our evill should be noe lesse pleasant to others then to himselfe Rages certenly meete for wicked mindes For these are onely the beginnings of furie although famous notable then chiefly the Papists shall storme when Christ shall enter upon his full Kingdome as after more at large The Pope and Turke shall purpose the last desolation of the whole Church for which cause they shall gather very great armies But the rage of men shall turne the greater glory of God as the Psalmist singeth For by how much the danger shal be greater by so much his honour shall shine the more in delivering his As touching the second Gods punishement begun which these wordes signify and his wrath is come that conteineth the summe of the Vials which therefore are called the last plagues as shall be said in his place The full reward and first of all goods as great as can be on the earth is found in these wordes and the time of the dead that they should be iudged Which things perteine to the Iewes yet strangers from Christ and therefore without salvation and dead in deede but at length they shall be iudged and shall come to the trueth Which Interpretation I have taken out of Daniell Ezechiel and some places of this Prophecy following of which how great is the weight it shall appeare after more clearly The recompensing of the evill in the last wordes and shouldest destroy them that destroy the earth To wit The Pope and Turke and all their servants yet mighty robbers of the whole earth And so is the short summe of the things to be declared afterward more plenteously 19 Then the Temple was opened Therefore it was shut before when it was measured in the beginning of this chapter and because the elect were sealed But now it should be opened noe more to be used to the receaving of a fewe faithfull but that is should extende to an huge multitude of Saincts Neither onely should the Temple be opened but also the most holy place in which was set the Arke of the covenant Into this once it was lawfull for the High Priest onely to enter and that but once in a yeere Now it should be gone into of all Saincts in likewise all the mysteries of salvation being as plaine cleere and manifest to every one as before time they were to the learned and skilfull men all whose study was bestowed in them And who but a very envious anthankefull man acknowledgeth not a most rich encrease of trueth which is come to passe in these last times since the yeere 1558. in which the seventh Trumpet sounded The doctrine was made lightsome in many points more clearly known delivered more distinctly then hath happened in many ages past Neither doe I speake this to boast but to praise Gods bounteousnes and to shewe forth the trueth of the Prophecy Surely God hath begun to consume in his mountaine the forme of that veile which covereth all people and that covering which is spread upon all nations Isay 25.7 He began I say because it shal be taken away more fully when it shal be taken from the Iewes also ¶ And there were lightnings The third part of the signe which declareth what should follow after the opening of the Temple great evils should fall upon the world from the Church increased and abounding with so great riches of divine knowledge The world waxeth leane throug her prosperity and by howe much the Sunne shineth more brightly upon it so much the more are the sicke eyes of it grieved Therefore it desireth that this were abolished and endevoureth as much as it can but prevaileth nothing by endevouring unlesse to call forth lightnings upon it selfe and those evils which are rehearsed But this is onely a briefe foreshadowing of the things the patterne shal be mote lively set forth afterward CHAP. 12. AND there appeared a great wonder in heaven a woman clothed with the Sunne under whose feete was the Moone and upon her head a crowne of twelve starres 2 And being great with childe shee cryed traveiling in birth was pained that shee might bring forth 3 And there appeared an other wonder in heaven for beholde there stood a great red Dragon having seaven heads and ten hornes and upon his heads seaven crownes 4 Whose taile drewe the third part of the starres of heaven which he cast to the earth And that Dragon stood before the woman being ready to bring forth that when shee had brought foorth he might devoure her childe 5 And shee brought foorth a man childe which should rule all nations with a rod of iron and her childe was taken up unto God and his throne 6 But the woman fled into the wildernes where shee should have a place prepared of God that they should feede her a thousand two hundreth and three score dayes 7 And there was a hattell in heaven Michaell and his Angels fought with the Dragon and the Dragon fought and his Angels 8 But they prevailed not neither was their place found any more in heaven 9 And that great Dragon that olde serpent which is called the Devill and Satan was cast out which deceaveth all the world he was cast I say into the earth his Angels were cast out with him 10 And I heard a loude voice saying in heaven nowe is salvation and strength and the kingdome of our God and the power of his Christ because the accuser of our brethren is cast downe which accused them before our God day and night 11 But they overcame him by the blood of the lambe and by the word of their testimony and they made no accounte of spending their life even unto death 12 Therefore reioice ye heavens and ye that dwell in them woe to the inhabitans of the earth and of the sea for the Devill is come downe unto you full of great wrath as who knoweth that he hath but a little opportunity 13 When therefore the Dragon saw that he was cast unto the earth he persecuted the woman which had brought forth the man childe 14 But to the woman were given two winges of a
heaven not so called properly for what hath the Dragon that is the Devill to doe in the heavenly pallace from whēce he is banished for ever but in the heaven which is in earth But this Dragon is not onely the Devill in his owne proper person but also men being the Ministers of his furie especially the Romane Emperours whom from that time in which Iohn wrote persecuted most grievously Christ in his members as Traiane Hadrian Antoninus Pius and Verus Commodus Severus Decius and at lēgth Diocletianus open enemies who make a professed warre are called in this booke Dragons of which sort is at this day the Turke Others who in name are Christians but fight against the truth secretly and by indirect subtilities are called Beasts which doe prey upon men onely for to satisfy their hunger whereas the Dragons forced by noe want of meat are carried to our destruction because of that hatred which is betweene man kinde and them This Dragon was once in heaven as long as the open enemies held the Empire of the world exercising dominion over men named Christiās which wer dispersed through all places of their Empire He is called Great being the highest Prince on earth and red being most furious against Christians wholly red with their blood The seaven heads are seaven hilles and seaven Kinges after chap. 17.9.10 unto which place wee deferre the more full handling of these thinges In the meane time for this matter which is in hand it shal be sufficient to understand that by this circunstāce of wordes the city is noted where he should place the seate of the Empire to wit Rome famous for the seaven hilles and Kings For the Beast receaved the Throne from the Dragon chap 13.2 Therefore if her seat shal be at Rome so shal be his The tenne hornes are so many Kinges or Provinces governed of Pretors like to Kings So Strabo declareth it in the last wordes of his last booke of Geographic That Augustus Cesar devided the whole Romane Empire into two partes the troublous and warlike Provinces of which he tooke to himselfe the other peaceable and quiet ones he gave to the people Who devided theirs in ten Pretories the exterior Spaine and her Ilands The interiour containing Baetica now called Granata and the countrey of Narbon in France even unto Alencem Sardinia with Corsica Sicilia Illyricum Epyrus being adioyned Macedonia Achaia even unto Thessalia Aetolia and Acarninia and certaine nations of Epirus to the borders of Macedonia Creta with Cyrenaica Cyprus Bithynia with Propontide and certaine parts of Pontus Suetonius also maketh mention of the like disposing of the Provinces but telleth not the number to Aug. in chap. 47. Moreover the same Strabo reporteth that Dicharchies doe and alwaies have belonged to the Emperours portion For Cesar held the rest distinguished also in tenne Prouinces to wit Afrike France Britannie Germany Dacie Mysie Thracie Cappadocie Armenie Syrie Palestine Judea and Aegypte And this is the same thing which Cyprian writeth to Successus that Valerianus wrote an answer to the Senate that all belonging to the Emperour whoso ever had confessed before or shall now confesse should be seised upon and bound shoulb be sent enrolled into the Emperours possessions that is into those farre countries which wee spake of belonging to the Romane Empire Therefore whither wee respect the countryes which the Emperour held in his owne possession or those which he yeelded to the people they were the tenne hornes the power and strength of the Dragon in which all his might consisted Yet the number remained alwaies the same but was altered according to the present occasion But it was sufficient for the Spirit to describe the enemy by any certen marke then which there is none more cleare then the largenesse of this dominion and this so notable a decree of the Provinces devided But he beareth the crownes on his heads not on his hornes because the supreme maiesty did abide at Rome to which all the rest of the Provinces submitted their dignities 4 Whose taile drewe Considering that the Dragon is of such a disposition how doth he carry himselfe towards the Church Two effects of him are rehearsed one upon the Starres the other against the woman As touching them he shall cast downe many from the heavenly profession by sharpe persecutions who ought to have shewed light to others For this is to cast the starres of heaven to the earth see Euseb booke 6. chap. 41. See also before in chap. 6.13 ¶ But the Dragon stood before the woman He watched her diligently that noe maintainer of the Christian religion should be borne He rolled every stone for to cut of this hope Add certenly assoone as Maximinus the Dragon sawe Alexander of Mammea to be somewhat favourable to Christiās so as he was thought to have ben instructed in their ordinances he forthwith devoured him Decius also the Dragon did swalowe downe the Philips both the Father and the Sonne he himselfe shortly after being swalowed up in a marsh But the thing is made manifest most clearely in Cōstantine at whome chiefly the Spirit pointed the finger Diocletianus Galerius with whom hee lived being a yong man in the East perceaving his singular towardnes and vertue left nothing untried that they might kill him privily So Eusebius writeth upon his life in his first booke Pomponius Laetus reporteth that he was sent with an army against the people of Sarmatia most fierce nations and accustomed to murders from whom when contrary to the opinion of Galerius he brought backe not death but the victory by the persuasion of the same man under a colour of exercising his valour he fought on the Theatre with a Lion For Galerius sought to destroy the unwarie yōg man as of olde Euristheus did Hercules Neither was ther here an ende of the treacheries Maximian Herculius that red Dragon devoured him almost afterward by snares set to intrappe him But he which laide a snare for an other through the iust iudgement of God perished himselfe in the snare Constantine escaped many other privie assaults not by humane wisdome but by divine revelation from God as Eusebius writeth upon Constantines life in his first booke For the Dragon knewe that it concerned him much that no such a one should arise whēce it is no marveile if he did labour so greatly to devoure this childe assonne as it should be borne 5 And shee brought forth a male childe The event of the persecution at length the Church howsoever the Dragon strove against her with all his might bringeth forth a male and strong defender by instructing Constantine the Great in the Christian faith For he was that male childe who first of all the Romane Emperours tooke upon him the defence of the trueth Wee have made mention of the Philippes both Father and Sonne which were both Christians Although if wee must beleeve Pomponius Laetus fainedly and not truly but onely that they might cover their wickednesses with a honest
and ambition Now there was leisure to search diligeÌ„tly the reliques of the saincts to consecrate Temples to Martyrs and to pray in all Temples No outward griefes did hinder but that men might freely give themselves to the corrupting of all religion Therefore that simple integritie which Christ appointed the Apostles practised and which was also faithfully kept by their next successours whiles the crosse suffered not their mindes to be wanton began wholly to be defiled and violated with idle impure ceremonies mixed with it The cloathing of the Sune which was wholly woveÌ„ as in the warpe so also in the wourfe of the threedes of the sacred verity began to be altered by the holines of our workes The Moone which governed their pathes was driven out of her place by the invocation of Saincts in the publike worshipe and by the violating of the whole sacred discipline The shining starres in the crowne of her head were changed into honourable Lords Which the woman seing endured not the griefe but by and by getting her selfe away fled thither where at least shee might be freed from the torment of seing that is to say no publike assemblies were found wherein Gods ordinances did florish entire and whole For the faithfull one by one are not the woman but the whole congregations of the faithfull So the Sonne brought more hurt then the enemie not of a will to hurt but by the wickednesse of men which abused shamefully so happy a peace to all impiety 7 And there was a battell in heaven Hitherto of the persequution whiles no man through all this space of the Seales did withstand the rage of the Dragon now at length warre is made Michaell being risen who should take up armes for the defense of the Church and delivered her from the power of the enemies But as touching Michaell this name it may be beloÌ„geth properly to Christ alone which yet is communicated to the faithfull in as much as they are able by the strength of his spirit to carie some image of this name even as he giveth to them that overcome his power to rule the natioÌ„s with a rod of yron For the chiefe Captaines doe not make this battell with their armies on both sides in heaven it selfe properly so called for howe can the Devill appeare in heaven which was throwen downe from thence at the beginning never to returne thither afterward But this battell is made in the Church upon the earth in which sense the Dragon was seen in heaven above in ver 3. In this wrasseling both the Princes doe exercise their strength by ministers who are noted by their names Therefore Michaell by communication of name is Constantine the faithfull souldier of Christ who even now was called the man childe But the Dragon is Maxentius Maximinus Licinius by whose tyranny the Devill powred forth his hatred against the Church The Angels are the armies warring under the banners of both the Captaines Wee have shewed before in the 6. chap. ver 15. that Christ began the warre against the Dragon when he did cast downe from the high Empire Diocletian and Maximin Hercule by a shew of a voluntary giving over and drove Galerius to a recantation by an horrible torment of diseases But then Christ fought by his owne strength alone bringing a woÌ„derfull helpe from heaven but in this warre wherein a lawfull victory was to be gotten the Dragon to be throwen altogither from heaven it seemed good to him to use the labour of his Servant This therefore is that warre which first Constantine tooke upon him against Maxentius the Sonne of Maximinus Herculeus Afterward which he made against Maximinus in the East by Licinius lastly which he made against Licinius himselfe endevouring the same things which the other tyrants did For that wee may understand under whose conduct these warred Constantine miraculously is appointed the Emperour of the holy warre For behold the heavenly signe of a most bright crosse which he sawe in heaven about mid-day by this doe thou overcome the meaning of which a vision in the night when he was at rest opened more fully Wherby it was plainely testifyed that he was not made Governour over this expedition so much by the election of the people as by the voice of God himselfe For I like not to take away the credit of the miracle Constantine himselfe confirmed the thing by an oth to Eusebius Although there is no matter of weight from hence to establish the Romish Idolatry for the impiety of worshipping the Crosse was not yet knowne neither was this signe given to that ende that it should be worshipped religiously or that it should be any religious thing but onely as a token of the faith and a certaine pledge of â—he victory wherby Constantine yet a yong Christian might goe forward more cheerefully and fight with greater hope against the enemies of the death of Christ But the craftines of the Devill the corruption of mans minde turned this signe given not long after into destruction as of olde also the Brasen Serpent commanded by God Maxentius contrariwise made warre under the conduct and power of the Devill onely he being a most wretched worshipper and consulter of Devils ripping women great with childe that he might looke into the bowels of the children not yet brought forth Maximinus Licinius were Princes of the same impiety so as there is no man but beholding these Captaines set in the place of them that were dead may easily see Michaell to stand on the one side and the Devill on the other 8 But they prevailed not The event of the warre the happines of the former time did now forsake the enemies Before they trode under foot the Church at their pleasure now fighting with her man childe they are slaine with a finall destruction Maxentiê° the Dragon was drowned in the river of Tiber. Maximinus prevented a banishement by Licinius through a suddeÌ„ death Licinius himselfe more then once or twise being put to flight in often battels was at length beheaded So the Dragon was now utterly overcome and driven out of heaven where lately he held a place by tyrannie For their place was found no more in heaven the open enemies being subdued and destroyed much more removed from the government of the common wealth without any hope to recover it afterward For from this time the Devill was bound for a thousand yeeres as in chap. 20.2 Neither then being loosed shall he have rule over the Christians but the hurts which he shall doe shal be onely the bitings of the heele in the meane while that it should be manifest to all men that now the Dragon was wholly conquered and throwen downe from heaven God governing every thing by his eternall providence would that a token should be set up opeÌ„ly in the eyes of men of this most excellent victorie from whence ConstaÌ„tine before the gates of his Court provided that a table should be set up on high
Clergie neither of Kings nor of the people Againe God would have the causes of other men to be ended by men Likewise The whole Church through the world knoweth that the holy Romane Church hath right to iudge concerning all men neither may any iudge of her iudgement This is called a power of doing for excellency sake such as indeede belongeth to no Emperours who refuse not to he refrained with the boundes of lawes and all their actions to betried by the rule of equity and justice As touching the wordes Aretas readeth And power was given him to make warre moneths c. In like manner also Montanus and Plantines Edition The Common translation absolutely as also Theodorus Beza and the rest of the Greeke Copies The like use of this word in a like matter in Daniell favoureth this reading He shall cast downe saith he the trueth to the grounde and shall doe and he shall prosper in the eight Chapter the twelve foure and twentiest verse and he shall prosper wonderfully and shall doe So in the eleventh chapter verse twentie eight He shall doe and shall returne to his owne lande In which places is signifyed a certaine free and chiefe power of doing which should not feare the iudgement of any The time of doing are two and fourty monâ—ths the same space wherein the temple remaineth measured the two Prophets mourne and the woman lyeth hid in the wildernes as in the 11 chapter second verse and 12. chapter sixe verse from whence the beginning of all these is to be judged the same At one time the Church is banished the Prophets weare sackecloth and the Beast or Antichrist is borne to wit in that first refreshing after the publike persecutions about the yeer 300 as before hath ben said But shall there be also the same ending Shall the Beast be deprived of all power to doe and the womaÌ„ returne our of the wildernes togither This peradventure is against it that after the two and fourty moneths ended he maketh warre with the two Prophets and overcometh them which is a thing of no small power as wee have shewed in the 11. chapter verse 7. Furthermore there remaineth yet a warre farre a way the most grievous to come long after those moneths as wee shall see after in the 16. chapter Last of all if there be the same ende of the moneths in regard of the Beast which there is of the woman how shall he have power to doe two and fourty moneths seeing some great parte of them did lay sicke yea as it were dead by meanes of his wounded head This space then seemeth to containe the whole tyranny of Antichrist so as that time when the wound was greene be taken away from it But wee have already shewed that this sickly time was ended with the raigne of the Gothes in the 3. ver which continued an hundred and fourty yeeres Therefore if wee take away these yeeres from the moneths of the womaÌ„ lying hid wee shall finde that at the ende of this lurking to with at the yeere 1546. that 37. moneths ten dayes only of the flourishing Kingdome of Antichrist wer past There are wanting therefore to this 5. moneths 20. dayes which if wee shall count from the yeere 1546. the last ende of Antichrist shall come out at the yeere 1686. or there about For so wee shall learne from other scriptures that he shall utterly perish about that time It may be that his destruction shall prevent this terme for neither doe I now reckeÌ„ curiously neither peradventure doe the History-writers nuÌ„ber the yeeres so faithfully as is meete But it shall not be graunted him to proceed further the furthest space being set downe by mee But peradventure these moneths are not the space of time from the first beginning unto the last ende of the Beast but onely the former yeeres of his raigne as many as may suffice to manifest him aboundantly to all men In which respect as they begin togither with the moneths and dayes of the woman and Prophets so also they have an ende togither The mention of the warre with the Sancts beneath in the 17. verse confirmeth this sense which warre wee have declared to have befallen at the ende of these moneths in chap. 11.7 From which exposition the Beast is said to have power to doe two and fourty moneths of the most part of these moneths because that small distance of time in which he should hide himselfe by reason of his wounded head should have a very little reckening made of it in respect of the whole number neither is the power which shal be afterward like to that of former time as the experience of this time proveth sufficiently wherein wee see the Popes forces since that warre was made that is since the Councill of Trent are become a great deale feebler and weaker so that his power is almost nothing to that which it was in former ages This latter is more plaine wherfore it pleaseth mee the more Yet notwithstanding I would not hide any thing as much as in mee lay where I should see the least doubt that either my selfe might finde out the trueth or at least wise might stirre up others to search it out 6 Therefore he opened his mouth to blasphemy Hitherto hath ben the given power now the thing it selfe is performed these two are distinguished because the heigh of impiety should not be looked for the first day but he should come to it by certene degrees and in processe of time But first he prepareth himselfe to blaspheme God and his name afterward his Temple last of all those that dwell in Heaven He blasphemeth God by vaunting himselfe to be God not as other Princes but sacrilegiously beyond the condition of mortall men as to whom power is given in Heaven and in Earth who shall rule from Sea to Sea and from the River to the endes of the world as may be seen in the first booke and 7. chap. of the Ceremonial pontifical And as the Pope Sixtus confirmed openly in these wordes Whosoever accusâ—th the Pope shall never be forgiven because he that sinneth against the Holy Ghost shall never beforgiven neither in this nor in the life to come See the first Tome of Councills in Purgat of Sixtus Thence followeth that which Boniface the eight singeth so loude thus Wee declare define and pronounce to every creature that it is upon necessitie of salvation that they be subiect to the Pope of Rome Extrav of Maiorit obed one holy SecoÌ„dly he opened his mouth against the Tabernacle That is the true Church of God lying hid and being as a stranger on the earth For this Tabernacle is the same that the Temple was in chap. 11.1 the dwelling place of God conversing with his people in the desert which sheweth evidently at what time chiefly he should cast out these blasphemies to wit when the Church should dwell in the wildernesse and should be knowne onely to a fewe obscure
citizens And that I may not rehearse these many blasphemies Could not Antichrist in his chiefe pride having a desperate mouth raile against the humble and despised Church when hee being now without Spirit and almost halfe dead stayeth himselfe from no reproches against the same shee being by the grace of God restored and florishing Thirdly hee blasphemeth them that dwell in Heaven These are Citizens meÌ„bers of the true Church on earth His opened mouth barked at the Tabernacle against the whole congregation of the faithfull But the blasphemy is intended chiefly at those which dwell in Heaven against particular holy men His foule mouth revileth them with all manner of reproches Are not all that set themselves against the Romish impietie defamed as if they were Schismatiques Heretiques Rebells most wicked men unworthy to enjoy the light in common with other Read that one Bulla of Leo the x. agaâ—n t Luther and thou shalt have a most oboundant proofe of these blasphemies But all Papisticall bookes are full of them yea their tongues doe scarce talke of any other thinge 7 And it was given him to make warre with c. This is that warre which was made in the 11. chap. ver 7.8 To wit the Tridentine Councill and that lamâ—ntable battell of the Pope and Emperour against the ProtestaÌ„ts in Germany This is also that victory wherby he triumphed over the two Prophets that were slaine For the Beast warreth his whole fourty two moneths as before in the 5. ver but at the ende of that time this warre should be the most memorable of all whereof he maketh here mention Therefore this Beast is the Angell of the bottomelesse pit in chap. 9. ver 11. and 11.7 There remaineth yet another warre but in that the Beast shall not overcome but be overcomed ¶ And power was given unto him over every Tribe and tongue nation The third part of his power as wee have distinguished in the Analysis which consisteth in the largenesse of his dominion This should spread it selfe farre and neere as before time the Empire of the Dragon For there is the same Throne of both the same Kingdome also and Empire see before in verse 3. upon those wordes the whole world 8 Therefore all that dwell on the earth shall worship him whose names c. A setting forth of the large jurisdiction from a description of the subiects Of which sorte are all whom God hath not accounted in the nuÌ„ber of those that shal be saved Which words have prevented that doubt whereby one peradventure might thinke that it were past remedy as concerning the salvation of all seeing all almost did seeme to be servaÌ„ts of the Beast Feare not saith the Spirit none of the elect shall perish I have all these written with mee by name onely they shall be permitted to worship the Beast who are not written in this Catalogue But thou wilt say it is as hurtfull a thing to worship the Heathen Emperours But hat is not the matter how daungerous it is to worship either him or those but onely the Beast is described by the multitude of the reprobate whom he hath for his worshippers as though he should say this Beast is he whom all the reprobate of the earth shall worship that is to whom they shall give Divine honours To which propositioÌ„ if thou shalt adde But the Pope of Rome is he whoÌ„ all the reprobate of the earth have worshipped giving unto him divine honours it will followe that he is this Beast Some Heathen Emperours arrogated to themselves a Godhead but eveÌ„ the Heathen men derided this madnes so farre off were they from approoving thereof by worshipping Suetonius reporteth how great a mocking stock the Dodecatheos that is the secret supper of Augustus was in which twelve ghests sat downe in the habite of Gods and Goddesses but Augustus himselfe in the apparell of Apollo The hoasen the golden beard and lightening the ensigne of the Gods which he bare were despised But assoone as the Pope had taken to himselfe the name of God his worshippers by and by consented unto it Wee heard in the thirteenth verse of the Adoration which the Ambassadours and Bishops performed in their generall Councills With whom the Canonists accord as in a certaine Glosse printed at Lions in the yeere a thousande five hundreth fiftie five in Extravag Ioann 22. VVhâ—n it was counted an Hereticall thing to beleeve that our Lord God the Pope had not ben able to ordaine as he hath ordained In Sixtus of Election and the foundâ—tions of Elect. In the Glosse The Pope is not a man Clement in the Proheme in the Glosse Neither art thou God nor man thou art as it were neither bâ—tween both Finally when they preach that the Pope is all and above all that his power exteÌ„deth it selfe to thinges in Heaven in Earth and Hell That he can commande the Angels that he hath such power in Purgatorie and â—lso in Hell that he can deliver by his Indulgences as great a number as he will of soules which are tormeâ—ted in those places and set them by and by in Heaven and in the seates of the blessed VVhen I say they attribute these and many such blasphemous thinges unto him who seeth not whom the reprobate of the earth doe worship and adore with divine honours Not that all who some time have adored the Beast are reprobates for it may be that they did repent and were converted to God but because all the reprobate doe worshipe him Neither let any prate foolishly that there are many countries in the world in which even the name of the Romane Pope hath not ben heard I doe not otherwise take the whole world and all the reprobate then the Holy Spirit himselfe if the Papists have any thing wherby they may cut the throate of this Vniversality let them strike at it Seeing therefore that these thingâ—s are so now let the Pope cry out that it is altogither of necessity to salvation to be subiect to the Romane Pope The Spirit contrariwise saith that to be undâ—r the Romane Bishop is to be ioined wholly with the losse of salvation if any doe so diâ— without repentance VVhether of these two must thou beleeve He will haâ—e it that he cannot erre but how foolish is it to bring the tryall of the same thing thither where if thou shalt erre in beleeving there shal be given thee noâ— leave to correct the errour This Beast is worshipped of all the reprobate whom as long as thou conspireâ—t with in worship who will secluâ—e thee from the condition of the reprobate He therefore breaketh not â—nitie who departeth from the Romish Synagogue but he procured unâ—voidable destruction to himselfe whosoever is ioyned to her and repented not O yee most wretched recoÌ„cilers who seeke to bring back againe the people to Rome Is it not enough for your sâ—lves to perish uâ—lesse you increase your condemnation by drawing others with you into the same
him before that he recovered health from his wounde which he had He was of great authority before he received the wounde as wee have shewed but of farre greater after the hurt was amended VVhich order the Spirit observed before in the 3. and 4. ver adding after his head was cut and healed both admiratioÌ„ and also adoration And that adoration is this same which is now gotten by the labour of this But why seeing the second is no other then then first revived urgeth he not worship in his owne name but onely in the name of that This is a singular cunning of the most crafty hypocrites to wit a fained name of antiquity wherby he might get estimation to himselfe in the world For in this onely he should wholly labour that the first might be worshipped as though he chalenged no new thing to himselfe but that onely which his Ancetours had left unto him by succession From hence the Epistles of most auncient Popes were corrupted most impudently coÌ„terfait put in the place of true and true wholly chaunged with strange additions and detractions for their owne profit From the same shop came the feigned donation of Constantine Likewise the Decrees which in their title have a shew of greater antiquity then trueth and sixe hundred of that sorte Neither is any other thing at this day so greatly laboured for as that the auncient honour may be given to the Pope that is that the first Beast may be worshipped it would be an unpleasant ambition openly to endevour to get honour to himselfe though the Pope is not ashamed of this wherefore he obiecteth the first Beast under whose name he may serve himselfe more secretly 13 And he doeth great wonders Now is shewed by what way he deceiveth men and obtaineth that worship for which he fighteth as for heaven earth to wit by working Miracles in the which Antichrist should be wonderfull whose comming is by the effectuall working of Satan with all power and signes and lying wonders as Paul hath forwarned 2 Thes 2.9 Which thing if Ireneus had observed in his 5. booke chap. 28. he would not have called this Beast so much the Armour bearer of Antichrist as Antichrist himselfe No miracles of the former are rehearsed but onely power great authority of which there may be a distinct force from signes It is manifest to all men how this Beast is commended for a notable fine worker of miracles by and by after he waxed whole of his wound Beholde one or two for it were an infinite thing to recite every one The Christians have ben protected wonderfully from the Devill in the Temple Pantheon after that Boniface the 4. had consecrated it to all Saincts Theodorus the next healed with a kisse one diseased with the leprosy No man in the whole army of Eudo to whom but even a very small piâ—ce of the blessed Spongie had come from the POPE Gregory 2. was either killed or wounded in the battell against the Saracenes The body of Formosus brought from the river Tiber into the Church of S. Peter is saluted and worshipped with great reverence of the Images of the Saincts in the entrance of the teÌ„ple A white dove like snow whose necke was shining as Gold sate upon the right shoulder of Gregory the 6. whiles he celebrated Masse WheÌ„ the same was to be buried in the Palace of Peter the doores of the Temple taried not the comming of the doore keeper but of their owne accord leaped backe at the bringing of his dead body A certen lame woman by drinking the water wherewith Vrbain 2. had washed his handes after the Masse was healed Infinite are the things of this sorte in which the Romane Pope glorieth both olde and newe For both are of like force to coÌ„firme his authority Which Zacharias knewe well who translated into the Greeke tongue the foure bookes of Gregory the Great concerning the miracles of the Fathers that the miraculous power of the Popes might be come knowen as well to the Grecians as to the Latines But wilt thou say the miracles of other men are not fewe That is true in deede but who ar all the slaves of the same Pope of whom whatsoever wonders are done they are referred to the defending preserving and increasing of his dignity as to the centre From whence all these done of his servants are worthily said to be his for whose honour alone they make ¶ So that he maketh fire to come downe from heaven His power to doe miracles being shewed summarily now he descendeth to some certen kindes which the Papists will have to be three the first whereby Antichrist shall seeme to rise from the dead the second wherby he shall make fire to descende from heaven the third is the power of speaking given to the Image which things seeing they are not founde in the Pope of Rome as Bellarmine will have it in his third booke of the Romane Pope chap. 15. it followeth saith he that he is not Antichrist His rising from the dead is gathered from his head deadly wounded and healed againe ver 3 of this chapter and from that which is said after in the 17. chap. ver 18. he was and is not and ascendeth out of the bottomelesse pit Which rising againe wee have shewed to be found most plainely in the Pope of Rome when he was eased and delivered from those miseries wherwith by the invasion of the Barbarians he lay overwhelmed and buried in mens opinion For that it cannot agree to the death of one man fained for some fewe dayes it shal be manifest from the person of Antichrist which the seventeenth chapter after will proove evidently to be a long succession of many not any certen and singular man Especially also seeing that this wound was very sorrowfull not inflicted on himselfe willingly and in jest but made by his enemies where could be no place for counterfaiting Which faining of death was brought in by a false coniecture of men and besides the trueth of the matter and the very wordes of the scripture Therfore the Rom. Pope is famous for the first miracle which if they please they may call a resurrection to which it is not unlike Now what manner of one is he in regard of the second CerteÌ„ly those miracles seeme to be very great which are done from heaven or in the very heavens wheÌ„ as men have very little power over these bodies as when a fire of the Lord falling from Heaven consumed the burnt offring of Eliah 1 King 18.38 Likewise also when the Captaine over fifty men with his whole bande was destroyed by fire from Heaven at the prayers of the same Eliah 2 King 1. Therefore Antichrist that he might not seeme inferiour to the famous Prophets would set foorth himselfe by this sort of miracles Gladly doe the Iesuites heare this from whence they judge for a surety that the Pope is not Antichrist of whom say they not such miracle is read But
your selves not to be Ministers of Christ And in this weise is the first calling of the Iewes that shal be now shortly which Daniel describeth by a certen pointing out of the time chap. 12.12 c Ezechiel saw it shadowed out by the dry bones moving themselves with an exceeding great noise shaking and by and after covered with sinewes flesh chap. 37.78 as wee shal heare afterward God willing more fully 11 Then J saw heaven open It being declared how Euphrates must be dried up or rather to what ende that is to say that nothing may be an impediment to the Iewes returning into their owne countrey now he proceedeth to the other part of the sixt vial the preparation for warre the Captaine wherof is first described And such a forme of him is exhibited not onely as is needful for this warre but also which declareth the whole state of things from that instant moment even to the end of al things It is no new thing that under the person of Christ a short and brief Prophecy of the whole state of his spouse should be delivered He is not chāged unlesse in so much as it is convenient for his Church Therfore in this new shape as in a glasse we ought to behold the face of the spouse by how much it is to be considered the more diligently This wonderfull sight is seen in heavē open that is in the holy Church whose most bright glory now most of all shal be made manifest to al men as before by a dore open in heaven the notable dignity and excellency of the first Church as it was in the Apostles daies and by and by after chap. 4.1 But this is more ample glory that heaven is opened not by some little dore but by a whole gate ye whole walles that I may so say nothing letting but that her full maiesty now may be seen of men as farre as is granted on earth ¶ And behold a white horse We may not suppose that Christ shal come forth in any visible shape these things are farre from his last comming as those things which follow wil manifest but he wil shew forth openly and evidently such a force in the administration of things as this figure representeth The whole description consisteth of foure parts In every one of which is to be considered the preparation and name In this first part the furnishing is a white horse the name faithful and true The similitude of which things with that in chap. 6.2 hath caused that some did thinke this to be the same vision by which errour they confound all things They differ much in times and in argument That white horse belonge to the first lists But this to the last goale That former went forth by and by after Iohn when Traiane flourished and his next successours This last is not seen but after the destruction of Rome There the confused multitude of all the beleevers was respected Here the conversion of the nation of the Iewes onely is intreated off Yet herin they agree that the white horse in both places signifyeth Christ triumphing by his truth but thē the Gentiles being subdued now at length a stubburne people being reconciled unto him To which thing he carried a name fitted wherby he sheweth that he wil now at last manifest to the whole world how faithfull true he is in performing his promises and that not any thing even the least shal be frustrate which once he foreshewed by the Prophets concerning the restoring of this nation in the last times Such a one therfore shal Christ be notable by these marks when he shal beginne the conversion of this people His promise shal seeme to have bin forgotten through long delay which at length he shal performe with most plentiful increase of new joy ¶ And who jugeth and fightest iustly So Theod. Beza translateth a relative being put between as though these things togither with the former should constitute the name it selfe which in the rest is wonte to be shorter but the sense is al one seing it is in likeweise whither a man be counted such by his name or found to be of this sort in very deed The worde have this force properly and he iudgeth and fighteth in righteousnesse where the coniunctiō copulative may be a causal as though these words should render a reason both of the white horse and also of the name should be added to the same in stead of an interpretation He sitteth upon a white horse because he fighteth righteously His name is faithful and true because he iudgeth righteously Which words are spoken in respect of his own people taken as they seem out of Psal 96.10.13 where to iudge in truth and righteousnes signifyeth to rule and moderate his people in framing and ordering their life according to truth and righteousnes that not onely as touching their outward actions but also in respect of inward newnesse of the heart which dependeth upon the regeneration of the Spirit wherby we are reformed after the Image of God as Calvin hath written very wel These words therfore declare the effectual power of calling which Christ shal now bestow aboundātly upō his and moreover safety from their enemies with whom he wil make warre and render them a reward meet for their deserts 12 And his eyes The second part of the description where his eyes are as it were a flame of fyre and on his head are many crownes but a name unknowne to all men but to himselfe alone As touching his eyes they are most sharpe pearsing al things which as flames of fyre consume whatsoever letteth the sight make lightsome the darkenesse it selfe and set most hidden things in the light What cā hide it selfe from such eyes Such an one shal Christ shew himselfe in drawing out his people into the light of truth from the hidden dennes and darkenesse whersoever they lurked so as this sharpnes of sight shal be very admirable to the world I wil say to the North saith the Lord give and to the South keepe not backe bring my sonnes from farre and my daughters from the endes of the earth Isay 43.6 The crownes are many because of the many singular victories which the Iewes shal get when first they shal give their name to Christ from those sundry nations among which they live dispersed striving as much as they can against their conversion But why is his name unknown that here we may know that great mystery to be wherat Paul cryed out O the deepnesse of the richesse both of the wisdome and knowledge of God! how unsearcheable are his iudgements and his waies past finding out Rom. 11.33 c. There he speaketh of this same thing of the hardening of the Iewes for a time calling at length in their time which whole matter he concludeth with an admiratiō of Gods wisdome affirming that no wit of any creature can comprehende the infinitnesse of the mystery So this vision foreshewing in the
they wer removed froÌ„ their place office whose genealogie was not found Nehem. 7 61.64.65 The Gospel is in truth savoury to no man neither doth any man give his name to it from his heart but he who is written in the book of life and in the booke of his heart hath a writing answering the same word for word 13 And the Sea gave up her dead The way wherby they that are to be iudged are presented before the iudgement seate to weet the Iewes wer gathered from all the corners of the earth as in the generall resurrection nothing shal hinder by what kinde of death soever any hath perished but that a body shal be restored to him Yet notwithstanding when as the Sea signifyeth corrupt and false doctrine by this also is noted that those Iewes which live in Christian countreyes of which sort are very many in Spaine France Germany Italy as it were in the bosome and compasse of the Popish sea of which we have spoken so many things before shal open their eyes to acknowledg the truth and shal fly togither at the light thereof ¶ Death ulso and hell gave up A Synecdoche of the general as though he should say and al that have dyed of any other death It must needs be that the karkeise be drowned in the sea or be covered with earth or rot in the aire or be consumed of the fire or devoured of beasts or some like thing As touching the drowning he said before the sea as touching the grave now he saith hell Death conteineth all the rest But seeing death restoreth those Iewes which live in the Christian landes and are infected with the Romish superstition death and hell shal restore them that shall live among Turkes and Heathen who are banished further off from salvation and are conversant in the inner parts of hell it selfe For so are al those nations of whom the name of Christ is either hated or not heard Neverthelesse it maketh no matter whither a man perish by sea or land either among Christians or among the enemies of this name 14 But hell and death A special execution on death Therfore as after the general resurrection no death shal raigne any more in the world besides that eternal which shal alwayes feed up and not consume the wicked so after the Church shal be restored by that full calling of the Iewes death and the grave shal raigne no more in her as of old while as scourges they alwayes lay upon the shoulders of the offenders but onely they shal serve to translate the elect into the Kingdome of heaven whereupoÌ„ they shall loose their former name They are cast into a lake of fâ—re not because either death or hell susteyne any person but because that which is proper to men is attributed to them as though he should say there shal be no torment any more eyther of death or hel but in the lake of fire where the reprobate dye for ever But from hence observe that seing hel is cast into the lake of fyre that is into hell properly so caled that it obtaineth an other proper signification then that which commonly is given to it in our mothers tongue It is takeÌ„ of many for the place of the damned but commonly it noteth not any thing but the grave and the common state of the dead as may be learned from this and other places of this booke 15 And whosoever was not found None shal be gathered into this Church but he that shal be of the elect How excellent is this preheminence of the Church which shal not be defiled with any hypocrites and counterfait Christians as before time How faire is this field which shall abounde with most fruitful corne without any tares and darnel Whatsoever is found in this nette may be laied up in a safe vessel Therfore it cannot be declared in words how amiable this most glorious spouse shal be It may come to passe that some may fall some time through humane infirmitie but holy admonitions and wholsome correction shal bring them againe to good thrift and repentance But shal every one of the Iewes be such Some shal not embrace the truth as is manifest from Daniel many arising to shame and perpetual contempt chap. 12.2 And we shal learne from the chapter folowing that some doggs shal be excluded without this city But they which now shal refuse the truth shal shew forth a manifest token of their reprobatioÌ„ that the Church shal not be subiect to be deceived any more Wherfore in this renewing the goodnesse and power of God shal be most famous through the whole world VVhich shal restore wretched men so wonderfully and make so singular choise of them whom he wil redeem But see how the godly shal receive comfort from hence For wheras every most holy man might iustly tremble through conscience of their sinns against this feare we have here a notable confirmation that election by Christ setteth us free from guilt CHAP. 21. AFTER I saw a new heaven and a new earth for the first heaven and the first earth were passed away and the sea was no more extant 2 And J Iohn saw the holy city the new Ierusalem come down from God out of heaven prepared as a bride trimmed for her husband 3 And I heard a great voice out of heaven saying behold the tabernacle of God is among men and he wil dwel with them and they shall be his people and God himselfe shal be with them their God 4 And God shal wipe all teares from their eyes and death shal be no more neither neither sorow neither crying neither shal ther be any more paine because the former things are past 5 And he that sate upon the throne said behold J make all things new And he said unto me write for these words are true and faithfull 6 And he said unto mee it is done J am Alpha and Omega the beginning the ende I wil give to him that is a thirst of the well of the waters of life freely 7 He that overcometh shall inherite all things and I will be his God and he shal be my sonne 8 But the fearfull and unbeleeving and abominable and murtherers whore mongers and sorcerers and Idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death 9 And ther came to mee one of the seven Angels which had the seven vials ful of the seven last plagues and he spake unto mee saying come I will shewe thee the Lambes wife 10 And he caried mee away in the Spirit in a great and high mountaine and shewed mee that great city that holy Hierusalem descending out of heaven froÌ„ God having the glory of God 11 And her brightnes was like unto a stone most pretious as a Iasper stone shining as Crystal 12 It had beside a great wall and hie having twelve gates at the gates twelve Angels and names written which
are the names of the twelve tribes of the childrē of Israell 13 On the East part there were three gates on the North side three gates on the Southside three gates on the Westside three gates 14 And the wall of the city had twelve foundations in which were the names of the Lambes twelve Apostles 15 And he that spake with mee had a golden reed for to measure the citie withall and the gates therof and the wall therof 16 And the city lay foure square whose length is as large as the breadth of it the length and the bredth and the hight of it are equall 17 And he measured the wall therof a hundreth fourty foure cubits by the measure of man that is of the Angel And the building of it was of Iasper 18 And the city was pure golde like unto cleare glasse And the foundations of the wal of the city were garnished with all manner of pretious stones 19 The first foundation was of Iasper the second of a Saphyr the third a Chalcedonie the fourth an Emerande the fift a Sardonix 20 The sixt a Sardius the seventh a Chrysolite the eight a Beryll the ninth a Topaze the tenth a Chrysoprasus the eleventh a Jacynth the twelft an Amethyst 21 And the twelve gates were twelve Pearles every gate is of one Pearle the street of the city is pure gold as shining glasse 22 Neither saw I any temple therin for the Lord God almighty and the Lambe are the temple of it 23 And this city hath no need of the Sunne neither of the Moone to shine in it for the glory of God doth light it and the Lambe is the light of it 24 And the Nations which are saved shall walke in the light of it and the Kings of the earth shal bring their glory and honour unto it 25 And the gates of it shall not be shut by day for there shal be no night there 26 And the glory and honour of the Gentils shal be brought unto it 27 And ther shal enter into it no uncleane thing neither whatsoever worketh abomination or lyes but they which are written in the lambes book of life Analysis HITHERTO hath bin the maner of gathering the Church afterward is declared what shal be the condition of it being gathered Which is shewed to be most happy first generally from the things seen a new heavē earth ver 1. the holy city ver 2. also from things heard partly in common touching the presence of God with men ver 3. Of the removing of calamities ver 4. a new restoring of al things ver 5. partly in private concerning the certainty of the Prophecy ver 5. of the mystery now fulfilled v. 6. and the rewarding both of the godly ver 6.7 and also of the ungodly ver 8. And such is the generall declaration The particular relateth the revealing cause an Angel ver 9. 10. And the thing revealed universally ver 10.11 By parts in respect of the wall and city and essentiall parts as the forme of the wall ver 12.13.14 The forme of the city ver 15.16.17 Afterward of the common matter ver 18. Speciall of the wall ver 19.20.21 Speciall of the city ver 21. The externe arguments by which the glory of this city is set forth is first God himself who is both the temple ver 22. and the light of the city ver 23. Secondly the Gentiles which shal bring their glory to it ver 24 both free from all feare and suspicion ver 25. also from any defiling by contagion ver 27. Thirdly a mervailous aboundance of things necessary the continuance of this glory in the chap. following Scholions 1 After J saw a new heauen The opinion of the resurrection from the ende of the former chapter hath mooved very many to interpret al these things of the Church as it shal be at length in heaven But wee have shewed that neither the last resurrection is intreated of there neithe doth the Spirit describe here to us the Angelical blessednesse of the Saincts after this life but of them yet conversing upon the earth as the thinges which are mentioned doo manifest in their places Neither perhaps is it needfull that the heavenly inheritance should be adorned with words which all know wel ynough to surmount any praises whatsoever even they also in whose eyes the Church on earth is otherweise despised but concerning this her estimation is lesse with mortall men then ought to be because shee is a stranger wherupon ther may hav bin a necessary reason to set forth more largely the glory and dignity of it The descriptron wherof notwithstanding maketh a way to comprehende in minde that celestial happinesse For if the magnificence of the spouse be so great on earth of what sort are those things which God hath prepared for his with himselfe But the mind is weakened at the thinking of this let us therfore turne our eyes aside to this earthly pleasantnes greater indeed then all words can set forth yet more capable to our senses and which within a few yeeres shal be made clare to the world The interpretation of the new heaven and earth may be taken out of that to the Hebrewes chap. 12.26 whose voice then shooke the earth but now hath declared saying yet once more will I shake not onely the earth but the heaven where to shake heaven and earth by the interpretation of the Apostle himselfe is to abolish the old manner of worship and people For heaven by trāslation is the temple and whole legal worship wherof that temple was the seate and place where it abode long as Heb. 8.5 From whence to shake heaven is to abolish that worship The earth are men and more properly the Israelites a people to whom that legal worship did belong Therfore to shake the earth is to shake the Israelites to remove them out of their place Neither hath the common use of speaking through this book digressed any whit from this signification of the words where heaven is the more pure Church the earth the degenerate citizens as we have seen in their places Even as God therfore in the first comming of his sonne shooke the heaven and the earth in reiecting that old both worship and people and ordaining and choosing a new so againe when it shal please him to have mercy on the forsaken nation and to bestow upō it salvation by Christ he shal darken the former glory of heaven earth making the dignity and honour of his new people so famous as if he had created all things a new Vherunto belongeth that of Isaiah For behold I will create a new heaven and a new earth as thoug he should say I will appoint a most pure manner of worshiping mee and wil take unto mee a new people in whose assembly I wil be honoured chap. 65.17 Of which sort is that of the Apostle If any be in Christ he is a new creature old
it were lawfull to departe froÌ„ the common edition Thou seest then that those faultes must be made good by thee and the fidelitie of the old Interpretour very ignorantly I will not say impudently boasted of though in deede so it was needfull for thee by reason of that dutifulnes wherby thou art bounde to Rome 6 And hath made that is and which hath made by a want of the relative as but now we have said All those things tende hereunto that they may teach that Christ hath not these good things for himselfe alone wherwith we have heard by the wordes last handled he is endued but doth poure them on the elect wherby they may be blessed thorough the participation of them ¶ Kings and Priests to God Some reade A Kingdome and Priests as also the common translation hath It makes not much for the meaning yet it is more likely that there is a conioining of persons betweene themselves than of things and persons The elect are Kings by participating of Christs Kingdome through which we have overcome the law death and sinne and doe daiely triumphe over the world treading under foote the same by faith 1 Ioh. 5.4.5 By him also we are Priests who being dead in him we have God mercifull to us and a waie opened to call boldly on him But he addeth wariely that we are made Kings and Priests to God that we maie not thinke that this honour is given to us eyther to trouble civill matters or to confound Churches politie ¶ To him be glory This is all that we can render for his exceeding benefits namely to wish that by his righteous praises he be celebrated amoÌ„gst all men And this thankesgiving seemes to be undertaken for Gods present gift thorough the knowledge of Christ poured forth on the GeÌ„tiles Beholde he commeth with the cloudes A benefite to come to be expected at his glorious coming To come with the cloudes is to manifest himselfe with a storme and tempest and wonderfull terrour of vehement and great lightening to be avenged on the wicked and to deliver his After which maner Daniell also speaketh of his coming J saw in the visions of the night that behold one like to the sonne of man came with the cloudes of heaven chap. 7.13 For so the notable iudgements of God ar wont to be described by which he poureth forth his fervent wrath on his enemies that we maie thinke that all creatures doe fight for God also he will use the heaveÌ„ the earth to helpe his people and furthermore that the reprobate shall have no meanes to escape After the like maner the Psalmist being delivered out of the handes of his enemies praiseth God for his power shewed from heaven in delivering of him Ps 18.13.14.15 In Mathew it is saide he will come on the cloudes chap. 24.30 but it may be in the same sence which is in Ps 18.11 and he sate on the Cherubins and did flie c. But the Angels affirme that he will come as they had seene him going into heaven Act. 1.11 And no feare was there onely the cloude tooke him awaie out of their sight but without any stricking of terrour But the similitude seemeth to be referred to the truth of the humane nature in which he shall returne to be seen of all men after which sorte he went into heaven not for the pompe and maiestie of his coming or the Angels speake in regard of the Godly to whom his coming shall be most ioyfull for which the reprobate shall in vaine desire that the mountaines should cover them All be it it shall be manifest by those things that follow that here these wordes are not spoken of his last coming but onely allude unto it because of the similitude ¶ And they shall waile over him Here the wailing is of repentance not of desperation as is plaine out of Zachary from whence these wordes are fetched and they shall looke saith he to him whom they have perc d and they shall lament over him as a lamentation for their onely begotten chap. 12.10 But seeing that when men shall stand before the throne of the universall iudgement their repentance shall be to late by no meanes these things seeme that they can be uÌ„derstood of the last iudgemeÌ„t neither of that his coming with the cloudes which but now he spake of but rather of that his excelleÌ„t glory which shall be manifest in the world in the calling of the Iewes Those are they which once perced him but at length they shall beholde him all the Tribes of the earth that is the whole nation of the Iewes shall with aboundaÌ„ce of teares bewaile the wickednes of their ancestours for delivering Christ to death And in deede the Revelation staies her narration upoÌ„ their conversion as hereafter God willing it shall be manifest And because then the glory of Christ shall be very great in the earth a most lively patterne of that which shall shine in the last daye a preparation unto this is brought for the beautifying of it Neither alone in this place but as it seemeth also in many other ¶ All Tribes These things are proper to the Iewes to whom once tribe by tribe the promised land was divided The thing could not in more exquisite wordes be declared Sometime the tribes are taken metaphorically but in no wise here seeing that Zachary mentioneth by name the Iewish tribes The land saith he shall lament every family apart the family of the house of David â—part the family of the house of Levy apart all the rest of the families every familie apart The lamenters here are those which were percers and the tribes are of those that lamented therefore of them which perced him to wit of the Iewes to whom properly this sinne belongs Therefore these wordes of the Apostle are thus as if he should saie Beholde he comes with the cloudes all men of all sortes shall see him also those which perced him to wit the Iewes whose predecessours crucified Christ and perced his side with aspeare these being scatered every where thorough all nations shall at length be convertâ—d to the true faith for earnest grief shall morne both for the detestable iniquity of their forefathers and also for their so long hardening yea Amen And so finally this is the summe of all that the benefite of Christ partly present is here celebrated in the calling of the Gentiles for that which he before spake of Kings and Priestes is referred to the seaven Churches of Asia that is to all the Gentiles embracing Christ at that present for which cause there is attributed to him the praise of glory power partly to come in the calling of the Iewes which we have declared to us both by their repentance and also by the desire and wishe of all the Godly ¶ Yea Amen The fervent desire of the Godly desiring this coming is expressed in greeke and hebrew for this shall be the wishe of all nations The
purpose by very small thinges and having a faire colour He would abhorre Idols in words as much as any other and would cry out that the honour which he commaundeth to be given to Jmages is farre from this ungodlines by such wordes deceaving the unskilfull and bringing them into this offence of which the Spirith speaketh 15 So thou hast c. The reddition of the similitude whose proposition is not spoken a word of Thus it should be full As once the Israelites had those that held the doctrine of Balaam so thou hast them that holde the doctrine of the Nicolaitanes In stead of the proposition he attributeth the doctrine of Balaam to the Pergamen Church because it was proper to his Antitype but from whence may be gathered the first part of the similitude But this poison of the Nicolaitanes had infected doubtlesse Pergamus ¶ Which J hate as before the comon translation is repent likewise And so he beginneth the verse following in this sense as I have warned the Ephesine Church so doe I admonish thee But this is weaker then if he did commaund simply repent 16 I will come against thee quickly and fight against them He threatneth a double punishement one against the Church it selfe against which he saith that he wâ—ll come quickly The other against the corrupters against whom he saith he will fight with the sworde of his mouth For wee may not thinke that he will come against the Church onely to take away those plagues destructions of men for this could have no feare but would be a thing to be chiefly wished but shee also must suffer the punishment of her negligence as they of their wickednes Therfore this violent breaking into the Church was a certen chastisement by warre or some such calamity as is manifest in the Antitype whose times were very troublous partly by the overflowing of the Northerne Barbarians partly by the Saracens whom the Devill armed against the seed of the woman after shee fled into the wildernes as we shall shew at the chap. 12. to which times these things perteine but here generally and obscurely shewed because this place suffered not any ampler light The other punishment is against the Balaamites against whoÌ„ he will use the sworde of his mouth For we must observe how he distinguisheth these from the Church of her he sayd I will come against thee then turning his speach to the Balaamites and J will fight saith he against them But what is it to fight with the sworde of his mouth Whether to inflict the punishments which he hath threatned in his word Certenly Paul saith that he had in readines wherewith to punish all contumacy 2 Cor. 10.6 And Ieremy is set of God over the nations and Kingdomes to root out and destroy c. chap. 1.10 For there is no weapon in the whole armory of the world so effectuall on both partes Wherfore seeing by the iudgement hereof all fornications and Idolatries are appointed to a iust punishment worthily may he say that he will fight with that sworde according to the rule whereof the pronounced iudgement is exercised But nowe when in an other place it is sayd of Antichrist that Christ shall consume him with the spirit of his mouth 2 Thes 2.8 which maner of speaking what force it hath we have learned by experience to wit that his errours convinced his lyes detected then his fraude and deceits set in the open light he shal be brought to destruction these wordes seeme to have the same meaning And certenly after that the Church was for a while scourged by those Norther Souther barbariaÌ„s Christ begaÌ„ to vexe those PerganieÌ„ impostours with the light of the truth for about the yeare 1120 arose certeÌ„ godly men which preached openly that Antichrist was come that the holy dayes Ecclesiasticall broken songs prayers for the dead pilgrimages oyle extreem unction the rest of that sorte were superstitious things Worke Trip. Henric. Mon. Thol To these were added in a short time after the Waldenses the Albingenses Parisienses who published a booke of the perils of the Church many other private men FroÌ„ theÌ„ce began this fight which was soft in the beginning terrible rather in the shaking of the sword then in wonding but after coming to a iust full battaile as after we shall see which hath fallen out prosperously to the godly hitherto by the grace of God but most unhappily to them that dwell at Rome in the throne of Sathan 17 He that hath an eare Let every one drowned in the Romish superstitioÌ„s give eare let him attende hearken in what account with God is that unmaried Vicar of Christ of what price is that famous much spoken of Rome that Chaire of Peter the piller of truth mother of the faith of all Churches to wit that chief Prelate that wicked Balaam the very city which is renowmed with the vaine praising of men the gate of heaveÌ„ is the very palace throne of the Devill Neither let any thinke that hatred doth wring these words from a man that is an adversary but let him compare the prophecy the event which if he shall see to agree in all things let him know that he is warned of the daÌ„ger not so much by the words of maÌ„ as by the H. spirit ¶ To him that overcometh I will c. The reward is threefould hiddeÌ„ MaÌ„na a white stone an unknowne name written upon it Every one of which fit the times in a wonderfull manner As for Manna it is the meat of the wildernes ministred froÌ„ God when there was no meanes to have other bread And in this Pergamen state when the company of the Nicolaitanes Balaamiticall ofspring that is Romane Jdolaters possessed all places the Church was conversant in a waste unpleasant terrible wildernes whether wee shall see the woman betake herselfe flying from the Dragon ch 12. But Christ feedeth the same with the meat of the wildernes as once the Israelites For he will not be wanting to his in the most hard times but bestowe aboundaÌ„tly the ioy of the Spirit wherby not onely they may be preserved in life but also be very glad as for the greatest ioyes Therefore this Manna is the same meate with the fruite of the tree of life in Paradise as hath bin observed afore ver 7. but the manner of ministring of it is divers there in a most chast pure and flourishing Church it was the fruit of the tree in the middes of the paradise of God here the truth being despised contemned trode under foot utterly opressed with most thicke darknes it is MaÌ„na the foode of the wildernes this meate should be hiddeÌ„ froÌ„ the world they should suppose theÌ„ famished who had fled into this wildernes as the Egyptians did thinke the Israelites for this cause would perish suddeÌ„ly But God did sustaine his extra ordinarily with this bread of Angels Yet there is this
are not rehearsed expressely in the vision of the first Chapter They doe greatly helpe to declare the administration of this Church Touching the city Philadelphia it selfe we finde no other thing but that in the age following there abod in that place a famous congregation of the faithfull over which Demas had the charge as is gathered from the Epistles of Jgnatius In the Antitype a divine power specially shineth forth sanctifying the Church by kindling the desyre of godlines and in making it in Christ Iesus fit and cheerfull to every good worke Let my wordes be without envy the true doctrine soundeth no where purer the worship lesse corrupted more flourisheth the faithfull diligence of the Pastours is performed more willing obedience of the people nor greater reverence of all religion among all degrees But this holines seemeth chiefly to respect manners In which thing is not to be passed over that famous testimony of Iohn Bodin speking of them of Geneva Of whom that thing saith he is prayse worthy if any thing any where in the earth and which maketh a comon wealth to flourish if not in riches and greatnes of Empire yet certenly in vertues and godlines namely that censure of the Popes then which nothing greater and more divine could be devised to bridle mens lusts and to represse those vices which by no meanes could be amended by any humane lawes and iudgements How be it that this restraint is directed after the rules of Christ first privatly and friendly after some what more sharply then if thou obey not there followeth an heavie grave and effectuall prohibition from the holy things after the interdiction is the punishement of the Magistrate And so it cometh to passe that those things which are punished no where by the lawes are there restrained without any force and sturre or great adoe Therefore noe whoredomes no drunknesses noe daunâ—ings noe beggars noe idle persons are found in that city Those are his wordes in Meth. of History chap. 6. Worthyly is the sanctifyer of the Church to be praysed who hath wrought that they should will and effect these things according to his free good will There is the same care and fruit also of the rest according to the measure which Christ vouchsafeth to every congregatioÌ„ of them Neither is his trueth lesse excellent both in as much as he is a Propheâ— in teaching and also a Surety in promising Wee shall see this double trueth in the following Church to be distinguished by their proper wordes both which the Greeke worde true seemeth to containe when it is put absolutely and by it selfe And as touching trueth of doctrine wher is it more pure and more sincere in the whole earth The whole Papacy hath here his throate cut The Anabaptists Antitrinitaries Arians and such like monsters raysed up againe from hell partly in Germany partly in Transylvania have founde no where a fiercer enemy What also hath it not assayed that shee might pull away from the Germane Churches their errours Neither doth shee keepe onely the doctrine of salvation uncorrupt but also shee both delivereth and teacheth in writings and exerciseth in practise a syncere maÌ„ner of administring wherby salvation is bestowed Certenly the whole will of God is communicated with his saints so as Christ taketh to himselfe not undeservedly this prayse of true in governing this Church He doth also performe plenteously that which he promised that he would keepe safe and sound those that seeke him with an upright heart What have not endevoured the Franch man the Spuniard the SavoyaÌ„ the Pope to roote out them of Geneva a small people and environed on every side with enemyes and shut up from all ayde of friends Neverthelesse it flourisheth yet still thankes be to God and shall flourish hereafter while all her adversaryes burst with envy as long as shee shall continue in this holy order The French Church hath ben preserved hitherto no other wise then the three children in the fornace Who would have beleeved that the Lowe Countryes had ben able to resist and withstande the raging Philip the cruell Duke d'Alve and so many bloudy Tyrants But true is he who hath promised this honour to his saints that they should binde the Kings with chaines and their nobles with fetters of iron Psalme 149.8.9 And that I may not speake of every each one they can be safe onely by thy protection o most high God who art constant in all thy promises whom both enemyes almost infinite doe persecute with deadly hatred and also to whom many of their freindes through envy wish not very well ¶ Who hath the key of David The third property perteineth also to the same administration Christ openeth and shutteth to whom he hath thought it good the entrance into the kingdome of Heaven by his regall power Which faculty in deede he bestoweth upon all his which doe declare and preach the worde purely and syncerely but which is principally to be seen in that part of governement wherby obstinate sinners which will not yeilde to admonitions are delivered to Sathan by the Ecclesiasticall censure and are cast out of the Church which is the Kingdome of Heaven according to that Whatsoever yee shall binde on earth shal be bound in heauen and whatsoever yee shall loose in earth shal be loosed in heaven For where two or three are gathered togither in my name there am J in the middes of them Mat. 18.18.20 By these therefore is shewed that the power of opening and shutting of binding and loosing is very effectuall in these congregations and more over also the whole administration of the censures And what godly man doth not thanke God from his heart and extolleth not with worthy ptayses the holy paines of this Church which restored discipline fallen into decay and brought it backe to the rule of trueth and use of the primitive Church But it is to be observed that this key was sayd before to be the key of Death and Hell in the first Chapter and 18. verse by one part denoting the whole force of them Therefore that key is to be feared which locketh up the gate upon the wicked being thrust into Hell howsoever they despise the same with security And yet notwithstanding no lesse pleasant to them that feare God because it unlocketh to them the dores by which they may enter unto life But why is it called of David seeing it is of Aaron rather whose office was to keepe away the leprous and uncleane from the holy things and to shut up the Temple against them Certenly the Priest onely could pronounce men uncleane he was not wont by an ordinary proper power to use force to compell the disobedient Christ both King and Priest is very mighty in both facultyes and powers and ioineth togither both in this Church who not onely rayseth up Pastours that they should denounce men uncleane but also together adioyneth the civile Magistrate that he should give his ready and diligent labour
ceremonies of the law By which thinges they have made themselves to be the Synagogue of Sathan and not a congregation of saints whatsoever they affirme to the contrary in wordes In the Antitype are Iewes as many as intangled in errours challenge to theÌ„selves alone the trueth faith salvation and promises of God speaking of nothing but the temple the temple of which sorte were the Arian Bishops under Constantine Constance and Valence and such as are at this day the Romanists glorying no lesse in the Chyre of Peter then of olde the Iewes in their temple These onely will be Catholikes their Church to be the onely spouse of Christ that noe salvation can be found out of their congregations But let them deceave themselves with as goodly wordes as they will by their true name they are false Iewes in shew onely Christians who gather congregaâ—ions in the honour of the Devill God acknowledgeth theÌ„ not which thrust upon him an other worship theÌ„ that which he hath appointed froÌ„ heaven Some of these therefore are giveÌ„ to this holy Philadelphia seeing there are many dayly whoÌ„ God of his singular mercy plucketh out of the iawes of Antichrist enlightneth their eyes that they may acknowledge embrace the truth AmoÌ„g which are Peter Vergerius Peter Martyr Hier. ZaÌ„chius MartineÌ„gê° many other both ItaliaÌ„s other natioÌ„s who first being papists were afterwards converted to the trueth ¶ Behold J say Excellent doubtlesse was once the victory of the PhlladelphiaÌ„s over the Iewes no lesse famous shal be at leÌ„gth the triuÌ„phe of this Church over the Papists Hitherto we have fought with theÌ„ by pen inke but the time shortly cometh wheÌ„ they shal be rooted out by weapoÌ„s chiefly by the labour of this Church as after shal be shewed more playnly Rome shal be destroyed of some other but being overthrowne holy Philadelphia shall pluck up by the rootes the remnaÌ„ts of the Popish kingdome so as no name of it shal be left as wee shall shew in chap. 19. For this worship of the false Iewes perteineth to that time wheÌ„ the Romish beast being cast into hell all his hostes shal be killed with the sword that cometh out of the mouth of him that sitteth upon the horse ¶ And they shall know that J have loved thee For hitherto thou art made a mocking stocke neither doe unthankefull men acknowledge any love of mine by the singular gift of godlines which I have bestowed on thee But then I will adorne thee with those things also which are in account with the world thou shalt set up a token of victory over thy enemyes shalt inrich thy selfe with their spoyles that every one may be compelled to coÌ„fesse that thou art dearly beloved whoÌ„ contrary to all hope they shall see increasâ—d so woÌ„derfully O holy Philadelphia cherish thy hope with these things neither be grieved in minde whatsoever the world saith otherwise 10 Because thou hast kept c. My worde doctrine which I have taught the world with great patience and which is also to be preached allwayes with the like patience which I see thee to have used to thy great perill yet thou hast abode constantly in thy duty ¶ J will keepe thee also c. But what is it to keepe froÌ„ the houre Would not God suffer the teÌ„tatioÌ„ to touch the PhiladelphiaÌ„s at all It could scarse be done that they should be free altogither in the comoÌ„ calamity of all the world To keepe therfore is to deliver as the Lord did keepe them out of the handes of their enemyes that is delivered Iud. 2.18 as though he should say I will not suffer thee to be overcome in that teÌ„tatioÌ„ but I will give thee strength by which thou mayest not onely beare conragiously the calamity but also overcome be victor But what is this houre of teÌ„tatioÌ„ In the type it selfe that persecutioÌ„ doubtles under Traian which Philadelphia togither with all the other Churches susteined Neither is it to be omitted why in the Epist to the Ang. of Smyrna he sayd that the same afflictioÌ„ was of x dayes which in this place he included in one houre in both places he respecteth the coÌ„curring of the type Antitype there because uÌ„der CoÌ„staÌ„tine CostaÌ„ce ValeÌ„ce within which times wee have shewed that the Antitype of the Smyr Church is to be limited there should be a loÌ„g calamity raging in the greatest part of that space he defyned that afflictioÌ„ by x. dayes in which he noted both the yeares so many as TraiaÌ„ should go on with rage also that loÌ„g delay in the Antitype under the ChristiaÌ„ Emperours But seeing in the Antit of the Philad Church there should be afflictioÌ„ farr greater then all yet short he hath ioyned the same trouble of times in one houre in the type This teÌ„tatioÌ„ therfore yet to come which shall come upon the whole world is the last fight of the Rom. Antichrist in the west of the MahumetaÌ„ Turke in the East very terrible in the whole preparatioÌ„ but on which the Church shall carry away the victory to be preferred farre before all the triumphes and the victoryes of all men Of which is here giveÌ„ a tast the full declaration is reserved to his owne place But seeing in this battell there shal be a comoÌ„ victory of the whole Church and here seemeth to be promised some thing proper to this alone peradventure this tentation shal be an other which shall goe before that warre And before wee have heard that in the Church of Germany some grievous thing doth hang over their head For he threatneth that he will come as a thiefe Then also in the Church following wee shall see that some storme is to be expected Wherefore it is to be feared that shortly this tentation wâ—ll come upon us and shake the Christian Churches with an horrible teÌ„pest Besides the coniâ—cture of this place the sinnes which reigne every where not without causâ— indeede may increase this feare It shal be profitable for every one to prepare himselfe that he may stand firme in that day And wee may gâ—ssâ— at the greatnes of this tempest in some sorte from the very words themselves For they promise that this alone shal be kept pure sound and undefiled whereto belongeth also the reward of Pillars ver 12. What then shal be done with the other Churches The future disturbance of all things seemeth so miserable that there shal be left noe face of any Church any where besides For it seemeth that those Churches at length shall by the iust iudgement of God come to nothing which have not regarded a full reformation 11 Beholde I come quickly Hitherto the good thing the way to preserve is by constancy unto which he exhorteth first by his quicke coming The Philadelphike Church felt the houre oftentation by and by after this writing For Traiane succeeded next after Domitian under whom Iohn receaved this Revelation Neither shall the newe
that is given to him that sitteth on the throne is thankesgiving in which the Beasts goe before as the captaines standerd-beates of the publike congregation ver 9. Afterward the other body of the Elders followeth both in adoration ver 10. also in consent to the same glorifying ver 11. after that custome wherby God is worshipped in the christian congregations Such is the congregation of the Godly before God and some such might be alwayes although not evident and visible to the world in equall glory at all times Scholions Afterward J saw Those things being declared which are of some short time nowe the Spirit those boundes being enlarged pursueth with a continued order those thinges which should shewe the comon and entyre face of things from the time of this writing unto the last ende The handling of which things wil be admirable neither wil be accomplished and performed without his ayde alone which shewed these thinges first to his servant Trusting therefore to his grace I will proceed in the worke begun Vnto the finishing whereof howsoever other things shal be wanting certenly faithfulnes and diligence in searching out to my power shall not be wanting These first wordes are perteining to a newe preparation unto a newe prophesy For Iohn is noe more conversant on the earth but is taken up into heaven where through a doore opened he beholdeth wonderfull changes of things that were to be knowne by noe other way Therfore the manner of the Prophesy following is divers from the former That former is straighter even as also the place where it was seen a small Iland compassed with the sea this spred farre and neere passing all measure even as also the heaven it selfe containing all things within his compasse Furthermore a certen visible print and signe of thinges to come was there to be seene in those seaven cityes For the Churches that after were to be inlarged increased should be pourtrayed and drawne out by the will of God according to the present image and figure of them but there was noe token or shew among mortall men of the things to be spoken of in this second prophesy For the peculiar iudgements of which there is most speach here are to be fetched from that secret revelation alone Vnto the heaven then where liberty of this vision was given is added afterward the booke sealed with seaven seales then noe creature sufficient to open the same nor any sufficient power of any one except of the Lambe onely as wee shall see in his place All which things as they declare the excellency of this Prophecy so they require our greater attention and earnest bending of our mindes to them As touching the wordes the first voice is heard because there is the same author of both Prophecies and soundeth like a trumpet wherby the thinges heard may be made more certen and out of doubte might be perceived the better of Iohn as hath ben observed at chap. 1.10 It biddeth to come up hither where onely the things might be seene of which there was noe tracke or path made in the earth And he would not that he should see a farre of as through the doore by which meanes he might be deceaved or not see the thinge playnely enough but that he should be present and before him that he might have a certen undoubted knowledge of the things But that which followeth is not voyde of doubting howe he may say that he will shewe a vision of things which must be done after these For whether should the following Prophesy not take her beginning before that former of the seaven Churches should attayne his ende But in them wee see is intreated of thinges of our time or if wee respect the bare types many thinges to come were fore shewed moreover in those thinges that followe it shall noe lesse appeare that Iohn doth tell of things agreeing with their owne times so that the wordes cānot be so understood by any meanes Wherfore neither is that distribution firme wherein the whole Prophecy is distinguished into thinges present and future The Spirit followeth not such distribution but mixeth many future thinges with present as they are counted Wherfore these wordes after these thinges are not refferred in respect of their beginning to the end of the former prophecy but unto the present age of Iohn yea unto that very moment wherin the Spirit revealed these thinges from whence a newe beginning be in taken he describeth the continuall course and terme of time of the whole Church and annexeth those things which could not be understood sufficiently from the former types Therefore Theod. Beza well translated heta tauta by and adverbe hereafter But in respect of the end not without cause this second Prophecy is counted after the former as being of a farre longer time reaching unto the last cōming of Christ wheras that former is termined with farre narrower boundes Frō these things therfore there are as wee take it two things chiefly to be observed First that from this place those things onely are handled which doe follow the tyme of the revelation made For so he speaketh playnely And J will shew thee the thinges that must be done hereafter Which being marked of certen Interpreters I mervayle was not observed in their expositions But the times through the whole treatise to be confounded so by a whirlewinde that all thinges were wrapped in most thicke darcknes Wee being taught by their exemple wee will borowe light from hence for the exposition following The second that this Prophesy belongeth to the whole Church which is neither tyed to any particular Churches nor is ended with any other boundes then the whole frame of the world The Spirit set in the first place that particular Prophesy that he might relate comon thinges commonly without interrupting of the narration 2 Therfore I was suddenly ravished in the Spirit Here is the same authority altogither which was before as well from the person calling as from the persone called For it is the same holy inspiration of God which he mentioned in the first chapter verse 10. But what neede was there of a newe inspiration Had the former ceased that in a certen distance of time it might be kindled a fresh Without doubt the instinction was continuall without intermission but he saith that it was suddenly in the Spirit because the Spirit did frame him to receave newe visions unto which he perceived himselfe prepared forthwith The whole Revelation seemeth to have ben finished in that one Lords day chap 1.10 and therefore that there fell out noe intermission after that it began once to be exhibited ¶ And beholde a Throne was placed in heaven Such was the preparation by a newe calling now he cometh to the cōmon type of the holy Church The description of which was necessary before he should enter into the other Prophesy For when as her manifolde dangers and notable alteratiōs were to be rehearsed her flight returne
false friends open enemys coūterfait Sosiae who should vaunt themselves under the shewe of her and many other things of that sorte were to be declared with which shee should contende and have to doe it was needfull that first a certen forme and image of her should be pourtrayed which is the principall point of the treatise following lest peradventure in so great sturres and troubles wee should suppose her to have ben wholy extinguished and abolished or at least wise her face being not knowne wee should be the more hindred from acknowledging of her Werfore wee shall finde this Type to be common to all ages as of which there is mention made in the fourteene chapter of this booke and thirde verse Where the companions and followers of the Lambe sing a newe songe before the foure Beasts and the Elders And againe nearer to the ending of the Prophesy the foure and twenty Elders and the foure Beasts fall downe and worship God as may be seene in the nineteene chapter of this booke and in the fourth verse So in other places as speach is made of the true Church so farre as any thing is to be done in the publike assembly shee is noted alwayes after the manner of this type For wee may not thinke that any congregation on earth is to be found of so absolute purity and sounde perfection as is here described but that all the holy assemblyes of the elect are counted such in Christ before God the Father although much terrene dregges be sprinckeld upon them according to that The Church to be sanctifyed by Christ to be purged by the washing of water through the word made also glorious without spot or wrinkle or any such thing but to be holy and without blame Ephes 5.26.27 An exemple of which description wee have here set before our eyes And for that purpose besides that wee should conforme all our assemblyes unto this rule even as Moses was commaunded to make the frame of the Tabernacle and all his implements altogither as was shewed to him in the mount Exod. 25.9 But the type of our Church is shewed in the very heavens according to the more plentifull glory wherewith the Gospell shyneth above the Lawe But howe much the more diligently all things are to be considered Seeing therfore wee knowe the drift of the vision let us search out the exposition of the severall things First the head it selfe of the Church is described such as the true members doe alwayes confesse and worshippe both by his sitting in a Throne in this verse and also by the similitude following The sitting declareth the maiesty and glory of the most high God and noe lesse his steddy and stable dwelling among the Saints in whose assembly he hath placed his throne of dignity to goe to noe other place And because there is but one throne and one that sitteth on it wee knowe that God is one in nature power maiesty glory and that there is not any other beside who ruleth in the middes of the saints Therfore the holy Church worshippeth and prayseth with all honour and reverence the one onely supreme Iehovah 3 And he that sate was to looke on like Aretas the Complutent edition and the Kings Bible doe not reade these first wordes and he that sate was but they adde by and by to the ende of the former verse these following wordes like in sight Our bookes and the comon latine translation doe distinguish more playnly the sitting and the similitude which thing in describing the true God seemeth that it ought not to be omitted This verse sheweth a little more fully of what sorte this one God is of whom yet it setteth forth noe image but onely a certen kinde of colour after those auncient representations made once to the olde people You saw sayth Moses noe similitude in the day that Iehovah spake to you in Horeb out of the middes of the fyre Deut. 4.15 For the same is that one true God reigning in the Christian assemblyes whom from the beginning the primitive Church worshipped And seeing that in the infancy of the Church he shewed noe image of himselfe much lesse is any similitude to be expected in this up growen and ripe age This is a more familiar fuller manifestation seeing beside one and the same essence which the common glory noteth the incomprehensible distinction of the three persons is in some sorte revealed by the three pretious stones the Iasper Sardin and Emerald For it pleaseth the Spirit to use the delightfull Iewels to disclose these mysteryes because the grace and beauty of these doth most of all excell in this world belowe whereupon they may be most fitte images of that pleasantnes which exceedeth all created understanding especially seeing the representation is rather of the vertue then of any forme The first sight of the Iasper resembleth the person of the Father this Iewell is greene and not without cause called the mother of Jewels the kindes of it are so many and the honour so auncient And what more fitly among pearles could shadowe out the Father who is the first in order alwayes of a flourishing eternity of whom the other persons have their beginning and originall The second sight is of the Sardin wherby the Sonne is represented This Iewel is redde of a fleshly colour frō whēce also it is called a Carneole fitly in deede being in his stead who tooke upon him flesh for our sake and was made a man like unto us The third sight is of a rainebowe of the colour of an Emerald wherby the H. Ghost is noted He compasseth the Throne round aboute as in the booke of wisdome chap. 9.4 compassing the whole circuit of the divine maiesty with an unutterable sweetnes For the Emerald doth shewe so acceptable pleasant and shining greenes that the eyes beholde nothing more gladly Yet this Raynebowe is not like that which is comonly so called For this is not over against the Throne but about the Throne neither is it an halfe circle but whole and full on every side For it is rounde about the throne finally it is not of three colours as the true Rainebowe but of one onely and simple colour of the Emerald Such therfore is that God one in nature three in persons the head and centre of the Church whome alone the faithfull are in love with and doe worship taking pleasure most sweetly with all their hartes in his incomprehensible sweetnes ¶ And rounde aboute the Throne So is the Head nowe he adioyneth the body like the circumference of this centre as wee have sayd Which is described by the place the number of members age apparell and crownes The place is double common about the hyghest throne and proper the peculiar throne of every one The comon rounde about the throne is before behinde at the right hand and at the left that it may parte the Raine bowe which compassed also the Throne but with a contrary situation above beneath and
on both sides at the right corners Although the Rainebowe seemeth not so much to be divided or touched as to be included with this compassing of the Elders which neverthelesse it should cut in the middle as it were if it were extended unto a full compasse Vnlesse peradventure the highest throne be set in the same playne place in which were the thrones of the Elders for then the Rainebowe shall not be in a contrary seate or situation but shall be compassed onely with a longer circuite as the circumferences nigher the centre are wont to be contained in those that are further of This common seate is attributed to them from the manner of the saints who are called his compassers as vowe and performe to Jehovah your God yee that stand round about him Psal 76.12 And as Christ promiseth that he will be in the middest of them that shal be gathered togither in his name Mat. 18.20 So in olde time the Tabernacle was set in the middes of the Jewes camping Numb 2. And this is for the confort of the Godly whom all God receiveth without respect of persons being alike nigh to all that call upon him least peradventure any should complaine that he is dealt with all uniustly as who being set in a latter place hath noe accesse unto God but by messengers and mediatours The proper place is every on s Throne For they sit upon Thrones Wherby is signifyed that all are of a Kingly dignity of which an other marke is added in the ende of the verse namely the Crownes This honour the saints enioy by Christ who hath made us Kings and Priests to God and his father chap. 1.6 Neither doth he adorne with this benefite some fewe excellent faithfull on s a part but receaveth all the elect into the fellowship of the same honour Every one knoweth howe this certen number of foure and twenty thrones and so many Elders tormenteth the Interpreters Some referre it to the twelve Patriarches or the twelve Prophetes so many Apostles But the thing as it seemeth is farre from the trueth For he speaketh of future congregations not of those that were past as before ver 1. Then of such whose office is performed on earth not in heavē properly so called as afterward wee shall see ch 14.3 15.7 That I may not say that they swerve wholy from the scope of this vision Others apply it other way but it were to longe to recken much more to confute all opinions It shal be sufficient to propound that which seemeth most likely to mee to put it to the iudgemēt of the godly The Spirit alludeth to that distribution of the holy offices servants of the King ordayned by David from God into 24 orders 1 Chr. ch 24. c. For first the chiefe Priests were distributed into 24 orders After the same māner the chiefe Levites that served the Priests in the same ch ver 31. So the holy Musiciās ch 25. the Doore keepers ch 26. Of those that served the King 24 thousandes in their severall distributiōs ch 27. Therfore seeing the whole congregation of the children of Israell whether wee respect the tribe of Levi or the rest of the people accoūted after a sorte for the Kings lot whose affayres they did administer was distinguished into 24 orders not without cause those Elders which are both Priests Kings are in steade of all the faithfull serving Christ are rekoned in so many orders by the same number And togither also is shewed by this number of 24 how much larger is the Church of the Gētiles thē was that of the Iewes This was cōtayned in 12 Patriarches as the chiefe heads that greater by halfe that is many degrees which a certē measure signifyeth indefinitly exceeding so in multitude of cityzens as also in clearnes of the things knowne Whence the neerer they came to the times of Christ so much were all things in former time the clearer greater How cleare made David the service of the Tabernacle the offices being described their place assigned to every one But the Temple of Salomon surpassed all the former glory all things were made with larger dimēsions accordind to the increase of the light of the Sunne approching neerer whē Christ at lēgth was exhibited the Sunne attained to his height by whose brightnes all the former light vanished away So thē is the number as touching the age all are Elders not because of their feeble strength wasted through old age but for their gravity worthy of reverence their mature iudgements by which they embrace the truth then also because they have a certen present possession of their dignity such as agreeth to perfect men of a cōfirmed strengthened age Infants although they be worthy honour through the right of inheritance because of future hope yet they want the present fruition of things And in the whole time in deede of the Lawe the heire was an infant and differed nothing from a servant brought into bondage under the elements of the world as under tutours governours but whē the full time came we ar no lōger under a schoole maister but ēioy the liberty of mē so as all the faithfull now ar called Elders most sigificātly Gal. 3.25 4.1.2 c. White raimēt is the marke of the Priest hood Ex. 28.40 which office the beleevers in Christ doe execute giving up their bodyes a living sacrifice holy acceptable to God that their reasonable service of God Rom. 12.1 The golden crownes of the head manifest the solēne maiesty of a kingdome For Kinges doe not alwayes beare their crownes but in solēne assemblyes where they will shew plainely their glory according to the presēt occasiō But there remaineth still to these the solēne honour of royall maiesty whose crownes ar never put off except whē they give honour to the supreme King whē their bare heades ar more honourable then they thēselves crowned with a Diademe The Complutent edition and the Kings Bible doe not reade and they had nor Aretas yf they are to be added the usuall defect of the article is to be supplyed in this sorte who also had 5 And out of the Throne proceeded Hitherto the body The giftes that doe accompany it are first of Protection for out of the throne come lightnings and thunders and voices because for the Churches sake God in fearfull manners doth punish the wicked who are plagued for the contempt tyranny and iniuryes which they have don to his singularly beloved spouse and at lenght they doe feele the delaying of the vengeance recompensed aboundantly with the sharpenes thereof The punishement of the persecutours are witnesses whose rage and fury God hath alwayes punished in this sort by his speciall providence Otherwise howe could the truth have bin spred and extended even unto these times in so deadly hatred of the world But he that setteth on the throne doe not permitte any to oppresse his saincts without punishement
unskilfull multitude or of the base people and that he might either be present or absent at his pleasure but let him beholde here Kinges attending to the voice of the Beasts nor that once or twice and at certen tymes but whensoever the Beasts give glory that is as often as they doe execute their publike office The praysing of God of these and their adoration of God are ioyned allwayes togither so that neither may any thinke that he is free and discharged from his duty neither to have performed it enough at some fewe times 11 Thou art worthy o Lord The praysing which the Elders use in wordes is noe other thing then a subscribing to the crying out and shouting of the Beasts these celebrate the holines Dominion omnipotency and trueth of God The Elders nowe doe singe togither thou art worthy indeede o Lord to receave glory and honour which wee and all thy creatures worthily doe give to thee as though unto the sung of prayses of the Ministers the people should give their consent saying Amen But howe may God receive power They meane the prayse of all vertue and power Power can not be given to God otherwise but onely by acknowledging and praysing Which then shineth forth most cleerly when he sheweth his strength extraordinarily both in delivering his owne and also in destroying his enemyes ¶ For thou hast created all things The people ought not onely to consent to the thankes given by the Ministers in the meane time themselves being voyde of all knowledge of their owne as it commeth to passe in the Papacy where after the prayers not understood is sung Amen by the unskilfull common people or some as they will supplying their place but their consent ought to come from a true faith and that not confused and implicite but of which a true sense and feeling is setled in every on s harte peculiarly For the God of reason requireth a reasonable worshippe not unknowne rash and voyd of counsell Whereupon not without cause is added from what fountayne the declaration of the consent of the Elders to wit froÌ„ their owne acknowledging of the exceeding power of God both in creating all thinges and also in preserving the same and noe lesse from the sense of his most free good will by which alone being moved he made all thinges in the beginning and governeth and preserveth the same at this day according to that saying Who worketh all thinges after the counsell of his will Ephe. chap. 1. ver 11. For which cause there is repeated in the ende of the verse they have ben created that wee may understande that the will of God not onely hath rule in governing things at this time but also that it gave the first originall to the same And so is the patterne of the Christian Church so much the more famous then that of the Lawe by how much heaven in which Iohn sawe this figure is more excellent then the Mountaine where Moses sawe the Tabernacle There is the same ende and purpose of both of this that it might be a patterne of the worshippe to the Legall people which should holde even to the time of reformatioÌ„ of that that it might be a type unto Christians according to what square they should frame all their assemblyes both generally and specially Graunt O most high God that wee may be founde as faithfull in bringing backe all thinges unto the Heavenly patterne as Moses was unto that earthly Chap. 5. AFTER I sawe in the right hande of him that sate upon the Throne a booke written within and on the backe side sealed with seaven seales 2 And J saw a stronge Angell preaching with a lowde voice who is worthy to open the booke and loose the seales thereof 3 And noe man was able neither in heaven nor in earth nor under the earth to open the booke nor to looke theron 4 Therfore I wept much because none was founde worthy to open and reade the booke neither to looke thereon 5 Then one of the Elders sayd unto mee weepe not beholde that Lion of the tribe of Juda that roote of David hath obtained to open the booke and to loose the seaven seales thereof 6 Then J behelde and loe betweene the Throne and those Beasts and betweene those Elders a Lambe standing as though he had ben killed having seaven hornes seaven eyes which are those seaven spirits of God sent forth into all the world 7 He came and tooke the booke out of the right hande of him that sate upon the Throne 8 And when he had taken the booke those foure Beasts and those foure and twenty Elders fell downe before the Lambe having every one harpes and golden vials full of odours which are the prayers of the saints 9 And they sung a newe song saying thou art worthy to take the booke and to open the seales thereof because thou wast killed and hast redeemed us to God by thy blood out of every kinred and tongue and people and nation 10 And hast made us to our God Kings and Priests and wee shall reigne on the earth 11 Then J behelde and I heard rounde about the Throne and of the Beasts and Elders the voice of many Angels and the number of them was a thousande hundred thousands and ten hundred thousandes 12 Saying with a lowde voice worthy is that Lambe that was killed to receive power and riches and wisdome and strength and honour and glory and blessing 13 And every creature which is in heaven and which is on the earth in the sea and all thinges that are in them I heard saying unto him that sitteth on the Throne and to the Lambe be prayse and honour and glory and power for ever more 14 And those foure beasts sayed Amen And those foure and twenty Elders fell downe on their faces and worshipped him that liveth for ever more The Analysis I have spoken summarily of the common type the speciall Prophecy coÌ„prehendeth both the excellent dignity of this Revelation in this chapter and also the evâ—nts themselves in the rest of the booke That thinge is declared first in respect of the Creature secondly of the Lambe In respect of the Creature it is altogither unsearcheable as appeareth partly from the signing of seaven seales ver 1 partly from the testimony of all creatures which after the inquiry proclamed and the thing was caused to be cryed by the voyce of the Angell as it were of a common cryer ver 2. then also after tryall made at last ver 3. all doe acknowledge their owne unablenes Of which lastly there is a sorowfull consequente the weeping of John which this imbecility and despaire to enioye so excellent a good thing did wring out from him ver 4. In respect of the Lambe onely it is able to be searched out as first an Elder sheweth who conforteth Iohn ver 5. Secondly the LaÌ„be comming at the same instant and taking the booke ver 6.7 from whence at length aryseth the
And in deede it might easily be understood that the time was not farre of when an ende should be put unto publike murders seeing all degrees of men did encline with so great gentlenes to the trueth But this Seale hath both some thing proper in the rest of this chapter and also common in chap. 7. That is the last triall of the Seales the first part of which conteineth the going on of the sorrowfull Tragedie and all the former calamityes ver 12.13.14 The secōd the ioyfull isue in subduing the enemyes and appeasing all hurliburlies ver 15.16.17 As touching that Aretas reporteth from the monuments of Andreas that very many sayd that this earthquake was a passage from the persecutions which were brought upon them for Christ his sake unto the time of Antichrist And so the scriptures are wont to call some notable alteration an earthquake as where it is sayd yet once more I will shake the earth Heb. 12.26 It signifyeth the remooving of those thinges that are shaken as Saint Paul declareth And in the olde Testament the going of the children of Jsraell out of Egipt is called an earthquake as Psal 68.9 The earth was moved and the heavens dropped at the presence of God Those Interpreters have touched the point according to the trueth but onely they did misse in this that living under Antichrist they expected him yet to come not knowing that he was come longe a goe Which errour of the auncient Fathers as who being further of from the last event were lesse able to perceive the matter it selfe the Papists snatch to themselves greedily and here they make a very great gaping and distance of time leaping over from the times of Traiane in which they conclude the former Seales unto the last ende of the world which they reserve to their Antichrist as though by this earthquake all iudgement of that which is right had fallen unto them But whether is it likely that a whole thousand and five hundred yeeres and yet to come wee knowe not how many more have bin passed over with silence and that all the rest of the Prophecy was stuffed togither into the narrow straites of 3. yeeres and an halfe as Fraunces of Ribera the Jesuite will have it It is indeede a profitable abridgement and a short way to set free his Lord the Pope from a very great feare For it could not be but as often as he should beholde his face in this glasse he would seeme to himselfe to be Antichrist unlesse the Iesuite now did make it apparant that all that was but a phantasme which made him afraid That nothing is here spoken of the present time neither of that which is past through many ages but that all the speech following is of the time yet to come But wee will put away this smoke mist through Gods his helpe neither will wee suffer that the Pope seeming to himselfe a triksy felow should love himselfe to destruction also will make playne that the Jesuites doe not interprete but moke the scriptures ¶ And the Sunne became blacke These figurative and hyperbolicall speeches doe shewe that there should be a persecution the most fierce of all those which the Church endured at any time from Christs birth till nowe For so the Prophetes are wont to speake when they pointe at any great calamity as Isaiah He will clothe the heavens with blacknes he will make their covering as a sacke cloath chap. 50.3 And Ieremy When I beholde saith he the heavens they have noe light ch 4.23 and the heavens above shal be blacke ver 28. but most playnly in Ezechiell speking of the overthrowe of the Egyptiās When I shall put thee out I will cover the heavens and make the starres thereof darke I will cover the Sunne with a cloude and the moone shall not make her light to shine all the cleare lights in the heaven I will make darke upon thee and bring darkenes upō thy land saith the Lord ch 32.7.8 Many such places doe teach that these speeches are not to be refferred to the last iudgement onely as some doe expounde but also to other times which those auncients did see of whom spake Aretas even now who would have these thinges to be understood of the passing over to Antichrist This blacknes of the Sunne the other disturbance of the creature perteineth to that horrible slaughter wherby those wicked men Diocletian Maximinian endevoured to roote out the Church For wee shall see that the Sūne Moone doth note stably through this booke the chiefe ornaments of the congregation of the faithfull so that the Sunne may signify the Scriptures the Moone that excellent glory of godlines wherby the saincts doe shine after they have borrowed light frō thē That both these should be miserably defyled by this common calamity this seale sheweth it The accomplishement whereof is recited by Eusebe booke 8.2 For when the Emperours in the nineteenth yeere of their reigne ordained by publik decrees that the bookes of the holy scriptures should be committed to the fire in the middes of the marked wee sawe sayth Eusebius with these very eyes that the sacred Scriptures inspired of God were cast in to the fire in the middes of the market place and in the same place a little after the Kinges letters patents did fly to fro in every place wherby it was commaunded to abolish the scriptures So this Sunne as a sacke cloath of haire noteth not onely generally that the publicke ioy should be turned into very great sorrow but also especially that outragiousnes wherby cruelty was exercised against the sacred scriptures Neither could it be otherwise but when the fountaine of light was darkened the Moone which hath her light onely borrowed should fade away into the darke colour of blood as almost alwaye it happeneth when shee is kept from having society with the Sunne 13 And the starres from heaven fell to the earth The starres were Ministers Pastors of the Churches chap. 1.20 In which signification they are used both here in other place afterward Many of thē through feare should revolte from the trueth which is shewed by the falling from heaven to earth Neither that onely after many dangers and divers calamityes wherby being weakened they should yeeld but in the very first assault they should fall downe as greene figges that is with very little adoe even at the first rumour of perill for the figge tree most easily looseth her fruit before maturity neither tarrieth almost for the violence of stormes but with any light blast of winde maketh an untymely birth that I may so say Plin. booke 16.26 Of which thing the Spirit maketh mention in so fine a similitude that the faithfull being forwarned should not be discouraged with the so easy falling away of many Eusebius sheweth that the thing fell out altogither as it was here foreshewed For after that first decree of demolishing the temples burning the scriptures there was added an
sort Iohn is here instructed of the Elder Neverthelesse it shall appeare from those thinges which follow that the Elder demanded not of the generall innumerable multitude but of one certen kinde conteined in that great company Who yet all are in one apparell and reioyce in one name because they shall cleave one to another both in consent to the same trueth and also by a continuall ioining togither of the times who also shall at length be partakers of the same glory 14 Thou knowest As though he should say I knowe not thou knowest Wherfore this company is not the same which he sawe lying under the altar chap. 6.9 c. For in that place he understood that they were killed for the word of God neither had he any need to be taught againe but as it is a new troupe of the godly whom by his ignorance he declared should be unknowne to the world suspecting nothing lesse ¶ These are they which came out of great tribulation The Elder did aske two thinges Who are these and whence came they Iohn is ignorant of both of thē The Elder therefore teacheth him but answering onely to one that is to say whence they came which yet also should disclose the men themselves It was indeede a great affliction which the Church suffered under Antichrist that whole time wherein the faithfull were knowne onely by the marke printed on them and not that onely but also some ages after as it shal be made manifest afterward Yet I doe not thinke that this is meant in this place but that it is called Great for excellency sake for the greatest of all that ever was since the world was made Which surely Moses will tell us of in his sōg in these wordes For fire was kindled in my wrath which shall burne even unto the bottome of the grave and shall consume the earth and her encrease and set on fire the foundations of the mountaines Vpon the consumed for hunger and wasted with scab and bitter pestilence I will sende also the teeth of beasts with the venome of serpents of the earth The sword shall kill without and in the chambers feare both the young man and the younge woman the suckling with the gray headed Deut. 32.22 Moses sung that these evils should come upō the Iewes for their falling away from God Which albeit they strike a certen horrour into men even by the wordes rehearsed yet they scarse touch the least parte of those calamityes wherewith the most wretched nation is wasted by the space of a thou sand sixe hundred yeeres even to this very day which times I doubt not but Moses hath shewed in those wordes that I may put you in minde of this by the way Who can number by counting howe great evils those auncient Jewes who killed the Lord of life and defiled their handes with the blood of the Apostles suffered in the destruction of the city Noe History sheweth that there was ever made so horrible a slaughter The enemy him selfe refrained not from teares acknowledging the strange murders beyond the cruelty of any warre You might thinke that the whole natiō was here destroyed utterly especially when they who were left in that utter ruine were solde to be slaves were throwne to the wilde Beasts were made mocking stockes in the theaters finally were not exempted from death but reserved unto torment Indeede a fewe yeeres after it seemed to have ben revived but it was to endure newe calamityes like as in the Comedie the heart of Prometheus being eaten was restored often times For Hadrian killing againe this people most miserably forbade them their native soyle and dispersed them into all quarters of the world Since that time they are dispersed vacabondes banished from their owne country land wandring through the whole world without Governour without God for a King yea that I may use the wordes of Terlullian in his Apologet. to whō it is not so much permitted as that according to the right of strangers they may salute their Fathers land with their feete There was never noe calamity of any people eyther for the kinde of punishment so grievous or for the length of time of such continuance there hath not ben any spectacle so cleare of God being offended not any so fearfull exemple of his eternall wrath Neither yet should there belesse trouble a little before that time whē God shall give an ende to this so long misery At that time saith Daniell when there shall be a time of trouble such as hath not ben since it was anation even unto that time which that it is to be understood of the last sharpe assault before the full restoring of the nation wee shall sometime shewe more clearely if God will Therefore whether wee respect the present casting of of this people or that future calamity at their receiving againe into grace this great affliction is proper to the Iewes who togither with the remnants of the Gentiles being revived after the tyranny of Antichrist and with them which shall then first open their eyes to see the truth shall make that great company which noe man could number ver 9. These thinges are confirmed from that happines which followeth in the next wordes which perteineth to this present life on earth not to that future in the Heavens the sound fruition whereof shall not come before that there be made one sheepfolde the elect Iewes being chosen into one Christian people as wee shall shewe at chap. 21.22 From which it is nowe manifest seeing that this indefinite nūber is made partly of the Gentiles partly of the Iewes whose calling ought to be expected a longe time after that sealing which was spoken of before that those definite and sealed ones were not Iewes Furthermore sound peace and all perfite happines shall follow the calling of the Iewes as in the next wordes it is declared briefly but more largely at chap. 21. and 22. But when the sealing was finished there remained yet much of that great affliction All which shall more appeare in the thinges that follow ¶ And have washed their longe robes At length being converted by faith unto Christ and clothed with the imputation of his onely righteousnes holines 15 Therefore they are before the Throne as before in ver 9. chosen into the Church and gathered into the assembly of the faithfull ¶ Day and night without ceasing For then the fallings away shal be ended and they shall cleave constantly to God even to the last ende ¶ Jn his Temple Yet there shal be noe Temple there as chap. 21.22 But in that place is understood the abolishing of the ceremonies which they shall regarde no more for the worshipping of God thereby here is a pilgrimage yet on earth from the Lord where we have neede of the coming between of outward meanes for to worshippe him of which there shal be noe use in the heavens ¶ They shall hunger no more They shall wante nothing neither shall
any adversity trouble them which is signifyed by hunger and thirst moreover also all causes of calamityes shal be driven farre away the Sūne shall not burne them neither shall there be any heat which shall bring scarsity the whole creature shall consent to further the happines of the holy people Here the things are set before us in fewe wordes for a tast which shal be declared more at large afterward 17 For the Lambe that is in the middes of the Throne shall governe them Now the cause is rehearsed of the former happines to every part of which it is distributed conveniently shall governe answereth to those wordes shall not hunger shall lead them to the lively fountaines of waters respecteth the thirst which he said should be sufferred no more and shall wipe away all teares hath regarde to the heate of the Sunne which he promiseth shall not be trobelsome afterward ¶ From their eyes The teares falling from the eyes Montanus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were abiding in the eyes as if God by drying thoroughly the eyes should leave no faculty to weepe Isayah the teares from all faces ch 25.8 So then is the common type while the trumpets and viols endure that is even to the last ende About the beginning and proceeding of the Trumpets the number of the elect should be sealed about the ende there should be a more ioyfull more plentifull and more evident multitude which afterward under the viols encreasing every day at length should have their brethren the Iewes ioyned togither with themselves when there shal be a full happines at last so great as can be expected on earth which shall not be discontinued againe by any generall miseries of the times untill Christ himselfe shall come to iudgement This common type is to be declared by every member in those thinges that are behinde according to the severall mutations and notable events that shall happen this whose space CHAP. 8. AND when he had opened the seaventh seale there was silence in heaven about halfe an houre 2 And I saw the seaven Angels which stoode before God to them were given seven trumpets 3 Then another Angell came stood before the altar having a golden censer much odours were given unto him that he should offer with the prayers of all the Saints upon the golden altar which is before the throne 4 And the smoke of the odours with the prayers of the Saints wēt up before God out of the Angels hande 5 Afterward the Angell tooke the censer and filled it with fire of the altar cast it into the earth there were voices thundrings lightnings an earthquake 6 And the seaven Angels which had the seaven Trumpets prepared themselves to blowe the trumpets 7 So the first Angel blew the trumpet and there was haile and fire mingled with blood and they were cast into the earth and the third part of the earth was burnt the third part of the trees was burnt and all the greene grasse was burnt 8 And the seconde Angell blewe the trumpet and as it were a great mountaine burning with fire was cast into the sea and the third part of the sea became blood 9 And the third part of the creatures which are in the sea the livings things I say dyed and the third part of the shippes were destroyed 10 Then the third Angell blew and a great starre fell from heaven burning as a torche and it fell into the third parte of the rivers and into the fountaines of waters 11 And the name of the starre is called wormwood therefore the third part of the waters was turned into wormwood and many men dyed of the waters because they were made bitter 12 Afterward the fourth Angell blewe the trumpet and the third part of the Sunne was smitten and the third part of the Moone and the third part of the starres so that the third part of them was darkened and the third part of the day was darkened and likewise of the night 13 And I beheld and heard one Angell flying through the middes of heaven saying with a lowde voice woe woe woe to the inhabitans of the earth because of the soundes to come of the trumpet of the three Angels which shall blow Analysis THE cōmon type being declared the Silence which is proper to the seaventh seale remayneth Which of what it is is declared in the first ver Afterward he proceedeth to the following period of the trumpets which is cōprehended in the compasse of this and is distinguished into seaven trumpets the preparation of which is double common and speciall that cōsisteth first in the seaven Angels furnished with so many trumpets ver 2. Afterward in one other Angell who executeth the office of the High Priest as it appeareth from the furniture in respect both of the instrument and ende ver 3. and also of his ministery toward the elect ver 4. and against the enemyes partly by casting fire into the earth partly in raysing up from thence voices thundrings and great perturbation ver 5. The speciall preparation is of the seaven Angels making themselves ready unto the businesse appointed to them The Execution also hath likewise some thing comon to wit a warning by the blowing of the trumpets and also something speciall even the proper effect of every blowing of the trumpet which is distributed in the foure first lighter and the last three heavier They are handled in the rest of the chapter by their distinct articles At the first blowing of the trumpet there was hayle and fire ver 7. At the second a burning mountaine is cast into the sea ver 8. At the third a starre fell from heaven into the rivers ver 10.11 At the fourth the third part of the sunne was smitten ver 12. As touching the three last more grievous trumpets the preparation commō to them is had in ver 13. where the Angell flying through the middes of heaven denounceth with a mourning voice more horrible calamityes from them following Scholions 1 But when he had opened the seaventh seale Such then is the sixt the sevēth seale followeth whose effect which proceedeth from the opening is called Silence which sometime is used for any resting as why are yee silent in bringing home the King that is why doe yee rest 2 Sam. 10.11 Sometime it is opposed unto tumulte from whence the still waves of the waters Psal 107.29 Of which sorte is this silence made in Heaven that is in the Church on earth which often times is called of Christ the Kingdome of Heaven The space of this silence is about halfe an houre surely very shorth which should almost ende assoone as it should beginne In which is taught that the Church afterward shall enioy for a small time happy rest after that the open enemies should be driven away and that confortable Angel Constantine the great should arise from the East For this silence is ioined togither with that subduing
fly from them 7 And the formes of the Locusts were like unto horses prepared unto battell on their heades were set as it were crownes like unto Golde and their faces like as the faces of men 8 And they had haire as the haire of women and their teeth were as the teeth of Lyons 9 And they had habergions as habergions of iron and the sound of their wings was like the sounde of charets when many horses runne unto battell 10 And they had tailes like unto Scorpions and stings and they have power in their tailes to hurt men five moneths 11 And they have a King set over them which is the ANGEL of the bottomelesse pit whose name in Hebrew is Abaddon but in Greeke Apollyon that is Destroying 12 One woe is past and beholde yet two woes come after this 13 Then the sixt Angell blewe the trumpet and J heard a voice from the foure hornes of the Golden Altar which is before the eyes of God saying to the sixt Angell which had the trumpet 14 Loose those foure Angels which are bound at the great river Euphrates 15 Therefore those foure Angels were loosed which were prepared at an houre at a day and at a moneth and at a yeere to slay the third part of men 16 And the number of the army of horsemen was two thousand times an hundred thousand for I heard the number of them 17 And I sawe the horses in a vision and them that sate on them having fiery habergions and of Jacinth and of bristone and the heads of the horses were as the heades of Lions and out of their mouthes went forth fire and smoke and brimstone 18 By these three was the third part of men killed that is of the fire and of the smoke and of the brimestone which came out of their mouthes 19 For the horses power is in their mouthes and in their tailes for their tailes are like unto serpens having heades wherewith they hurt 20 And the remnant of the men which were not killed by these plagues repented not of the workes of their handes that they should not worshippe devils and Idols of Gold and of Silver and of Brasse and of stone and of wood which neither can see neither heare nor goe 21 Neither repented they of their murthers nor of their sorceries neither of their fornication nor of their theft Analysis SVCH hath ben the common Proheme as was said in the last verse of the former chapter The speciall effect of the greater trumpets followeth two of which are handled in this chapter The Fift unto the verse 13. The Sixt in the rest The first effect of that is the fall of a starre from heaven ver 1. The second effect is the opening of the bottomelesse pit the smoke coming out of the pit darkening the Sunne ver 2. and the ingendring of Locusts of which afterward there is a description first in respect of their power like unto scorpions ver 3. over whom ver 4. of how long continuance ver 5. howe great both from the degree of paine which should not be unto death but onely for torment ver 5. and also from the esteeming of death as a lesser evill ver 6. Afterward there is used a lively description of them both of what sorte they are by themselves and that partly in summe That they are like to warrelike horses ver 7. partly by every member in regard of their heades and faces in the same verse of their haires and teeth ver 8. of their habergeons and winges ver 9. of their tailes and power of hurting to cōtinue ver 10. and also lastly what they are in respect of their King Abaddon ver 11. So is the fift trumpet The two next are set forth by transitiōs ver 12. The former whereof that is the sixt conteineth both the calamity in the rest of this chapter and also a consolation of the Saincts in the two following The calamity first is commanded the authour of which commandement is declared ver 13. The Minister to whom it is given and the summe of the commandement ver 14. Afterward it is performed in very deede both by the Captaines to whom a space of tyrannising and the number of them that are to be killed is prescribed ver 15. and also by the souldiers the number of which is shewed ver 16. and fierce and terrible dispositiō ver 17. The event of all which is double the killing of the third part of men ver 18.19 The hardening of the rest ver 20.21 Scholions 1 Then the first Angell blewe the trumpet and J sawe a starre The first effect of the fift trūpet is the fall of a starr as wee have sayd in the Analysis which starre is not any good Angell they are never sayd to fall from heaven to the earth which alwayes in this booke is takē in the worse patt but to descēde as chap. 10.1 and 18.1 and 20.1 Furthermore this starre is the Angell of the bottomlesse pit of which in ver 11. who is called Destroying not onely because he shall destroy others but also because he himselfe shall goe into destruction chap. 17.8 Who hath come from the same bottomlesse pit from whence he hath caused destruction to others in the same place It is well true that a Holy Angell hath the key of the bottomelesse pit chap. 20.1 but that is a key to shutte onely the bottomelesse pit after that the Devill is put in this on the other side is onely to open the same Neither is that firme that the key is never given to others then our friends for what other thing is the Key then a power over a thing Which wee knowe is granted to the fowles spirits whereupon the Devill is called the Prince of the world Iohn 14.30 the Prince of the power of the ayre Ephes 2.2 the Prince of the darkenes of this world Ephes 6.12 Therefore this starre by an usuall maner of speaking in the Scriptures is some wicked Man to whom wee have heard before nowe that the name of starre is given That Ambrose which not very long agoe Tonstall published will have him to be some Arch-heretique who as a starre in heaven before he fell shined brightly in the Church with learning and wisdome Ioachimus Abbas that it is some Clergie man endued with knowledge of learning Well and according to the meaning of the Holy Ghost as wee shall see by and by He is said to have fallen in the time past which fell before nowe For this starre fell not first at this fift sounding of the trumpet but departed longe before from her soundnesse by certen degrees was tumbled downe into this pit of ungodlines Although this preter tence noteth not onely the thing which is nowe past but also after the maner of the Hebrewes a continuing action Of which sorte are those This is my be loved Sonne in whom I have ben well pleased Mat. 3.17 So before Beholde sayth Christ I have stood at
plentifull leave to enioy his presence then in the times going next before Yet howsoever he came downe from heaven he was clothed with a cloude not knowne indeede plainly to the world but covered yet with so great darkenesse that he was to be seene as it were through a lattice He carrieth the rainebowe on his head a notable messenger of the olde covenant and of faire weather both that wee may understand him to be faithfull and constant in his promises and also that the former stormes shal be driven away dayly more and more by little and little untill at length a cleare sky shall returne on every side His face shineth like the Sunne Christ indeede being most glorious at least in that parte in which he is knowne and perceived of men but his feete doe yet burne with fire because his lowest members on the earth must burne yet with a great heate of affliction Although there should be noe danger of perishing in this fire for the feete are pillars yea and that also of Brasse chap. 1 15. For these thinges belong to the same time see chap. 2.18 So therefore Christ carrieth in his owne person an image of the present Church under the sixt Trumpet Which began to encrease againe about the yeere 1300 yet covered with much darkenesse which notwithstanding gave hope of a more perfit restoring in due time in the meane while revealed the most sweete face of Christ which the world had not seene a long time although the faithfull in the meane season were troden downe with manie calamityes 2 And he had in his hande a little booke open To whom fitteth better an open booke then to him who hath opened the seales of it chap 5.5 Because therefore Christ commeth forth with an open booke it is taught that nowe againe after longe ignorance leave shal be given to men to knowe the trueth as wee knowe it came to passe about that time For at once the Turkes began to wax strong in the East and most learned men to arise in the West who maintained the trueth boldly But it is onely a little booke which he hath in his hande to wit a small booke either because the ende nowe approching there should not remaine so many alterations but that they might be contained in a little booke as after in the sixt verse delay shal be no more or rather because the knowledg of men in this time should be slender and small whereunto perteineth the clothing with a clowde as wee have shewed at the former verse ¶ And he put his right foote upon the Sea This grosse Sea of the inferiour world is the doctrine of the corrupt Church as chap. 8.8 No lesse also perteining to them whose is the administration of this doctrine The Earth conteineth the rest of the common people who in name are Christians But the feete are the members of Christ to wit his faithfull servants by whom as it were by feete he walketh on earth Of these the right foote is the stroÌ„ger by which being set upon the Sea it is declared that Christ nowe at length will chuse out some from that vile sorte of Ecclesiasticall men for to be his feete and faithfull members Also the left foote placed on the earth sheweth that he will take out likewise some from the lay people who although they could not compare with the Ecclesiasticall those right feete in excellency of giftes yet they should be made his true members enioy the same honour with them Such right feete were Iohannes de Poliaco Martinus Patavinus Iohannes de Ganduno Michael Cicerius Michael de Coriaria Guilielmus Ockam Gerardus Ridder Iohannes Rochetalada Armachanus an Jrish Bishop Ioannes Wtcklefus and others Christ drew them out of the salt sea of the Popish doctrine whom hee tooke out from the company of Ecclesiasticall men and brought them to sweeter and wholsomer waters of the trueth Out of the lay people he had for his left feet Ludovicus Bavarus the Emperaur Marsilius Patavinus Dantem Aligherium and many others who defended to their power the trueth seene and acknowledged 3 And he cryed with a loude voice as as Lion roareth Hitherto hath ben the description of the Angel nowe the chiefe cause of the things that were to be sealed up is set forth to wit the crying out of an Angell like a bellowing Lion for so the Greeke word signifyeth properly that which belongeth to Oxen and the like beasts Lions are properly said to roare albeit some times it is attributed to Asses and Camels as Hesichius sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make a roâ—ring like unto Asses Camels and oxen But the Angell belloweth bccause he must speake softly and dared not to lift up his voice for there is ioined togither with it he cryed with a loude voice but that he might shewe that the meekenes and patience of the oxen is nowe to be mixed with the courage of the Lion And so indeede Christ as it were revived againe then in his members cryed out strongly which crying out neverthelesse carried a shewe of the bellowing oxen onely neither yet made any man greatly afraid Those first springing up Christian Worthies strove by lamentings and complaining speaches yet neverthelesse they bare a grievous yoke of bondage which they could not shake of whatsoever strugling they made against it ¶ The seven thunders uttered their voice Which as an Echo answered this lowing And these seven thunders are I suppose those Angels of which afterward in chap. 14.6 c. Surely the time agreeth fitly as wee will shew at the place then also their office may worthily be likened to thunder which sounded againe when this roaring was uttered For taking their beginning from thence they made a noise with so great roaring that such as despised the lowing of the Angell should at length begin to tremble for feare of this thunder But it is an excellent thing that the thunders speake not but at the crying out of the Angell even as also the Echo hath noe voice of it selfe but onely yeeldeth againe the voice which it hath received so those restorers of the truâ—th howsoever the world condemned them of novelties brought notwithstanding nothing but that which themselves had learned of God 4 And when the seven thunders c. Such were the causes now is shewed the care of Iohn whom when the seven thunders were heard being about to write a voice from heaven prohibiteth biddeth to seale them up These misteries were to be kept secret as before the booke could not be read as long as it was sealed chap. 5. For these times knewe not what those thunders did speake neither did they marke whereunto at length they would come ¶ And write them not So Aretas the Common translation and other Greeke Copies as though these wordes should declare what that Seale should be to wit not to put in writing but to have it secret for himselfe alone But is any thing revealed privately to Iohn which
pure Churches as tormenters and executioners vexed them while they lived Nothing is so grievous to the world as that their uncleane lusts should be bridled their filthines reprooved all their actions tryed by the rule of the same trueth But the Churches being now tyed to the interpretation of the Scriptures that is to the Pope of Rome why should not the Papists hope the Pope being of such gentlenesse to his servants that they shall henceforth be no more made sicke by the scriptures Without doubt the most holy Father would smite out their teeth least perhaps they should restraine his little pretie darlings A iust cause of exceeding ioy and great triumphe 11 But after three dayes and an halfe In the yeere 1550 the first day of Octobre after three yeeres and an halfe from that destruction inferred upō the Churches of Germany For at this time the Prophets revived and the estimation of the Scriptures congregations of the faithfull increased maugre Antichrist head and all enemies For the people of Maidenburge who all this time were proscribed of the Emperour and utterly destroyed in mēs iudgement a fewe daies before by George Megelburge at length raising up themselves or rather stirred up of God by a writing spread abroad testify openly to the world their unquailed courage and invincible constancy They detest the Councell of Trent and noe lesse reiect the decree of Basil made by the Princes and the Emperour himselfe They exhorte all to fortitude and shewe themselves to be ready if neede shal be for this cause not to refuse death This surely was the Spirit of life who comming frō God restored againe heart to the Church set up on their feete the slaine Prophets and endued them with such courage that they were straiteway a terrour to the enemies For beside that bolde profession the authour whereof was the heavenly Spirit given to them they stood on their feete in resisting valiantly Mauritius who being sent of the Emperour and ordained Captaine in that warre by publique authority first assaulted them very fiercely They tooke also that George Megelberge kept him in their power in the Citie who had lately given them a great overthrowe And at length when they could not vanquish them by any force peace being made with Mauritius they obtained a very famous name among forraine nations because almost they alone of all the Germanes had taught by their example what constancy can effect So therefore the Church nowe againe stood up on her feete Which thing doubtlesse put the enemies in very great feare For as Sleidane writeth That which was an ende of miseries to the people of Maidenburg was an entrance and beginning of warre against those themselves by whose aide and councell they had ben afflicted For Mauritius partly to deliver the Lantgrave his father in lawe partly to defende the trueth and to have free leave to walke in it which he sawe to have ben holden under some space of time by the iniustice of the enemies prepared warre against the Emperour him selfe But how great trembling arose from hence First the Tridentine Fathers whē even a false rumour was brought them that the citie Auspurge was taken scarce taking their leave of the rest of their fellowes in office slipped out ranne away But when Mauritius proceeded and approched Oenipous where the Emperour himselfe abode he strooke so great terrour into him that he fled away suddenly with great speed togither with his brother Ferdinand More over feare drove him against his will to give leave to depart to Iohn Friderike Duke of Saxonie whom before wee said to have ben taken prisonner least the enemie should referre it to his owne glory Was this a small feare which made the Emperour and the King of the Romanes to flee and dispersed the Tridentine assembly of Bishops Nowe therefore feare came upon the enemies that they should fly away as farre as they cā from her sight whom of late they scoffed at without danger 12 Afterward they heard a great voice from heaven Aretas and Montanus read and I heard a great voice from heaven saying to them come up hither To ascende into heaven is after labours dispatched to be adorned with exceeding honour and glory after the example of Christ who after death overcome was taken up into heaven But whereas a voice was heard bidding them to come up thereby is signifyed that the Prophets should not attaine to this honour by their owne power but should be placed in that dignity by the authority of other men that is to say by some decree of the Princes As wee knowe it came to passe at Auspurge the seaventh of the Kalendes of October in the yeere 1555 when by a publique decree the Emperour Ferdinand the King and other Princes bounde themselves that the religion comprehended in the Articles of the Augustane confession should be permitted free for all men Sleid. booke 26. This decree was the voice saying to the Prophets that they should goe up into heaven And not in vaine but they harkened to the same most willingly chaunging with most desirous mindes their former miseries for a newe granted dignitie as is here said and they went up into heaven in a cloude The enemies sawe this were grieved especially the Pope as was meete tooke it grievously who was thought to solicite the Emperour that he would make voide againe that Edict Sleid. booke 26. 13 And the same houre there was a great earthquake Aretas the Complut Edition and other read and there was in that day It is a common thing for an earthquake to signify an alteration of things as wee have observed at chap. 6.12 And doubtlesse a great change followed after this decree all Europe through The people of Austria require earnestly of Ferdinand their King that the same should be graunted to them which was to the confederates of the confession the same the people of Bavaria crave importunately of their Prince Albertus Which Princes when they sawe that it was scarse safe to be utterly against so fervent desire of men both of them yeeld some what to their people though with an ill will Like things come to passe in many other places whence one might see daylie newe defections from the Papisticall Kingdome ¶ And the tenth part of the city fell The City in this place is the whole popish Kingdome which was diminished in a great part of it when the Germanes forsooke the same I doubt not but the Pope himselfe will confesse willingly that by this fall he was deprived of a large part of his city but togither with this ruine and earthquake were slaine seven thousand men But that which is translated heads of men is in the Greeke names of men for the men themselves as in chap. 3 4. But the kinde of speaking is very significant teaching that God doth not strike men after the manner of Blinde Fighters but to appointe certenly and by name whom he will have to be slaine by
his scourges These seven thousande Papists are slaine their bodies being not killed but they deprived of their great revenues of Monasteries Collegies and such yeerly rents without any hope of recoverie Was it not as death to those idle bellies to be bereaved of their delights that men who lately gave their mindes to feede themselves onely should be constrained nowe to feede others by word life or some profitable labour or themselves to be an hungred But by the Angustane decree the right of such possessions was confirmed to the Princes of the Protestants and that afterward without danger the same might be bestowed upon the Ministres of the word Schooles the poore and other godly uses without any feare of extortion This doubtlesse was the thing that slewe them that nowe they should be brought to poverty in trueth who before abounding in all riot onely counterfaited the same But to what ende is the number of the slaine lesse then according to the certaine portion of the falling city For seven thousande onely were killed but the tenth parth of the city falleth surely because the calamity of the ruine should be greater then that of the death For that perteined to the whole multitude of the Popish name the killing was peculiar to the Ecclesiasticall men whom this alteration vexed most of all bringing with it the losse of their goods The common people who suffered the losse onely of their former opinion bare it more patiently Therefore whose griefe was small noe death of theirs is mentioned Howe doeth the Spirit declare unto us these events one after an other and conveniently He doth all things alone who before the things come to passe doth tell the condition of them so distinctly and exquisitely The rest of the Popish religion before acknowledging the iust vengeance of God in the destruction and calamity of those Church men gave glory to the God of Heaven that is were converted to the true creatour in whose stead they worshipped late Images made of some matter and Idols And who knoweth not that almost an infinite number of men stirred up by these scourges opening their eyes to the shining light did forsake their former superstitions Wee see thē from the beginning to the ende howe this whole Prophecy agreeth exactly with the event The seven last bookes of Sleidans Commentaries doe afforde a more full declaration both of the battell and death and resurrection of the Prophets The whole Prophecy is of about a thousand two hundred fifty Julian yeeres from Diocletian unto the yeere 1555. how farre also Sleidane proceeded both in writing and living Analysis And thus farre is the sixt trumpet second Periode the last followeth declared by the seventh trumpet which is declared summarily in the rest of this chapter afterward particularly through al the rest of the booke The summarie exposition commendeth the Kingdome of Christ partly by word partly by a signe that is both of the Rulers of the Christian assembly ver 15. and also of the foure and twenty Elders whose gesture is mentioned in ver 16. Secondly their speach ver 17. which setteth forth the glory of this Kingdome by the rage of the enemyes the manifest wrath of God in subduing them and finally by the rewarding of the good and evill ver 18. Last of all the signe is the temple open the Arke seene lightnings sent forth and voices ver 19. Scholions The second woe is past A transition from the second more grievous trumpet to the last But whereas he saith that the second woe is past it is not to be understood as though nothing of it at all should nowe remayne but onely that the strength of it was broken and much weakened which should decay more also every day while at length it should be utterly destroyed For those foure Angels of the ninth Chapter whom wee have shewed to be the Turkes are not altogither destroyed at the sounde of the seventh Trumpet but are onely hastening to destruction So they came after the LOCVSTS not expecting till not one Locust should remaine but when they waxed olde rushing in furiously as wee have shewed in the ninth chapter at the 12. verse And beholde the third woe willcome anon Why is the last Trumpet called a voice which shall give a full and right forme to the Church In regard of the wicked whose ende nowe appeareth and the rewarding of all their sinnes both by punishements begun on earth and also eternall in hell It is said to come anon because of that small delay which should come betweene that resurrection of the Prophets which even nowe he spake of and the last sound of the Trumpet and also because shortly the last calamity of the wicked is brought to passe which shal not stay so long a time as the former Trumpets but shall come quicly with swift winges 16 Therefore the seventh Angell blewe the Trumpet and there were great voices in heaven Blewe the Trumpet to wit in the yeere 1558. as the events doe make manifest for then were there great voices in heaven that is great ioy arose in the reformed Church for so the word heaven doth signify as often before neiter are these voices terrible such as are ioyned with the thunder and lightnings after and else where but of praise and thankesgiving as their argement is shewed in the next following wordes Whose voices they are is gathered from that which is said by and by that when they were heard the Elders fell downe upon their faces in the next verse which they are wont to doe at the voices of the foure beasts chap. 4.19.20 Therefore they are the Rulers of the Churches who for some notable benefit which the sound of the seven Trumpet brought doe provoke their flockes to the praysing of God They shewe what manner of benefit this is when they say the Kingdomes of the world are become our Lords and his Christ c. What meaneth this Doth Christ nowe first reigne Surely he shall reigne alwayes even in the middes of his enemies But nowe chiefly his Kingdome is to be praised when he maketh his maiestie visible after a sorte in the very Kinges in so fashioning and forming their harth that they cast downe their crownes and scepters at his feete and wholly doe give their minde to the promooting of his glory But neither is this any newe thing He raigned so in olde times by Constantine and other godly Emperours Also in these last ages those famous Princes of Germany had restored this Kingdome long since Tho whom may be ioyned Gustavus King of Suevia and Christian King of Dennemarke who in the yeere a thousande five hundred thirty eight changed away the Antichristian impiety for the Ghospell I answere that the Prophecy meaneth not that the Kingdomes nowe first became of the Christian name but onely that they should be greatly encreased at the sound of this Trumpet for then especially wee doe say that one doth raigne when wee see the boundes of his
name But is iâ— like that they were so hated of Decius for a conterfaited name But I dispute not of that This is certaine that they little or nothing helped the state of Christians The male childe was not borne before Constantine He was the first of all that delivered the Church valiantly from the tyranny of the enemies he maintained and defended the same strongly increased and enlarged it wonderfully he brought the peace so greatly longed for established it for ever How greatly shee laboured before that this Emperour her sonne was borne all the History both holy and prophane doe tell it ¶ That should rule all nations with a rod of yron For Christ bestoweth on his people this his peculiar power according to that promise If any shall overcome J will give him power over nations and he shall rule them with a rod of yron chap. 2.27 The trueth whereof shained forth in Constantine For he over came the Sarâ—ates the Gothes all the natioÌ„ of the Scytes in suÌ„dry battels Yea God rewarding his godlines as Eusebius speaketh he subdued all sortes of Barbarians under his feete every where he did set up his enseignes of victory caused most famous victories among all men and made him to be feared of all adversaries In the first orat upon the life of Constantine Whereupon the Ambassadours almost of all nations ranne togither to his Court continually neither did the distance of place let either the Indians or Aethiopians which two wayes are divided the fardest of all men as the same Eusâ—bius writeth out of Homer that they should not bring their gifts to get his favour For he ruled with a rod of yron who so repressed all enemies with force and armes that no man durst even to lift up his finger against the Church ¶ And her sonne was taken up unto God How taken up whether by death wherby Constantine being taken from the earth was received up into heaven Or rather by a great earthly dignity which God bestowed on him being delivered from the lying in waite of adversaries and conspiracie of enemies The thing it selfe seemeth rather to approve this latter especially seeing the Magistrates are called Gods by which proportion the Throne of supreme dignity is called rightly the Throne of God himselfe Also in the former chapter the two Prophets reviving and recovering their former honour are said to goe up into heaven ver 12. Neither is it like to be true that he whose power should be so great over the nations should have his birth death ioyned togither not any notable great acte being mentionned that hee might give some shewe of his received power Therefore to be taken up unto God in this place is to be placed in the highest toppe of dignity amoÌ„g men That is to say be made an Emperour But he is saide to be taken up because the Empire was not so much sought of him as given to him thinking no such thing He had escaped the conspiracies by flying to his Father whom he found dying assoone as he came Who at leÌ„gth being dead he tooke all that power by inheritance under the shadow whereof he desired to be covered whiles his father lived Shortly after he is desired with earnest requests of the people of Rome whom the great tyranny of MaxeÌ„tius oppressed they exhorte and beseech him that he would not lurke in a certaine corner of the earth but would take upon him the governement of the whole world being offered unto him There was added a heavenly token and a voice commanding him to doubt nothing of the victory How great was this force from God taking up a man to so great dignity Vndoubtedly hee could gladly have ben at rest in his fathers bounds of Fraunce and Britanny in which he kept himselfe quiet the five first yeeres unlesse he had ben taken up perforce of God in heaven to a greater Empire then that which he had purposed in his minde 6 But the woman fled The other event is in respect of the woman who by and by after the birth of her male childe fled away Which flight is declared from the place whither shee went from the condition wherein shee was in that place the space of time which shee remained there All which things are declared somewhat more largely afterward from vers 13. where a continuall Prophecy of her is made here they are mentioned in fewe words as in their proper place to the ende that wee may the more easilie understand to what time this flight properly pertaine The place is the wildernesse that is the Temple measured of God chap. 11.1 where a fewe elect lying hid was a mere wildernesse in coÌ„parison of that great assembly which possessed the holy city and the uttermost court Yet this wildernesse is a place prepared for her of God as wee have seen from so exact a measuring of the Temple For God had a care of her and provided for her a cover to hide in howsoever hee suffered her to want a publike assemblie The condition of her lying hid is such that shee should be nourished by the meanes of certen men 〈◊〉 so he sayeth that they should nourish her there But who are these Two Proâ—â—â—â— whereof wee have heard in the former chapter ver 3. power given them to prophecy was the ministery of nourrishing the woman For as God raining Manna from heaven fed the Israelites once in the wildernesse so he prepared meate in the wildernesse for the woman Furthermore he would rather have committed the office of feedind to the ravens as we see that he did to Elaja then that he would have sufferred her to perish through famine This is therefore that time when they that overcame did eate of the hidden Manna as we have said in the Church of Pergamus chap. 2.17 The space wherin she should be darkely known in the publike is a thousand two hundreth and threescore dayes the same that those two witnesses prophecied clothed in sakecloth chap. 11.23 The concurring of all which things teacheth that this wildernesse is that temple and that this seiourning in banishement in the wildernesse is that dwelling in the sanctuary Whence it is that the same beginning is to be attributed to both to wit the sixt Seale as we have shewed more at large in chap. 11.2 Vpon which time did fall that sealing in chap. 7. All which doe most strongly confirme that our interpretation which wee have hitherto given But why fled the woman being increased with so mighty a sonne who before being succour lesse and labouring with great paine to bring forth did withstande so maÌ„fully the rage of the Dragon Certainely the feare of the enemie did not put her to flight but the lothing of some domesticall evill And so indeede it came to passe that the security that such a sonne was borne tooke away all regard of true godlines For now the tyrants being driven from their neckes they were at good leisure to follow after conteÌ„tions
wherin a Dragon was painted thrust thorough with a dart and layd under his and his peoples feete see Euseb upon the life of Constantine in the third oration leafe 137. a. 9 And that Dragon was cast into the earth That is beiond the boundes of the true and holy Church not onely among the prophane nations but also all other people altogither without true godlines howsoever peradveÌ„ture they pretended a shewe of it and are marked with the names of Christians That which is here called the heaven and the earth was in the former chapter called the Temple and the Court. In that the Church lay hid in this the Gentiles ruled a people who because of their vicinitie did take to themselves the name of the Church Therefore the Devill being cast unto the earth he is thrust out togither with his Angels into this court having receaved power to vexe the whore who lately exercised all his strength against the true spouse 10 And J heard a great voice The Song of triumphe of the Saincts celebrating God for his great benefit which first of all is declared by those things wherein the benefit it selfe consisted in this verse afterward it is set forth by his causes ver 11. by his effects ver 12. The benefit it selfe in respect of men is safety the tyrants being destroied who did labour to satisfy their hatred with the destruction of the Christians in respect of God it is the glory of his might of the Kingdome and power of Christ For then his power doth appeare when he utterly destroyeth abolisheth his enemies Also his visible Kingdome is seen after a sort when he placeth godly Princes in the governement of the common wealth from hence likewise the power of Christ was much declared which before seemed weake being so troden under soote by the enemyes neither punishing them according to their deserts But Christ now by taking unto him the Kingdome declared sufficiently that the former want of punishement and sufferance came not from imbecillity but onely from patience In respect of the Devill this benefit was a iust reward of his ungodlines who coÌ„tinually accuseth the godly before God But we must observe that the servants are noted with the same names wher with the Pâ—â—â—câ— himselfe is named because there is an equall good will to hurt in both although hiâ— power be greater But this accusation are those taunts reproches railings with which the spitefull enemies overwhelmed the Saincts continually obiecting unto them the suppers of Oedipus incests adultery mutuall lusts murders conspiracies against Princes pestilences famine burnings and whatsoever publike calamity there was of which and the like things the auncient History is full Surely the children learned of their father the Devill that auncient false accuser so as it is not to be wondered at if wicked men doe excell in the same arts 11 But they overcame Who The Angels of Michaell for now the streÌ„gth of the souldiers is commended the praise of the Emperour being celebrated in the former verse But as touching the causes of the victory the principall is the blood of the Lambe the instrumentall is the synceritie of the faith and a very great constancy even unto death The blood of the Lambe is the fountaine of all the benefits which the elect enioy either in this life or in the life to come For his sake alone God both delivereth his people from all the miseries of this life and at length will make them ioyfull with eternall felicity The integrity of faith is shewed in the next wordes by the word of his testimony that is by the truth of the Ghospell which they professed freely boldly Before it was alwaies called the testimony of God or of Iesus as in ch 1.2.9 ver c. here it is called the testimony of themselves which kinde of speaking neverthelesse commeth to the same ende For it doth not respect the subiect of which but in which In the last place is their constancy because they esteemed more of the truth and faith in Iesus then of their owne life It seemeth to be a comparative speach as if he should say they loved not their soules even unto death more then God But this last member of the comparison is wanting uÌ„lesse perhaps they loved not be put for they despised But even so the force of the comparison remaineth to with they despised in comparison of the truth This is a notable constaÌ„cy of the Saincts that by no tormeÌ„ts they could be remooved froÌ„ faith in Christ For which cause at leÌ„gth God gave uÌ„to them the reward of victory But observe how this soÌ„g of tâ—iumphe addeth those things which were wanting to declare the coÌ„dition of the first Church we have seen by the description of the woman that shee was famous for souÌ„dnes of faith purity of actions sincerity of the teachers also we have understood that she was destitute of a pâ—tron for because that in great sorow and griefe shee brought forth a sonne Adde to al these from this triumphant song that the enemies of the truth heaped all reproches upon the Saincts they used a great violence to their power yet the faithfull could not be remooved eveÌ„ with the losse of their life froÌ„ their holy profession wherby it came to passe that those times were made famous by almost an infinite number of most couragious Martyrs 12 Therefore reioice yee heaven c. The fruict of this benefit is the ioy of the Saincts the sorrow of the wicked For why should not they triuÌ„phe having attained safety seeing the glory of God so notably amplified But many calamities doe remaine true but these shall not touch the Saincts whome God hiddeth in his tabernacle And therefore he seemeth to say yee which dwell in them because this is heaven that the temple or tabernacle wherein the Church lyeth hid from whence at length it shall goe into the holy mountaine to an everlasting habitatioÌ„ before in chap. 11.7 c. 2 Cor. 5.1.2 c ¶ Woe to the inhabitans c. The effect in respect of the wicked is a very great sorrow for these are the inhabitans of the earth and the sea And from heÌ„ce may be confirmed this metaphoricall signification of these wordes For if the earth be properly taken the Devill should be in like sorte trobelsome to all the Saincts who dwell togither with the wicked and unseparated Moreover who are the inhabitans of the sea besides men The Devill doth not spit out his poison upon the whales Neither doe good and bad men dwell togither lesse in Ilands then in the continent land Thus therefore we doe distinguish that the inhabitans of the earth are every wicked multitude either of Heathen or Christians who have onely a counterfait shew of religion But the inhabitans of the sea are the Church men as they call them who profer to their false Christians grosse foule saltish and bitter doctrine which doeth rather bring to the
hearers sterility of godlines and a gnawing of their bowels then a quenching of their thirst or yeelding of any other fruict The Devill being berest of power to hurt the Saincts did nowe vexe these with all manner of stormes as we have read that it came to passe in the East under Constantine Constantius Valens Iulianus and the rest In part wee have already shewed before what sturres the Devill made among the BISHOPS But it belongeth not to my purpose to prosecute the thing more at large Let him which pleaseth looke into the History and he shall behold wonderfull Tragedies Surely noe Godly man can without great griefe runne over those contentions discords reproches false accusations wherewith they raged one against another Neither doe I doubt but whosoever shall reade their actions will freely confesse these men to have ben moved by the furies of hell they troubled and confounded all things with so mad affection But these were but flea bitings in comparison of the calamities of the West I let passe the civill warres of Constantine and Constans brethren of the new risen tyraÌ„ts Magnetius and Vetranior and others such light evils how great desolation I pray you came from the Barbarians Goths Vandals and the rest of the uncleane persons and at length from the LoÌ„gobards All countries were spoiled in a miserable manner and Italy once the Ladie of countries above the rest With how lamentable songs did Gregorie the great and other writers bewaile the calamities of those times The plague of the Saracens succeeded this which troubled the world with most grievous afflictions for many ages To which if any shall ioyne the monsters of superstitions and errours which followed afterward swarmes of religious men apparitions of Spirits and familiar communing with Devils lying signes monstrous miracles many other things of that kinde it shall not peradventure be hard to define who are those inhabitans of the earth and sea against whom the Devill in this his banishement raged so furiously Especially if any shall cast his eyes upoÌ„ Rome and shall see that the most high Popes who doe boast theÌ„selves to be Christs Vicars all from Sylvester the second to Gregory the seventh about sixteene in number were most wicked Magitians But we have spokeÌ„ sufficiently of this perturbatioÌ„ of things which the Devill brought in being expelled from heaven in chap. 8. and 9. This short denuntiation of calamities is that Prophecy of the trumpets Moreover also that is to be declared more at large in those things which follow in this chapter which is here touched but in a word ¶ As who knoweth that he hath but a little time The Greeke worde signifyeth often fitnes of time which peradventure may better serve to the purpose in this place for there was yet much time which at length after a thousand yeeres should be small chap. 20.3 a short time Where the Spirit seemeth purposely to have used a word for difference sake which noteth more properly a distance of time But the Devill had now but a small oportunity being thrust downe into that prison which before time belonged to his dominion Envy rather delighteth to poure out her poison upon the Saincts then for noe necessity to tormeÌ„t men who are already inough addicted and made subiect to him he would spare this labour gladly and would make triall of it rather in them whoÌ„ he is grieved to have beÌ„ pulled out of his iawes Furthermore the word knowing may be an argument to prove this thing the future moments of times are without doubt hidden from the Devill Especially the last day of all which also the Sonne knewe not But he could not but knowe his present oportunitie This therefore seemeth to be the cause of his fury that being cast out of heaven now he must needes bring forth his rage against his owne citizens when he desired rather to hurt the elect whom he could not touch being driven out from their company which large field of his furie being taken from him he thought that which remained to be but small 13 When therefore the Dragon saw that he was throwne Hitherto the things done in heaven where the sixt seale endeth Nowe follow the subtill workings of the Dragon cast forth into the earth belonging to the same time of the trumpet And first he beginneth a persecution against the woman which brought forth the male childe Which persecution taketh place when the one part sufferreth violence and wrong and is not able to defend it selfe against the iniustice of the enemy But what like thing was to be feared of the woman seing the Devill was now throwne from heaven Can there come any evill from the earth belowe unto heaven But this heaven is not separated from the earth by the distance of places but by the holines of faith maÌ„ners Yâ—t neverthelesse from whence sufferreth she persecution as it were destitute of a defender who lately brought forth a man childe and had Michaell for her most puissant maintainer Surely from hence because the Emperours chiefe care was to expell the open enemies which thing at length having attained they cared not much for other things neither considered they at least so diligently as was meete that the Dragon had many other wayes to hurt which they unawares made more easy by their meanes so farre of was it that they set themselves valiantly against his enterprises From hence therefore the Dragon first sowed privie bitternes of mindes among the Bishops which having sprung up togither with Constantine before the trumpets began to sounde caused a sorowfull perceiving of the future trouble as we have noted at the eight chapter ver 2. For this sparcle grewe in short time to a flame but most of all after they began to contende about the essence of the Sonne In all which debates the trueth was alwayes in worse case But the rage of persecution waxed most fierce when Constance Julian Valens exercised tyranny against the Orthodoxe in an hostile manner Certes Constance Valens differreth nothing from the most cruell tyraÌ„ts except in name onely They were counted Christian Princes but under that name they carryed the cruelty af the Ethnicks Therefore the Dragon graunted noe truce but being expelled from heaven vexed the woman foorthwith by other meanes This persecution is that which wee spake of in the exposition of the first second third trumpet in chap. 8. But see how profitable this repetition is which giveth knowledge of an other coÌ„ioyned cause of those truÌ„pets There we learned that they in the iust iudgement of God were inflicted upon the world because it embraced not the truth with that faith holines and love that was meete and therefore the coales of the altar thrown into the earth raised up that burning flame from hence wee are taught what was the instrument to wit the Dragon himselfe who did cast men headlong into that madnes that by their meanes hee might scourge the woman 14 But to the woman were
the death of Gregory the first although this is to be understood of his birth for our men doe make his conception to be more auncient that I may not seeme alone to have enterprised to doe a thing unheard of I will yeeld reasons of this my judgement which seeme to me to be most strong First this Beast ruleth all that time wherein the woman lyeth hid in the wildernes and the two witnesses prophecy cloathed in sackecloth as is manifest after from the fift verse where power is givē to him to doe two and fourtie moneths which is the same space of the woman and Prophets Now wee evince by necessary arguments that the woman went into the wildernes and the witnesses tooke mourning apparell at that time which wee have said when Constantine began his raigne therfore also the Beast began in the same time to arise out of the Sea Furthermore what other thing meaneth that of Socrates who lived when Theodosius Iunior ruled in the times of Celestine Bishop of Rome about the yeere 424. foure score yeeres after Cōstantine The Romane Bishopricke likewise that of Alexandria being advanced long since beyond the Priesthood unto a Princedome booke 7. chap. 11. Had he promoted himselfe beiond the boundes of the Priesthood Whither else I pray then unto an Antichristian tyranny Had it done this long since and of a certen long time Certenly So crates commeth to my accounte or rather I to his or as it is more agreable to the trueth both of us to the reckening of the Holy Ghost himselfe But he speketh no more of the Romane either here or before in book 7. 7. then of the Alexandrine That is true indeede he in common toucheth sharply the ambition of both but the Romane Bishop had many more peculiar properties of the true Antichrist which in no sort did belong to the Alexandrine and therefore although at the first they ranne togither it may be with equall steppes yet in short time the Romane got afore and left the Alexandrine many miles behind him Hereunto more over is added the third Carthaginean Councill about the times of Syricius to wit in the yeere three hundreth ninetie which decreed that the Bishop of the first seate should not be called the Prince of Priests or Chiefe Priest or any such thing but onely the Bishop of the first Seate but universall let neither the Bishop of Rome be called Can. 26. as it is cited in the ninetieth distinction Wee learne frō this Decree what those times had brought forth otherwise it had ben foolish and superfluous to make an ordinance touching this matter Neither is the confession of the Papists in this thing to be passed over Dost thou thē aske the cause why the Romane Bishops were never present at the generall Councills in the East part Bellarmine declareth that it came not to passe by chāce in his first booke of the Councill and of the Church chap. 19. but for a certen consideration Which howsoever it was not knowne peradventure to many others yet it ought to be throughly understood of him a man that is a secretarie of the Popes Kingdome He rendreth two reasons of this absence the first It seemed not to be convenient that the head should follow the members c. The second because the Emperour was alwaies present at the Councils in the East part or some Ambassadour of his who challengeth to himselfe the first at least materiall place otherwise then was meete That either this therefore might not be tolerated or a tumult mooved he went not to those Councils but sent only his letters Such are his wordes he hath hit the nayle on the head For the Pope disdaineth to be present at those Coūcils in which the Emp. should sit before him How fayre were words givē both to the Emp. Constantine and also all the Nicene Fathers The good men thought as Eusebius speaketh that olde age was a let that the President of the Lady City of Rome could not be present and therefore were content with the Elders which supplyed his place But the true cause was that he could not abide to give place to the Emperour For I beleeve Bellarmine rather then Eusebius touching the minde of the Bishop of Rome VVherefore in the times of the first Nicene Councill there was a man at Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lifted up one who albeit not yet openly neverthelesse within and secretly with himselfe was exalted above all that is called God 2 Thes 2.4 Not that he vaunted himselfe to be superiour to God in Heaven for that is not the meaning of the Apostle but to all the Gods in earth to wit the highest Magistrate who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperiall from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is worshipped seemeth to be added in stead of an exposition But why doe I be stowe much time in these things The matter is out of controversie from chap. 17. afterward The seventh head of the Beast succeedeth next after the Heathen Emperours for these make the sixt as shal be said in his place But Antichrist is that seventh head and therefore hath his beginning by and by after the Heathen Emperours Shall I then thinke that all from Miltiades are utterly cast away as who doe make this Beast that is the very Antichrist Farte be from mee so great rashnes of judging This Beast is the state of a Kingdome as I hope shal be most cleare after And therefore God could deliver from the common destructiō some peculiar men whō he thought good though furtherers and ministers of this Kingdome The impiety was not so wicked at the first and the yong Antichrists did not knowe for what mischiefe they prepared a way Therefore wee leave these to the infinite and unsearcheable mercy of God yet wee doubt not but wee have found out the originall of the rising Beast which nowe wee see to have fallen on that time in which the Dragon was cast unto the earth ch 12.9 For being about to leave heaven he provided himselfe of a Vicar who in his absence should governe his affaires whose busines he looked unto nor carelesly as wee shall finde afterward These things being thus set in order wee see how from this fountaine every each thing will flowe most easily every part of this Prophecy agreeing most fitly one with another The true original doubtlesse not being perceived of the Interpreters disordered all consideration of the times made a harsh constrained and absurd exposition and tooke wholly away the right searching out of the event Now as touching the words the cruelty of Antichrist is signifyed most fitly by a Beast as often in the Scriptures Tyrants are compared unto Wolves and Lions equall to them in fiercenes but for hurt worser by how much iniquity in men is more armed because of the force of reason He did rise out of the Sea because he hath his originall from corrupt doctrine to wit the authority of Peters Chaire
defiled with women VVell hath Aretas observed that these thinges are not spoken against marriage For what defiling can be there where the bed is undefiled Heb 13.14 VVas this company unmaried and onely of Priests Nay mariage in time past was not forbiÌ„dden even unto the Levites neither is this number made of the Tribe of Levi alone chap. 7.4 c. Certenly neither were the Christian Elders without wives untill Hildebrand who to the ende that his Clergie might not be defiled with chast mariages opened a way to Sodomitry But peradventure there was none in this multitude defiled either by the spottes of unlawfull company or by the infirmity of the flesh Shall wee thinke that repentance is waxen so fraile since Christ came which before he tooke upon him flesh had such power to cleanse Wherefore it cannot be that women should be taken properly in this place but to be defiled with women is as much as to worship Idols whereunto wee knowe that to commit fornication is referred every where in the scriptures as they goe a whoring after their Gods Exod. 34.14 And in Ezechiell thou hast played the whore with the SoÌ„nes of Aegypte that is thou hast worshipped the Gods of the Aegyptians and so in many other places According to which rule not to be defiled with women is the same as not to worship the Gods of women Who then are these women the Locusts the people of the Angell of the bottomelesse pit the army of the Româ—ne Pope which had haire as the haire of women chap 9.8 These bought from the earth consented not to the same Idolatry with the Locusts women neither worshipped their King adoring either the Beast or his Image or in receiving his marke in their forehead or hand or if peradventure for a time they were carryed away with the common errour yet at length they renounced the same by repentance which doth so wipe away all sinnes as if they had never ben defiled with them ¶ They followeth the Lambe whither soever he shall goe Obeying their Captaine Christ in all thinges and hearkening to his commandements onely Montanus inserteth for thus for whither soever he shall goe c. ¶ These are bought from men By the merit of Christs blood saved from the generall contagion and chosen out of the multitude of those that perished least any should attribute salvation to them from that integritie which was mentioned even now That purity was not sufficient to salvation so farre as it is inherent in themselves but the price payed by Christ ¶ The first fruites to God In respect of the exceeding great multitude which at length should embrace the trueth darkenesse being put away chap. 20.5.6 c. 5 For they are without blasme God seeth noe uncleannesse in them upon whom he putteth the most pure robe of his Sonne in him doth he behold the elect in the imputatioÌ„ of whose righteousnes consisteth this most pure integritie of theirs not in the perfection of their owne vertue Aretas omitted before the throne of God and putteth in the place of it that which is taken from the former wordes these are they that follow the lambe 6 Afterward I saw an other Angel Hitherto the generall constitution of the whole Church in as much as it pitched the tentes with the Lambe now followeth the battell begun by a few citizens and first by those who doe set upon the Beast by the word For about the ende of a thousande yeeres after the first flight of the woman into the wildernes as shal be clearly manifest from the twentieth chapter the Lambe sent foorth some light harnessed souldiers who riding about the campe of Antichtist should provoke him to battell and should endure his first assault These three ar Angels the first of which were those famous men who rose about the yeere 1300 Ockanus Marsilius Patavinus Iohannes de Ganduno Arnoldâ—s de Villa Nova Dante 's Petrarcha and especially Iohn Wicklefe an Englishman whose doctrine was more fruitfull then of the rest did sinke in more deeply and tooke such rootes that it could never be rooted out since that time one Angel onely is here rehearsed the type of whom I doe apply to many learned men because in such signes of future things the agreement rather of the thinges is regarded then the unity of the persons he flyeth through the middes of heaven because the trueth now at length after a long time being revived drew with it yet much filth of the earth by which burden being pressed downe it could not straightway fly up into heaven that is it could not attaine at the first to the celestiall purity but shaking the winges it abode in the middes betweene both see chap 8.13 Hence it was that that holy man although he knewe assuredly the trueth in many thinges by whose swift winges he flying up aloft left the common sort of men farre beneath on the earth yet he was blinde in some thinges and much deceived so as he sate in the lowest seates of the Saincts hitherto Therefore the first beginnings of the Church rising againe seteth this Angel in the same place where Gregory the Great was set about the time almost of her greatest ruine as wee have shewed at the 8. chap. ver 13. Having an everlasting Ghospell That is the doctrine of salvation by faith in Christ onely as God hath ordained by his eternall decree It is called eternall as though purposely the Spirit would meete with the offeÌ„se of those times that the trueth restored should in every place be condemned of novelty but he declareth that it is eternall whatsoever men prate which should now shine upon the world by their labour togither also he signifyeth by the same that the eternall trueth had ben banished froÌ„ the earth before thrust out by humane inventioÌ„s Let men therefore see how much they are deceived who doe traduce as newe sprunge up that which was before all ages but doe often vaunt that their owne dreames which the Kingdome of darkenes brought forth but yesterday are as it were of very great aÌ„tiquity This Angel hath the Ghospell to the ende that he should preach it to the inhabitans of the earth that is to the earthly citizens and before this light was brought of that whorish Church To whom now power should be given to open their eyes and to harken to the Heavenly trueth ¶ Saying with a loude voice Now he commeth unto the sermon of the Angel so much the more to be observed because it is the first of the voices which the seaven thunders uttered in chap. 10.4 for it belongeth to the same time Those Tunders followed the Turkish tyranny to which they are added in the tenth chapter or rather began with it and are contained within the compasse of the second woe as appeareth from the eleventh chap. ver 14. This combate of the Angels began at the same time as wee shall make more plaine at the 20. chap. ver 4.5 But in this very
the Papists of their goods and riches and according to their demerits put them from al their dignity yet neverthelesse shee had not as yet attayned for that time such reformation for which rightly it could be called a wholy city The Pope was banished but the Papisme was retained as is manifest frō those sixe articles made the next yeere after that the Monasteries were broken downe Wherein it was thus ordained That under the forme of bread wine there is the true and naturall body and blood of Christ and that after the consecration the substance of bread and wine remaineth no longer That the receiving of the whole supper of the Lord is not necessary to salvation and that under whether of the formes you will whole Christ is contained That it is not lawfull for Priests to marry That the vowes of chastety are to be kept That private Masses are to be retained That auricular and secret confession of sinnes is profitable and necessary These uncleannesses defiled Englād that it could not be the dwelling place of God at that time ¶ And blood came out of the wine presse Blood by an elegant metaphore is the juyce of grapes but it commeth neerer to the iuyce of these who are now spoken of by a certē property of speech For it is that calamity which came of the overthrowe of the Pope which was so great that not onely the whole countrey was moist therewith but also it overflowed to the horses bridles Wee have heard that they to whom this businesse was committed of destroying the dennes and to confiscate the goods riding with a great traine visited almost all the houses through the whole countrey which office while they execute so great havock was made of the Papists riches that horses might seeme to swime in their spoyles as it were in a deepe river of pressed grapes But beside this I suppose an other greater thing to be signifyed to wit that not onely the common sorte of men who were no lesse cheerefull to execute this busines then horses are to the battell became greatly enriched and increased by these meanes but also the Noble men themselves and Peeres of the Realme who are as it were the raines to governe the common people made also very great gaine thereof It is knowne well inough that the beginning of many mens Nobility came from hence and other mens farre greater abundance For thē was ther scarce any at least of any value and reckening who went not to purvey wood when this oke did fall ¶ By the space of a thousand and sixe hundreth furlongs That is through the whole countrey of England A thousand sixe hundreth furlonges make two hundreth English miles But the length of the countrey from the furthest part of the South to the farthest ende of the North part is more by an hundreth miles but if wee shall take away the Northen wast ground where the countrey nigh the boundes is desert and unhusbanded which these grapes that is religious nation dreaded greatly as too colde an ayre delighting in the Sunnie and most pleasant places wee see also a mervailous consent even in this parte In this wise therefore is the vintage of England so manifestly declared by the agreement of all thinges that it is not to be doubted but that this alone is the naturall application of this type And nowe wee perceive with what singular skilfulnes the Spirit hath described all memorable thinges which should come to passe in the Church even till the yeere 1556. In this chapter he stayeth at the yeere 1540. but the eleventh chapter hath supplyed that which is wanting here since that time The thirteene Centuries describe most cleerely even to the yeere thirteene hundred the acts of the Dragon and of the Beast From thence our countrey man Iohn Foxe beginning at Weckliefe with whom you may ioyne Iohn Sleidane and Gaspar Peucer followeth on the thinges remayning even to the seventh trumpet Because of this their more aboundant and greater knowledge of things past which the diligence of these should bring to men under the blowing of the seventh trumpet the Spirit hath made this repetition now agreeing with their narrations The whole Prophecy of these three chapters is from the time of Iohn unto the yeere one thousand five hundreth and fourty that is of a thousand foure hundreth fifty yeeres CHAP. 15. AND I saw another sign in heaven great marvelous seven Angels having the seven last plagues for by them is fulfilled the wrath of God 2 And I saw as it were a glassy sea mingled with fyre and them that had gotten victory of the Beast and of his Jmage and of his mark and of the Number of his name standing at the glassy sea having Harpes of God 3 And they sung the song of Moses the servant of God and the song of the Lamb saying Great and marvelous are thy works Lord God almighty just and true are thy wayes King of saincts 4 Who shall not fear thee ô Lord and glorify thy name For thou onely art holy for all nations shal come and worship before thee for thy judgments are made-manifest 5 And after these J looked and loe the Temple of the tabernacle of testimony was opened 6 And ther came forth the seven Angels which had the seven plagues out of the temple clothed with pure and bright linen and girded about the brests with golden girdles 7 And one of the fowr Beasts gave to the seven Angels seven golden vials ful of the wrath of God which liveth for evermore 8 And the Temple was fylled with the smoke that proceded from the majesty of God and from his power and no man was able to enter into the Temple til the seven plagues of the seven Angels were fulfilled The Analysis HITHERTO have been the things past of the seventh trompet so farre forth as under it they were more fully known then at any time heretofore now folow the things to come of which the common type is in this chapter and then the special execution in the rest of the book The type first summarily sheweth how seven Ministers are prepared which should take vengeance on the enemies verse 1. Also what should be the state of the Church conversing among the Gentiles until the Angels executed their office The pourtraiture whereof is set forth by the glassy sea mingled with fire and in the victours and the Harpers ver 2. Then by the Song the authors wherof are Moses and the Lamb the argument of it is the prayse of Gods omnipotency and justice ver 3. and the gathering to him of al the elect ver 4. After this it sheweth in special a more ful description partly of the Angels prepared to their work as of the place whence they come vers 5.6 of their clothing ver 6. and the instruments namely the vials wherewith they ar furnished ver 7. Partly of the whole Church both in respect of the chosen Gētiles by whose meanes it shineth with
may say if they come forth out of the Temple it may seem the Church is yet in secret by which argument we have serched out the time of the former Prophesie chap. 14.15 They in the former chapter came out of the Temple being shutt these out of it being opened The Church alwayes dwelleth in the TeÌ„ple for what other fitt hospitage can she have But this Temple is not alwayes after one manner Some while it is shutt in the time of mourning solitarines which was the condition thereof when those reapers grape-gatherers came out of it Some while it is open manifest when the day shineth more cheerful and pleasant and in this estate it was when after the victory over the Beast the seven Angels came out of the same 6 Clothetd with pure and bright linnen These Angels have a more ioyful attyre then had the two witnesses which were clad with sackcloth chap. 11.3 for this time carieth an other hiew Yet these garments are common to all the elect though they be fitter for some times then for othersome For they are the garments of Aarons sonnes Exod. 28.42 And all the elect are made Preists Al the faithfull now doo dwel in the Temple wherinto of olde none might come but the Levites By this attyre therfore is signifyed the cleannes of the Angels through the imputation of Christs righteousnes alone And least any should despise this imputation as a base thing and not fit for any to stand in Gods sight arayed with it as the blasphemous Papists at this day persuade their people therfore he sayth these garments are both pure bright wherein the maiesty of God neyther sees any spott nor any thing that may hinder the highest perfection of glory ¶ And girded about the brests with golden girdles These garments are to be tyed about every one in particular by faith as with a golden girdle the girding is about the brests because this apprehension and application is nothing at all unlesse it have place in the hart So Christ himselfe was girded before chap. 1.13 not for that he needed so to be but onely for to teach us and to represent the Church of that time which was in that part very comely 7 And one of the 4. Beasts It doth not appear which of them by name it was especially seing one of the Beasts may be eyther of order or of distribution of order as when it signifieth the first at chap. 6.1 J heard one of the four Beasts that is the first to weet the Lion Of distribution when in usual manner of speech it may perteyn alike to any of the fowr But it skilleth not which of theÌ„ it be That agreeth unto all which beloÌ„gs to every one al whose vertues being ioyned togither doo give us a pattern what manner of man every faithful minister ought to be as is observed on chap. 4.7 Here the intendement is that we may know how these seven Angels doo draw out of the precepts and institutions of some holy Minister of the Ghospel that which they after doo turn and apply unto the bane of the enemies of the Church Not that this some Minister is to be understood of any singular man but of many that agree in one faith and doctrine as Philip Melanchton Martin Bucer Peter Martyr Henry Bullinger Iohn Calvin and the other servants of God which flourished about that time Out of whose godly and learned writings so many have drawen very excelleÌ„t and golden understanding of holy things that they have been made fitt therby to combat with Antichrist and to finish the remaynders of that warr which the others had so happily begun ¶ Gave to the seven Angels seven golden vials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vial sayth Atheneus is so caled by changing of a letter as it were Piálee that is conteyning in it to piem hâ—lis ynough to drink for it is bigger then a cup. book Dipnosophist 11 Yea he makes it a wide and ample vessel like a cauldron which importeth very great wrath to be appointed for the last times These vessels perhaps are used here in such respect as God of old opening the fâ—oud-gates of heaven destroyed al the earth with the floud or as when he consumed Sodom and Gomorrhe with a shore of brimston from heaven For then he seemes to powr out on the heads of men destruction as out of vials Most fitt weapons for the power of God which needeth no forces for to overthrow the enemies but can take them al away even with a small aspersioÌ„ And now behold how fit instruments are attributed to every sort of events In the first place were Seals because the first events were confirmations and pledges of those that were to come Then came Trumpets signifying evils â—ssayling men with great noyse and denouncing also some heavier thing to be expected yf they did not repent Now last are made ready the vials large vessels to conteyn Gods judgment and mâ—st fit to accomplish the perdition of reprobates Neither is ther any noyse in the powring out as was in the sounding of the trompets For Gods judgements to come doo make afrayd for they ar threatned that they may be avoided but when they are present they fal on men privily are not perceived What are these vials then and of what sort First they are the holy minds of the seven Angels intelligent capable of the will of God out of which this baleful liquour is powred upoÌ„ the reprobates Secondly the Beast giveth them by instructing and informing the same minds with holy institutioÌ„s Thirdly they are ful of the wrath of God not wherwith God is angry against them but by which he executeth iudgment upon the wicked Finally they are golden that thou the judgments be most severe yet are they most just pure and precious But mark how dreadfull is this wrath which is of God that liveth for evermore which words are added that we may know the wrath shal be eternal For the wrath is such as is his power whose wrath is kindled 8 And the Temple was filled with smoke Hitherto hath been the preparation of the Angels that which foloweth upon it in respect of this renewed Church is a manifest signe of Gods presence such as was of olde in the Tabernacle Exod. 40.34.35 But thou wilt say the time of the Gospel requireth some more evident token In deed so God deal more opeÌ„ly with us by many degrees then he did under the law but whatsoever caÌ„ be bestowed on us whiles we are on earth though illustrated with the light of the Gospel is but smoke and obscurity in respect of that revelatioÌ„ which at last we shal have in heaven But here he teacheth that Gods preseÌ„ce is clear in the Church though the enemies count it but as smoke and can see no more into it then mâ—n when duskish smoke dooth take away their sight And who but the blind perceiveth not God present in our Churches
this warning seem superfluous or importune unto any The greatnes of the peril may deterr even the strongest man But least any should hitt against this rock and make shipwrak Christ biddeth him be of good courage and not through any fear to forsake the righteousnes of faith which here he calleth garments and which the adversaries will most seek to bereav us of promising that he wil come as a theef unwares and doo vengeance on the enemies above al expectation and defend his Church A like comfort ther was chap. 13.10 14.13 that we may know such hortatorie voices must needs be new and are not fruitlesse but seasonable very necessary Neither are these words brought in abruptly but wheras in the words next before mention was made of God almighty these ar for more force related in his person ¶ His garments The hope of forgivenes of sinns through Iesus Christ alone wherby our sinns are covered Rom. 4.6.7 Neyther be there any other garments wherwith al our nakednes can be covered The purity of the Saincts or of our selves wil not so much as cover our shoulders so farr is it from hiding our more deformed parts These garments are in deed caled afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the justifications of the saincts chap. 19.8 wher we shal see what is the force of these words 16 And he gathered them togither into a place Here is the third branch of the second event But who is this that gathered them Christ verily and therfore he speaketh not as of many they gathered to weet those three spirits Whatsoever the Kings shal purpose Gods secret providence shall so governe them that themselves shall feel the same destruction that they intend to others Vnlesse perhaps that which this verb answereth unto be the Spirits in the 14. verse which there are sayd in the singular number according to the property of the Greek tongue to goe forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto which these words may be joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they gathered them togither for the 15. verse is interposed by a parenthesis But by whose means soever they be gathered governed they are by the secret providence of Christ For being led by the hand of God they come togither of their own accord into that place from whence there shal be no way to escape Which place is caled in Hebrew Armagedon as Montanus and Plantins edition readeth it with a single d as also doth Aretas save with difference of a letter Ermagedon And perhaps these had doon right if they had kept the aspiration Harmagedon for so I suppose this word shoul be written as if I be not deceived wil appear by that which foloweth Th. Beza wil have d to be doubled thus Harmageddon as also the vulgar Latin as if it were made of Har and Megiddo which is the place where Iosias was slaine 2 Chron. 35.22 But this place was pernicious to the Church prosperous to the wicked but Armagedon here seems the contrary Iohn Fox our countryman of blessed memorie bringeth a fitter application as me thinketh for he saith this place hath not respect unto Josias but unto that notable victory which Debora and Barak with a smal company got over the huge host of Sisera at the town of Megiddo situate on a mountayn Iud. 5.10 c. Notwithstanding whiles I consider the thing attentively with my self ther seemeth no such matter here to be meant but that an allusioÌ„ rather is made unto that of Daniel chap. 11.45 And he shal fix the tents of Aphadnon between the seas Lehar tsebi qodesâ—h in the mountayn of holy beautie By many arguments it may be shewed that this prophesie of Daniel and that of Iohn doo perteyn to the same times namely to this sixt vial as at some other time if God permit we wil manifest The difference onely is that there particularly it is spoken of the Turk the enemy of the ChristiaÌ„ Iewes here jointly it is meaÌ„t of the enemies of the whole Church as wel of Gentiles as of Iewes And the place is designed by name where the Iewes enemy shal camp namely lehar tsebi qodhesch in the mount of beauty of holines that is in the holy land between the Siriak sea and Euphrates which is also caled a sea in the Scriptures But in this Prophesie wher the Spirit universally doth describe the place of that warr he could not use that name which is proper to the Iewes Therfore he made a new word which should be common to ech people and come very neer unto that in signification For Harmagedon is made of Har a Mountayn meghadhim of delites or with an affix in the singular number maghdo of his delite The very same that Har tsebhi is the mount of the Roe For tsebhi a Roe signifieth also pleasantnes or delite A word of paramours when they would speake to their loves most amiably as in Salomons song my beloved is like a Roe c chap. 2.9 By these things then it doth appeare that the place is foretold by name in Daniel where the Turk shal fight with the Iewes but here where the Beast shall combat with the Church of the Gentiles the same is onely intimated generally As if ArmagedoÌ„ wer the common name of both distinguished into har tsebhi qodhesch the mount of holy bewty the western place without name save the name of the whole Which notwithstaÌ„ding teacheth that this warr shal there be made where the Church flourished with greatest purity For this is the mount of delites unto Christ which place we shal see somewhat more distinctly manifested in the explication of this time chap. 19. But let us observ to our confort that the holy Church among us Gentiles is no lesse a mount of pleasures unto God thaÌ„ that which is to come of the Iewes God respecteth not persons in every nation they are dear unto him that truly honour him in Christ 17 And the seventh Angel powred out his vial upon the aier This vial shall have a common event aâ— being powred into the aier which compasseth the earth seas round about Which yet is not this clementish aier wherin we breath but some other thing signifyed by this manner after the maÌ„ner of the other vials And we know that the Divil is caled in the Scriptures the Prince that ruleth in the ayre Ephes 2.2 wherto perteyn those chaines of darknes which Peter speaketh of 2 Pet. 2.4 and Iude in his Epistle ver 6. Seing then the Aier is the place of his dominioÌ„ this last vial shall import most greivous calamitie upon al the Divils Kingdome The former vials nipped some parts therof severally this shal undoo the whole body of the impious with a common destruction ¶ And there come a great voice out of the Temple of heaven The first event is a great voice which is described by the place whence it cometh and the thing that it speaketh The place is not onely the Temple of
Heaven but also the throne it selfe the description wherof was in chap. 4.2 The Temple is the dwelling place of the Saincts as we have seen before this Throne is the seat of the highest Maiestie which being placed in midds of the company of the faithfull shineth with the incomprehensible brightes of the most holy Trinity Wherfore this voice commeth immediatly from God in respect of the Ministery of the Church Wherby is signifyed that God under this vial wil in extraordinary manner and almost beyond exspectation provide for his shewing forth his power from heaven for the destruction of al the enemies which were gathered as even now we heard unto the place Armagedon which interpretation we shal see more fully cōfirmed by that which foloweth where a larger explication of this vial is hādled The voice uttered is It is doon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most fitt for the finishing of things as we know it was used in the creating of them Gen. 1. it hath this meaning as if he should say Al things now have bin which I decreed to be doon neyther remayneth any more of my promises the complemēt wherof should be exspected on earth For this same Is doon hath referēce unto that in chap. 10.7 In the dayes of the voice of the seventh Angel when he shal sound the trompet the Mysterie of God shal be finished Now shal ther be an end of al prophesies when both al the enemies are utterly extinguished there is one sheepfold made throughout the earth of al the elect Iewes and Gentiles under the one Pastor Iesus Christ It is certain that this kingdome of Christ thus begunn shal be eternal never to be interrupted agayn and shall at last be translated from earth into heaven But of the time wherin this translation shall fall out which is to be performed at his second coming I find no mention in this book This prophesie proceeds no further then to the last destruction of al the enemies and ful restitution of the Iewish nation the estate of which people so restored and of the whole Church of al nations he telleth shal be most happy but setteth down no moment of time when they shal leav the earth and goe to their heavenly heritage These things shal be made manifest by the interpretation folowing some tast wherof was here to be given least any perhaps too much attending unto the whole order of things should slip into that errour of setting down the certain time of the last day which thing I see some godly and learned men to busy themselves about as if by this vial some very neer moment therof mought be assigned Which thing upon more diligent examination we find to be wholly layd up in exspectation of hope and not at al put in any comhrehension of sense Now the agreement of the seventh vial with the seventh trompet is that in this Christs Kingdome is begunn the enemies being in part abolished as chap. 11.15 wherupon a voice there sayd the Kingdome of the world is become Christs but in the other Christs Kingdome is consumate al enemies being quite taken away wherfore the voice of this is It is doon 18 And there were noyses and lightnings c. Of the second event ther are three branches first by what things the execution of the judgement was doon in this vers secondly upon what in verse 19.20 Thirdly what effects in respect of the reprobates verse 21. Lightnings thonders voices shall come from heaven the earth shal be moved shaken wherby is taught that both heaven earth shal cōspire for vengeance on the impious both which shal powr out whatsoever direful-punishment it hath upō the wicked crew And this not after the usual manner of former times but with such horrible terrour as never was since the world was made For nowe ther shal be a visible semblance of the infernal punishment which it shall feel at length in the last judgement Moreover these kinds of punishmēts doo declare that the enemies shal be destroyed rather by the extraordinary power of God than by any work and endevour of men which after appeareth more clearly in chap. 19.20 and 20.9 19 And the great City was rent into three parts The second branch of the second event upon what this iudgement shal be exercised which partly are places partly men The places be cities nations The cities are three in this verse the great city the cities of the Gentiles Babylon But what is this great City We have heard before that a city signifieth not onely some towne cōpassed with walls which many cityzens dwell in conioyned togither by the bonds of the same lawes and right but also the whole dition empire of any city as the tenth part of Rome fell when Germany withdrew it self from the yoke of the servitude therof chap. 11.13 Is it then the Romane Empire onely In deed so this was caled before the great city chap. 11.8 but forasmuch as in this place the ful destruction of al the wicked is handled for the vial is powred into the aier as we sayd it compriseth whatsoever Dominion and Empire the foes and enemies of the Church have in any place It comprehendeth therfore the Turkish tyranny also which togither with the Romish constituteth this great city as is more evident by the destruction of this city For it is rent into 3. parts proportionable to the three Princes by whom it is ruled namely the Dragon the Beast the False Prophet before in ver 13. Wherfore by this three fold declaration ther falleth togither al the Turkish and Mahumetish tyranny that is the Dragons al the power of the Beast that is of the Caesarean Bishop all the authority of the False Prophet that is of Pope Balaam for this man of syn after the ruine of his throne remayneth even unto this last overthrow The first vial was but a preparative for the warr this seventh is of the last destruction ¶ And the cities of the Gentils fell VVe heard of the universal Empire of the impious But not this onely shall fal in common but also in particular al the confederate cities and provinces both Turkish Mahumetish Popish For Gentils be al they that are aliants from the truth whither they be farther of from the same as the Barbarous nations or neerer as the Papists who by a false title are counted Christians For we have seen before how to the Gentiles was given the Court which was ioyned to the Temple as also to them was given the holy city which were the places of that rowt which boasted to be Christians by a vayne tytle without substance ¶ And that great Babylon The third place which shal utterly perish is that great Babylon But did not that perish before under the fift vial when Rome the Beasts throne did fall verse 10 For so we saw it caled before Fallen Fallen is Babylon the great city chap. 14.8 In deed Rome did perish before but it
first Decad. See chap. 13.3 11 And the Beast which was and is not That is and that seventh King the Pope which had come and was as touching the rising and originall of his power for the space of an hundred yeeres after Constantine And is not after that time utterly perished in mens opinion by the invasion of the Barbarians this Beast I say is the eight and one of those seven Wherby it is to be observed that the seventh King by himselfe alone doth obtaine the name of the whole and to be called that Beast whose description was in the eight verse by foure succeeding courses of times All which chaungins are proper to this one from wheÌ„ce now at lenght after the second mutation wherof he made mention in the former verse he addeth a double condition of him in the very words of the first description shewing in the same that these words and when he coÌ„meth he must continue a short space are all one with these the Beast which was and is not ¶ And he is the eight to wit King For here octavus the eight agreeth not in gender with Bestia the Beast The common translation translateth amisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eight Beast For there are not eight Beasts but eight Kings the seventh of which is this Beast The pronoune relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee seemeth in this place to be a demonstrative as sometime also else where he is the eight King that is the eight King Also the whole antecedent member of the senteÌ„ce maketh the supposite of the verbe substaÌ„tive as though he should say The Beast which was and is not is both that eight Kinge and also is one of the seven This eight King is the same Pope after his dignity recovered from that maine overthrowe which the Barbarians did make when his wounded head wâ—â— câ—â—ed as in chap. 13.3 or when the Beast which is not did asceÌ„d from the bottomlesse pit as at the 8 verse of this chapter or when the second Beast arosâ— from the earth chap. 13.11 When Gregorie the second his next successours did appeare with two hornes Pipine and Charles the Great For we have shewed already before that all these things perteined to that third mutation But from whence then is this eight hath the Beast eight heads which even now were but seven In no wise but this eight is the same with the seventh of the same nature purpose soveraignty wherupon it is added and is one of those seven onely of a greater impiety blasphemy and sacrilege wherin he passeth the seventh The Popes in their beginning after Constantine were not so wicked as after Phocas But more lesse doo not distinguish the kinde Therfore the Pope revived is the eight most worthy of all to be pointed at with the finger and to be sayd that it is hee From which now the reason may be apparant why in chap. 13. one Antichrist is painted out by a double Beast to wit because he is the seventh King the eight ¶ And goeth into destruction To be destroyed utterly in his due time this last member is the fourth time of the Beast fetched from the general interpretation in ver 8. And so that which there is sayd was and is not and shall ascend out of of the bottomlesse pit and shall goe into destruction here is expressed in words some what divers so as to the first member these are answerable when he shall come to the second he must continue a short space to the third and he is the eight King and one of the seaventh the fourth is the same in both places Wherfore that which was spoken generally of the Beast wee may see perteineth to the speciall mutation of the seventh head Seing then this Beast is the seaventh King who should have the next place after him who bare rule in Iohn his time and the regiment of the Popes at Rome followed by and by that Heathen Empire by a second most sure demonstration wee have found out both Antichrist himselfe and also the time wherin he was borne Which that it may become the clearer may be proponded after this manner The seventh King succeeded next after the Heathen Emperours who made the sixt King reigning at that time when Iohn wrote ver 10. Five are fallen one that is the sixt is But Antichrist is the seventh King ver 10.11 Therfore Antichrist succeeded next the Heathen Emperours and seeing the Pope of Rome after the time of the Heathen Emperours is that seventh King as before we have manifested it followeth also necessarily that the Pope of Rome from the time of the Heathen EMPEROVRS is that chiefe Antichrist of whom the Scripture forewarne us so diligently and that the City of ROME from the same is the whore See now yee Iesuites from how necessary principles the argument proceedeth apply what engins you can to overthrow the same you shall doo more good then if you should bring ladders to conquer heaven But your things which you doo treate off concerning the time of Antichrist are divised are absurd and more foolish then any toyes as wee shall after declare 12 And the tenne hornes which thou sawest are ten Kings Thus farre touching the Heads Now followeth the Hornes which by their consent doo bring yet a more full light of time For by how much thinges are neerer togither they are so much the more clearer and the more perceived and observed Therfore to the end that that seventh head might become knoweÌ„ by more tokens and his first beginning more undoubted it is furnished with these hornes as it were with a certen pompe and company of servants by whose noise as it were we should be stirred up to regard his comming The Angel expoundeth these hornes to be tenne Kings which afterward are described of what sort they are both by their Kingdome in this verse and mind in verse 13. and the warre which they shall make verse 14. Their Kingdome is declared by a double or twofold time the first of it not yet received Who sayth he have not yet received a Kingdome The second of it received but they shall receive power at one houre with the Beast The first meeteth with a doubt wherby some body peradventure might thinke that these Kings reigned at the very same time in which Iohn wrote no saith he they reigne not yet but shall reigne shortly For otherwise the warning had bene superfluous if they should not come but about three yeeres and an halfe before the last day The second time exhibiteth yet a clearer knowledge of the thing by a certaine mutual bewaying which the hornes and the Beast doo one for an other They shall receive power as Kings at one houre with the Beast for so I translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the accusative case in which these words are taken some time for the space of time as these last have wrought but one houre Mat. 20.12 Also watch with me one houre
the men of Iericho seeking their bodies upon the earth what say I your labour yea a greater losse hangeth over your head namely be not you found in the number of them that folowing the Beast have not their names written in the book of life Ap. 17.8 Chapt. 7. Against the fourth Demonstration from the publik persecution AN other conioint signe you make to be the publik persecution which you say shal be most grievous notorious so that al ceremonies sacrifices of publik religion shal cease none of which things we yet see According therfore to the threefold marke of this persecution you make a threefold proof first that it shal be most grievous 2. most notorious 3. that it shal cause a ceasing of religion And you prove it shal be most greevous frō Ma. 24.21 ther shal be thē great tribulatiō such as was not frō the beginning of the world neither shal be frō Ap. 20.3 wher we read that thē Satā shal be loosed who until that time had been bound And you cōfirm it by testimonies of Aug. in the 20. b. de civit Dei ch 8. 9. of Hippolitus martyr of Cyril unto which you add at last that the persecutiō by the Pope is not the most greevous therfore he is not Antichrist I answer to al first as touching the greevousnes of the persecutiō frō the words of Mat. I say that you care not what you bring for confirmation Those words perteyn to the calamity of the Iewes which they felt in the desolation of their city by Titus within a few yeres after Christ Luke expresseth this people by name saying for ther shal be great distresse in this land wrath on this people Luke 21.23 So Mat. then let them that ar in Judea flee to the moūtayns ch 24.16 And what ells meaneth that prayer against flight on the Sabath but properly to note out this nation So farr verily is it that Antichrists persecution is from these words proved to be most greevous as the contrary may plainly be concluded for they evidently doo confirm that no tribulation shal be to be compared wit that of the Jewes therefore not that which Antichrist shal procure I know that Chrysostome referrs it typically unto Antichrist but not truly nor advisedlie for when Christ opēly saith none shal be like it he cutteth off al typical interpretation not obscurely forbidding the words to be further drawn for to signify any thing to come For the type must needs be inferiour to the truth of it a greater distresse must folow afterwards contrary to that Christ saith if so be the words should be expounded by a type Mathew therfore makes nothing for the vehemency of this persecutiō the Apocalyps dooth even as much Satan in deed shal rage when he is loosed but the outragiousnes which is mentioned in that place is nothing to that which he shewed before he was bound For Satan is the same that the Dragon Apoc. 12 9. and before his imprisonment he lived in heaven drawing with his tayl the third part of the starrs of heaven which he cast unto the earth until by Michael he was overcome and thrown down from thence That is to say the Hethē Emperours not only lived but also ruled in the midds of the Church which they vexed in most cruel māner til Christ put them out of the Empire as upon that place I have shewed From that time the Divil that is the open enemie was bound for a thousand yeres which being fulfilled his bounds should be loosed he should be styrrd up agayn but not with that abilitie to hurt as before for here he should have no place in heavē that is in the Church but should abide only in the utmost borders territories therof compassing the tents of the Saincts the beloved city as Ap 20.9 wherupō he should not so much raise persecution as warr neither should the saincts dye lik sheep but resist lik soljers How much therfore an inward noisom enemie is mor greevous than an outward so much greater is the afflictiō of the former times thā that when Satā is loosed in the last age Morover Antich reigneth a 1000 yeres whiles Satā lyeth in prisō Ap. 20.9 Wherupō if whē he is loosed this felow doo trobel al ther should be great trāquility whē he is boūd so the greatest part at least of his reign should be void of those turbulēt storms neirher should Antich hav an helper of his persecutiō in the other part of his reign seing he should abid within the Church Satā without as is manifest by the things forespokē also that now he was appointed for the scourge of Antic himself not for their hāgmā torturer whom he should use for the tormenting of others For the Divil being now loosed the four Angels at Euphrates are loosed whō God sendeth to punish the Angel of the bottomlesse pit with his infernall crew which came out of the pit Apoc. 9.20.21 all which things we hav made playn in their places Therfore wher Augustine saith that Antichr shal most rage when the Divil is loosed as though he were now first loosed and should be his helper unto crueltie he iudgeth not rightly of this loosing for he was loosed before in heaven Apoc. 12.3 c. which could not be a prison and pit unto him seing he took it heavilie to be cast from thence unlesse perhaps he went out of prison against his wil Apoc. 12.10 Neither is Hippolitus to be hearkened unto concerning this persecution when he teacheth that Antichrist is no man but the verie Divil that should take false flesh of a false virgin And no better account is to be made of Cyrill if he though that the Divil should personally range abroad making Antichrist to be a true man but one that should be a Divil also because as he thinks he should be made man by incarnation What sincere thing could they utter about this matter whose minds were possessed by such manner errours Wherfore this grievousnes of persecution which you speak of hath no confirmation at al from the Scriptures A very greevous persecution in deed ther should be but of an other sort then you mētion even such as should consist not so much in killing of bodies as in murthering of soules For Antichrist is Balaam who though it better to put a stumbling block before the children of Israel that they migh eate of things sacrificed to Idols and committ fornication then to folow thē with the sword Apoc. 2.14 He is that Beast wheron Iezebel the whore sitteth with the wine of whose fornication the inhabitants of the earth are drunken Apoc. 2.20 17.2 He is the Angel of the bottomlesse pit who opening the pit the Sun and aier is darkned with the smoke Apoc. 9.2 Finally he is that man of syn whose coming is with the efficacie of Satā with al power and signes and lying wonders and with al deceit
to men is translated unto the state and condition of men shewing as before was said that not onely men shal be punished with some greevous punishment but also that the thing it selfe shal be utterly taken away never for to raise againe even as they who are cast to hell must not expect any returning or setting free Certenly we may gather and that not rashly from this strange and unacustomed taking of vengeance that God will shew by some visible signe how damnable and detestable he hath alwayes esteemed the Papacy And this last is that destruction of which in chap. 17.18 shal goe into destruction a iust reward of the Antichristian tyranny 21 And the rest were slaine with the sword Such then is the destructiō of the Prince of wickednesse now of his armies and souldiers Of whō ther is a differing punishment not so horrible at least in shew they shal be slaine with the sword of him that siteth on the horse that is by the word comming out of his mouth as though he should say they shal undergoe the punishments threatned in the word against the disobedient and such as resist the truth as in Ieremy Behold I wil make my words as fire in thy mouth and this people as wood and it shal devoure them chap. 5.14 What singular thing thē shal the destructiō of the Pope have For he also hath bin slaine with this sword That is true indeed but the word threatneth divers punishments according to the manner of the wickednesses the most greevous to the greatest the lighter to the lesse Peradventure because the ruine of the Papacy shal be more horrible than wee think it is exempted from the common order not because it is not denounced in the word but perhaps because it is lesse regarded of us and that we suspect it to be lighter then the event will shew Or as we have declared in ver 15. it may be that these souldiers after the overthrow received shall yeeld their vanquished forces to the truth and subiect their neckes to her yoke ¶ And all the foules were filled with their flesh The Victory being obtained the foules gather to the pray doo fill themselves with the spoiles That whole late Popish natiō shal be subiect afterward to the reformed Churh Every country being a nourrisson of the purer truth shal have some part of the regions before time given up to superstition made subiect to them Which thing seemeth to be signifyed by the foules satiated with the flesh of the slaine army Such then is the end of the Romish Pope and Papacy that remained a few yeeres after the city yet at length so much the more miserable because shee had such as did adorne her funerall with their teares and performed the last duties by weeping But ther shal be none left for the Pope to bewaile his misery but he shal die infamous without mourners or other funeral pompe Wherby at last is accomplished that prophetical parable of the ghests called to the marriage Mat. 22. Doubtlesse those good and evill sent for out of the high wayes are the Gentiles that embraced the calling after that the Iewes had refused it Among them the man that had not a wedding garment is the Church of Rome which despiseth the righteousnesse of faith neither regardeth to be clothed with the merit of Christ by imputation The King comming in and beholding her clothed with her ragges but not with that garment which onely he approoveth now at length biddeth his servants to bind her hād and foote and to cast her into utter darkenesse where is weeping gnashing of teeth For Christ speaketh not there of any one man but collectively of a very great multitude as the sentence added in the end declareth that many are called but few are chosen ver 14. From which at length we understand that the bright comming of the Lord with which Paul foreshewed that the man of sinne should be abolished 2 Thes 2.8 is not his last coming to iudgement but that wherby Christ shal take the Iewes into the fellowship of his holy Church at which time his Kingdome shal flourish most gloriously and shal exceed by infinite degrees all the brightnesse of the ages past as shal be made more evident from the things following After the Pope is destroyed the Dragon shal be abolished many other things accomplished on earth CHAP. 20. AFTER I saw an Angel comming down from heaven having the keye of the bottomlesse pit and a great chaine in his hande 2 And he tooke the Dragon that old serpent which is the Divill and Satan he bound him a thousand yeeres 3 And cast him into the bottomlesse pit which he shut up and sealed upon him that he should deceive the nations no more til the thousand yeeres were fulfilled for after that he must be loosed for a little season 4 And J saw seats and they sate upon them and iudgement was given them I saw the soules of them which were beheaded for the witnes of Iesus and for the word of God and which did not worship the Beast neither his Image neither had taken his marke upon their foreheads or on their hands and they lived and raigned with Christ a thousand yeeres 5 But the rest of the dead men lived not againe until the thousand yeeres wereful filled this is the first resurrection 6 Blessed and holy is he that hath part in the first resurrection for on such the second death hath no power but they shal be the Priests of God and of Christ and shall raigne with him a thousand yeeres 7 And when the thousande yeeres are expired Satan shal be loosed out of his prison 8 And shall goe out to deceive the nations which are in the foure quarters of the earth Gog and Magog to gather them togither to battell whose number is as the sande of the sea 9 And they went up into the plaine of the earth and they compassed the tentes of the Saints about and the beloved city but fire came down from God out of heaven and devoured them 10 And the Divill that deceived them was cast into a lake of fire and brimston where was both that Beast and also that False Prophet and they shal be tormented day and night for ever more 11 Then I saw a great white throne and one that sate on it from whose face fled away both the earth and heaven and their place was no more founde 12 And I saw the dead both great and smal stand before God and the bookes were opened and another book was opened which is the book of life and the dead were iudged of those things which were written in the books according to their workes 13 And the sea gave up the dead which were in her and death and hell delivered up the dead which were in them and they were iudged every man according to their workes 14 And hell and death were cast into the lake of fire this is the second
streame neither is ther at this day almost found any hold so strong that can withstand his furie But the time of this tyrāny is but short to weet onely for an houre a day a moneth a yeere that is about three hundred ninety yeeres if wee count the yeere by twelve moneths and every moneth by thirty daies after the account of two and fourty moneths and three dayes and an halfe chap. 11. If we follow the reckening of the Iuliā yeeres the impious kingdome shal not be prolonged beyond seven yeres more then utterly to be abolished without leaving so much as the footsteps of his name after him as shal be said afterward 4 Then I saw thrones Hitherto the brief History of the Dragon the same now is handled somewhat more fully there being added togither also the state of the Church wherin it was in every of those times The two first of which are shewed elegantly in the same words For when after the Dragon is bound the thrones set are seen and also the soules of them that were beheaded sitting upon them and iudgement given to them by these is signifyed that the primitive Church was miserably afflicted before that mortal enemie was cast into prison Then was ther no seat established for her no iudgement was given but she lay on the ground trode under foote every moment spending the life of many of her members for the truth whereunto belongeth the cry of the soules which desired vengeance of their most cruell enemies chap. 6.10.11 Therfore all that time from Iohn even until the binding of the Devill by Constantine was a time for the hatched for flaming fires for the racke and all manner of torments as is very wel shewed here Againe the same thrones and iudgement given after that the Dragon was delivered to prison by Constantin doo shew the notable felicity of the second distance of time which the Church enioyed having obtained Emperours for her Defendours For these thrones belong not to the saincts raigning in heaven as the Iesuite will have it intangling himselfe in many absurdities but they which dwell on earth in a better estate in regard of the open enemy then in former time For why should the raigne in heaven be limited with a thousand yeeres Or why should they beginne to raigne after the Dragon was bound as if the raigne in heaven wer not perpetual Moreover such ar counted in this raigne who ar dead a thousand yeeres agoe as in the next verse which can not be understood of the raign in heavē in which unlesse the soules of them that die fly forthwith they shal never afterward come thither But more plainly of this matter at the next verse ¶ And they sate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be put and perhaps better transitvely they did set So the order of construction runneth easily being reduced by the accusative cases which folow et animas and the soules et illos c. and them which worshiped not in the same sense vidi thronos I saw thrones and they did set on them to whom iudgement also was given both the soules of them which were beheaded and also those which worshipped not the Beast c. who all lived and raigned with Christ a thousand yeeres and iudgement was given them they were dealt with according to their righteousnes themselves being set at liberty and their enemies suffering the punishments of their cruelty Even as on the other side on s iudgement is said to be taken away when a man is oppressed with iniuries and the doers of them goe away scotfree as Iob complaineth God liveth who hath despised my iudgement c. chap. 27 2 and 34.5 Or iudgement to be given may belong to the raign as in the Psalmist O God give thy iudgements to the King thy righteousnes to the Kings sonne Let him iudge thy people iustly and thy poore with equity Psal 72.1.2 as though he should say the Church now is advanced to that dignity wherby shee should give lawes to others which but lately was accustomed to receive them being most abiect and obscure and of no estimation with the world ¶ And the soules of them that were beheaded If ekathison they sate be taken as a verbe neuter then these words are to be referred to the verbe eidon vidi animas and I saw the soules c. These are the soules of the godly Martyrs of the first period who under the Heathen Emperours laid downe their lives for Christs sake who now at length by meanes of Constantine obtaine glory and honour But how is this wilt thou say they not being on the earth Their soules were placed on thrones when they who tooke away their lives uniustly were iustly punished by Constantine that is whē the tyrants were killed and condigne punishment inflicted upon them for their cruelty The iust man shall reioice when he seeth the vengeāce of the wicked and shal wash his footsteppes in their blood as the Psalmist describeth And againe a two edged sword is in the hand of the Saincts to execute vengeance on the Heathen which honour shal be to all the Saincts Psal 149. It is a glorious thing for the Saincts that their iniuries are nor neglected but ar at length recōpensed with iust punishment This is it which the soules desired earnestly chap. 6.10 And these seats are that deliverance which they obtained a promise off in the same place ¶ And which worshipped not the Beast These also were placed or sate in the seates which are men then living in the second period wherupon he not onely mentioneth their soules as even now of the Martyrs which were in the age past but the whole man saying those which worshipped not c. From which we must observe seing the godly are described by those marks that they worshipped not the Beast neither suffered themselves to be noted with his marke either in the forehead or on the hand and that in the second period whē the Devill was bound which took the beginning at Constantine himselfe and continued from thence by the space of a thousand yeeres that the Beast was all this time Otherweise ther could have bin no praise of the Godly living in this time if there had bin no occasion and matter for them to get praise by Wherfore the Beast was bred togither with Cōstantine when the Dragon being thrust out of heaven and going into prison gave his power and his throne and great authority to the Beast chap. 12.13 and 13.2 He could not suffer that any truce should be granted to the Church but when he saw his open furie to be repressed he ordained the Beast his Vicar in his roome being absent by whose endevour at least he might satisfy his hatred Therfore the three yeeres raigne of Antichrist is a trifling toy a part wherof we see here manifestly to extende unto a thousand yeeres Secondly let the Papists consider what a vaine forgerie that Antichrist is whom they dreame off
seeing see not being by the iust iudgemēt of God altogither blinded 6 O Blessed and holy is he They are blessed who doo embrace from their heart the truth restored againe to the world For this is to have part in the first resurrection As Christ saith to Peter thou shalt have no part with mee Iohn 13.8 as though he should say unlesse thou suffers these things to be done which I will have thou art not indeed partaker of mee Therfore no man hath part in this resurrection which either embraceth the truth with a dissembling hart or hath obtained some certain knowledge therof but onely he in whose hart it taketh roote bringing forth fruit unto eternal life For al that is borne of God overcometh the world 1 Iohn 5.4 and Christ loveth his even to the end Iohn 13.1 suffering none of them to be lost Iohn 17.12 For who shall ravish them out of his hands Iohn 10.28 Which most certen salvation of the faithful sealed up to them in their harts by the Spirit being unknowen to the Iesuit he findeth this blessednes which the Spirit speaketh off no where but in heaven But he erreth as his manner is This blessednesse is of the life present necessarily to be published chiefly at the new appearing againe of the light of the Ghospel seing it should come to passe that they who should ioine themselves to the truth should both be striken with the lightning of excommunication of the Beast and also should be cōdemned of the world as most wicked men Who would not tremble to be banished from the onely holy Catholike Church as the Romish vaunteth her selfe to be unlesse the Spirit had confirmed those to be blessed and holy who should receive with a syncere affection the truth raising again◠and therewithall had taught that that Romish Church calling her selfe Catholique by a true name is a most impudent horlot This resurrection is onely of those who forsaking the Romish Synagogues doo become the true citizens of the reformed Churches they which still abide in the Popish corruptions have no part in the first resurrection neither shal have any in the second unlesse they repent ¶ He that hath part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melaq A metaphore taken from portions distributed once by lot to this ende that we might acknowledge Gods mercy and providence in every one converted without attributing any thing to chaunce and fortune ¶ On such the second death hath no power The second death is destruction in the lake of fire burning with brimstone before in chap. 19.20 But why doth he onely exempt them frō the second death because the partakers of this resurrection have not yet finished the first to weet the death of the body which being inflicted upon them by the Beast yet shal they be altogither free from the second which ought to be a comfort to them in their sufferings Surely ther is no need of this consolation in the last resurrection wher we shall no longer live by faith but shall behold the very inheritance hoped for Therfore this is the comfort of men warring on earth which are sure of the victory but have not yet got the crowne ¶ But they shal be the Preists of God and Christ chap. 1.6 and 5.10 It is said in the dative case Preists to God but this explaneth the other All the faithfull are Priests Kings in Christ that is partakers of these dignities and in some sorte also endued of the faculty and power of them but here some greater thing seemeth to be spoken after the manner of the Hebrewes who attribute the name of God to those things which are most excellent in their kinde as a Prince of God c. as was noted before After which sort they seem to be called Priests Kings of God for that which is most excellent Priests ¶ And they shal raigne with him a thousand yeeres These thousand yeeres doo beginne where the former ended to weet in the yeere 130. In which is promised a cōtinuing of the truth by the space of a thousand yeres frō that restoring of it wherof wee have spoken in these our nations of Europe to which also this first resurrection belongeth But whither then againe it shal cease security possessing men until Christ shal come as a thiefe in the night as it is foreshewed in the Ghospel he to whom all things are known knoweth We find nothing wherby to determine any certēty touching this matter Onely wee have seen three hundred yeeres now to have passed since this first resurrection and that every day thankes be to God the truth groweth mor in use We must also yet tary som short space before that our brethren the Iewes shal come to the faith But after that they are come and Christ shal have raigned some ages most gloriously on earth by his servants in advancing his Church to most high honour abov all Empire then also the Nations shal embrace true godlinesse according to that saying And the Gentils shal walke in the light therof and the Kings of the earth shal bring their glory and honour unto it the glory and the honour of the Gentils shal be brought unto it see chap. 21.24.26 For which cause it was promised to the Church of Philadelphia that shee should be a pillar in the temple of God and that shee should goe out no more chap. 3.12 that is that it should have a firme stable abiding in the new glorious Church VVhich Church of Philadelphia we have shewed in the same place to be of the Gentils From which it is proved that the truth shal remaine for a long time yet among the Gentiles For this is the Kingdome of Christ when by the Scepter of his word he ruleth among any people And this is the most true raign of any people when it is subiect to the government of Christ alone and is ruled by his onely disposition Now at length we perceive of what sort that millenarie raigne is of which we are a part thākes be to God concerning which almost al the Fathers Papias Irenaeus Iustin Tertullian Lactantius and Augustine also in some part spake so many things and so highly VVithout doubt they would have this Kingdom to be spiritual whose unmeasurable pleasantnes they expressed by corporall things after the manner of the Prophets Yet neverthelesse I wil not deny that perhaps some leaned too much in their opiniōs to the delights of the body but was it to this end to overfill themselves with them as men altogither lost in riots and given over to all dishonest pleasures It cannot be that any such thing should ever come into the minde of learned and holy men but because they knew that under this raign of Christ his Church should enioy very great felicity also of this life they made mētion of the abondance of such pleasures VVhich we shortly expect when the Romish Antichrist and the Turke shal be utterly abolished Vntill this victory be gotten the
for so great mirth ¶ And the beloved City The third endevour so farre as which hath proceeded the repetition of the former Prophecy This third is altogither to come For howsoever the holy city was above granted to the Gentiles to be troden under foote a thousand two hundred three score dayes chap. 11.2 and the same againe was renewed after that time was past in the CHVRCHES which in these last times are reformed according to the rule of the divine truth yet it is not to be doubted off but that the beloved city is for excellency sake that multitude of the beleeving Iewes who now at length shal shortly be ioyned to the company of the true beleevers in Christ The iudgment that followeth doth require it should be so wherby the Turk endevouring to conquere this city shal upon a sudden be overwhelmed But where and when this siege shall happen may be gathered from those things which have bin spoken before The place shal be Hartsebhi the mountaine of beauty the Oriental armagedon the very land of Iudea So Daniel chap. 11.45 and elegantly Ezechiell chap. 38.8 After many dayes thou shalt be visited For in the latter yeeres thou shalt come into the land that is come home safe from the sword and is gathered out of many peoples thou shalt invade the mountaines of Israel which have long bin wast with it being brought out of the peoples all shal dwel safe The time shal be at the end of a thousand three hundred thirty five yeeres of which Daniel speaketh in chap. 12.12 when the houre day moneth and yeere of the Turks tyranny shal come out to weet at the yeere a thousand sixe hundred ninetith more or lesse But of these things now briefly perhaps occasion shal be given at an other time to declare them more at large ¶ But fire came down from God The last destruction followeth and first of the army in this verse which God by some extraordinary way shal destroy utterly For from heaven he shal powre out his wrath upon the armyes of the Turkes as before chap. 16.21 and more largely in Ezechiel chap. 38.18.19 c. 10 And the Divill that deceived them The Emperour himselfe the Turk not onely in respect of his owne person but also of the whole state succession of his Empire For ther shal not be any more either Emperour or name of Turke But the word Divil is used by a figurat if kind of speach of the principal cause for the instrumental which is very significant in this place shewing that not onely this one enemy the Turk shal be destroied but that no opē enemy shall arise ever after For the Divell by whose labour they are raysed up shal not be thrust into prison againe for some time but for ever he shal be cast into the lake of fire never to goe out for to raise up any such new troubles ¶ Where was also that Beast and that false Prophet Therfore all ar in a like condition which are punished with the like punishment The name of Christian maketh no difference between the Turke and the Roman Antichrist unlesse perhaps for to encrease his punishment for asmuch as he had a greater meanes of truth and grace But observe that the Beast the False Prophet were already destroied as also their destruction hath bin declared before to whom at length that Divell is added a partaker of the same punishment ¶ And they shal be tormented The vulgarlatine translation omitteth the copulative coniunction and ioyneth the verbe shal be tormented next with Beast and False Prophet but amisse considering tha it is no lesse necessary to understand that the common punishment of them all shal be eternall then that the punishment shal be one and the same 11 Then I saw a great white throne Thus farre concerning the destruction of the enemies the happines followeth which the Church shall enioy after all these stormes are driven away The first part of it is the gathering togither of the Saints in the rest of this chapter Which gathering is represented by the resurrection of the dead and the iudgement given touching them For by the most learned mens leave I doo think that this resurrection commonly beleeved so farre as I see of all men to be that last resurrection of the bodies of all men who since the death of the first Adam doo sleepe in the graves perteineth to no other thing then to the full restoring of the Iewish nation Not that I desire to set a broach new opinions profer them to the world or because it delighteth mee to goe against the consent of al men I hope that such proud impudent rashnes is farr from mee and God is my witnes how I detest that itching desire of searching out forging new errours through a loathing of auncient truth but onely because the whole order of things the merveilous consent of the rest of the scriptures doo compell mee to follow this interpretatiō Which thing I have thought good to relate in a few words that it may appeare to all men by what meanes I am brought into this opinion that if they shall have any weight for the truth wee may gaine the knowledge of a thing not sufficiētly known before but if they shal not be firme and sound they may be thrust through by the censures of the godly and I my self at lēgth may be freed from this errour of what sorte soever it be First therfore when I diligently weighed those things which in the next chapter following are rehearsed to be after this resurrection I saw that they agreed by no meanes to the heavēs properly so called but to have place onely on earth Of which sorte are that this holy city commeth down from God out of heaven that shee is a spouse prepared onely and adorned for her husband not yet givē that the hope of reward is put off unto the time to come ver 7. that one of the seven Angels sheweth her to John ver 10. of which sorte of ministery ther shall be none in heaven The very name also of which Angel being but heard seeing that he is one of those seven which ar appointed chiefe actours in the last plagues ch 15. may declare within what bounds we ar conversant VVhither also shal the Apostles make the foundation of the wall of the holy city in heaven when Christ delivereth up the Kingdome to his Father Or whither shall the Kings of the earth bring their glory to the Church in heaven Or shal any thing redound from hence to the health of the nations These things therefore and many other of the like sorte considering that they shal be after this resurrection drove mee to another interpretation and chiefly to that which the natural force of the words manifested For I remembred that the calling of the Iewes openly and often in the scriptures is called the resurrection of the dead as in Paul for if the casting away be the
else where fully declared in this book wee hope that wee doo no violence to the truth if that we shal ioyne this place unto the meaning of other the like But some man wil say that wee have made mention of this calling in the former chapter it is true but that of the sixt viall was but begun not perfit and absolute as that of the last viall shall be wheÌ„ all the enemies shal be destroyed VVhich distinction of calling the former words doo manifest when in that first Iohn was commanded to write blessed are they which are called to the marriage supper of the Lambe chap. 19.9 VVherby it is taught that the first was not perfit where need was of such confirmation the office wherof is to seale up a thing not yet sufficiently known and to come which all being called had bin superfluous But Daniel writeth most plainly who hath distinguished both the callings by their times He setteth the first at the ende of a thousand two hundred ninetie daies The second at the ende of a thousand three hundred and five The distance between both is of fourty five dayes that is of so many yeeres as in an other place with Gods helpe wee will shew Dan. 12.11.12 VVee shall see likeweise in Ezechiel in the place before spoken off that the dry bones being covered with flesh and skinne did move themselves alike and approach one to an other Moreover after some time during which they were destitute of Spirit at length being quickened by the same doo live a true life and doo performe all those offices of life peculiar unto bodies endued with soules That approaching of the dry bones is that first calling of the former chapter The comming to of the Spirit giving to those bones perfit life is the latter calling this resurrection to which nothing shal be wanting unto perfit salvation Both which though Ezechiel comprehendeth in the same chapter yet he handleth the more distinctly afterward For first before that warre with Gog and Magog he mentioneth the resurrection as also Iohn that which was begun in the former chapter afterward when Gog was destroyed he describeth a most glorious building of the temple in the 40. chapter c. which is this secoÌ„d and full resurrection Therfore the first resurrection of the Iewes of the Iewes I say for the first resurrection of this chapter ver 5. is of the Gentiles into which notwithstanding shal fall at length this first of the Iewes that every way it may be the first shal be by and by after the destruction of Rome The second shal be straite after the Romish Pope and the Turke be destroyed This resurrection is a power to enter into the temple which the smooke did hinder to all untill all the seven last plagues were accomplished ch 15. the which is spent in destroing the Pope of Rome and the Turke as was spoken sufficiently before If I seeme to any to weaken the gâ—neral resurrection by taking so notable a foundation from it let him understand that it taketh no dammage from hence This place hath yet left a most strong ground to confirme the same For the Spirit doth not deceiv with a fained similitude but of which ought to be a most certen persuasion among Christians Otherweise certenly he had lost his labour if he had brought any thing lacking credit Moreover he should have driven to defperation in propounding that which must not be done for they would have thought that even so they had bin past hope but using a tipe of a thing that should most certeÌ„ly come to passe in his time he both maketh the calling undoubted and also declareth the manner wherby at length the resurrection shal be accomplished And thus much of the true sense of this argument now we wil prosecute the rest ¶ Then I saw a great white throne The preparation of God the iudge setting his people at liberty taken from a similitude of the general resurrection For the power and mercy of God shal be no lesse cleare in the molifying of men hardened by so long a revolting and in bestowing salvatioÌ„ upon them so past recovery then at length shal appeare in raising out rotâ—en bodies out of the graves The throne therfore is white most pure most gratious most comfortable in the very forme having a demonstration of mercy Great to declare the most imperial maiesty of God which now shal be made evident in this assembly of his people he sitteth also upon a throne ready to iudge because ther shal be no more any delay of rewarding the stay wherof before brought men into that opinion as if God regarded not the earth there fled from the face of him that sitteth on the throne both earth and heaven a great alteration of al things being made both the false Church plucked up by the rootes and also the true augmented with so great fruitfulnes that her former sorrowful face may seem to have fled away 12 And J saw the dead both smal and great Such then was the iudgment now at described those that shal be iudged These smal and great ar Iewes who before hated the faith and were spent with such calamities that they might seeme to differ nothing from the dead Now al of them shal appeare before God every one to undergo the iudgement either of life or death For now it shal be made manifest who ar elect and who reprobate They which yet shal resist the truth obstinatly shal be numbred amoÌ„g the last sheepe No remedy shal be used afterward wherby their stubburne minds may be subdued But why saith he small and great Whit her in the last resurrection according to the maner wherof al things are here applyed shal every one appeare in that stature in which they departed this life For this cause some have affirmed too rashly that every one shal rise againe in that talnesse in which Adam was created Which opinion both resisteth evidently this place and also taketh away the truth of the restored body if ther shal not be that iust stature in which they dyed ¶ And the books were opened The forme of iudging by books opened which are the consciences endued with the true light of Gods wil with a lively feeling of all their actions These shal now openly manifest to all men them in whom there is a syncere minde given of God and in whom lay hid hitherto the seed of election ¶ Then an other book Of Gods decree and election these things ar spoken after the manner of men considering that it is our manner for the helpe of our memory to recorde in books things done and in iudgmeÌ„ts to give sentence according to the truth of them Therfore election is no new thing neither dooth it depend on our pleasure but is founded on the eternal decree of God ¶ And the dead wer iudged c. After or according to those things which wer writteÌ„ in the books as once in the return froÌ„ BabyloÌ„s captivity
God So Ieremy from whence these things are taken expoundeth them I will put my law in their minde write it in their harts and I will be their God and they shal be my people chap. 31.32 c. 4 And God shall wipe So is the presence of God now foloweth that which concerneth the remooving of the calamities The truth shal not be made to sorow againe nor be oppressed with the tyranny eyther of the Beast or Dragon or any such like plague but now being victour and conquerour of all enemies shall flourish He borroweth these words out of Isay chap. 25.8 that we may know of what times the Spirit speaketh Isaiah in the same place speaketh of the felicity of the Christian Church of the Iewes on earth as is evident from that vengeance which God wil take in his time on the Moabites ver 10. For the hand of the Lord shall rest in this mount and Moab shal be threshed under him even as straw is threshed for dunging He ioyneth togither both the singular goodnesse of God toward the Israelites and the final destruction of the Moabites And the Spirit using that Prophecy in this place shewe that it is not accōplished of old but that at lenght it shal be fulfilled when this restoring of the Iewes shal come So Iohn Isaiah give light one to another ¶ And death shal be no more The greevousnesse of punishments shal cease in which sense Isaiah saith he will swallow up death into victory chap. 25.8 and Hoseah I will redeeme them from the power of the grave I will deliver them from death O death I wil be thy death O grave I wil be thy destruction repentāce is hidden from myne eyes chap. 13.14 Which place Paul applyeth to the last resurrection 1 Cor. 15.55 as also the Spirit hath shewed by the same this renewing chap. 20.12 And so indeed shal be the ful overthrowing of death when the bodies shal rise againe But in the meane time in the felicity of the new people ther shal be seen a patern of the great weakening of the sam Not because the separatiō of the soules bodies shal thē cease wherby the saints are translated into the Kingdome of heaven but because the sting of death being quite taken away it shal not serve to the scourging of the Church any more ¶ Neither sorow neyther crying neither labour These things declare how farre death shal be taken away to weet in regard of punishment not of departing unto eternal life So also the ministers and sumners of it shal be taken away For what right have the servants where their maister hath no authority Most happy bride which shal then be freed from such disturbers A visible image of the blessed reigne in heaven shal be now with men on earth ¶ For the first things are past Peradventure having respect to the first cōdition of the Iewes troubleous times and ful of misery because of Gods wrath provoked by their own often rebelliōs as though he should say ther shal be no more place afterward for this stubburnesse therfore neither shall God be so angry as in former times 5 And he that sate upon the throne said The certenty of this renewing happinesse is confirmed by an other testimony of great authority It is of him that sitteth on the throne that is the most high and eternal God himselfe who openly testifyeth that he will make all things new that is that he wil so restore the doctrine worship people and whole administration of things that men may worthily counte them new ¶ And he said unto mee write Iohn commeth now to those thinges which were spoken to him particularly In that he is commaunded to write it is as if it had bin said this is determined and resolved with God and as it were registred in statute books so as it cannot be altered or doo thou put it into common writtings that the faithful may have to shew how they may call upon mee for right see the chapter 19 at the 9. verse The writing which is commanded is that these words are true and faithfull to be performed at length in their time though the world mindes nothing lesse 6 And he said to mee it is done The second thing which was said to Iohn in private concerning the Mystery accomplished which shall have an end in the restoring of the Iewes Which consummation is part of the seventh vial the proper of which is to finish the Mystery of God as in the 16. chap. and 17. verse For this it is done is the same that is there If this were after it could not rightly have bin said there it is done to which some thing even then should be left which had not yet obtained his ende Wherfore seing that there some things are said to be done after the mystery finished which belong to this earthly life it followeth that neither that former it is done is after the last iudgement as hath bin observed in the 16. chapter 21. ver neither this second is to be referred to any other thing but to this present life Aretas and Montanus doo reade otherweise And he said unto mee J am made Alpha and Omega the beginning and the ende The Complutent edition and the Kings Bible doo reade thus And he said unto mee ' it is done J am alpha and Omega But Aretas and Montanus doo wrongfully omit it is done seing this belongeth to the explication of the seventh vial the chiefe point wherof concern the finishing of the mystery which is not accomplished in destroying the enemies of whom onely mention was made in the 16. chapter and 17. verse c. but in that last choise accomplished to which it is done is attributed for this cause namely by reason that it is the last ende of all Prophecies ¶ I am Alpha and Omega I am the same who both in the beginning hav decreed al these things to be done also now at length have put an ende to the same ¶ J wil give to him that is a thirst This is the reward of the godly who are said to be thirsty that is fervently desiring those things as are all they who have a tast of heavenly good things Blessed saith Christ are they which hunger thirst after righteousnes for they shal be satisfied Mat. 5.6 But then especially shal the Iewes thirst who shal satisfy themselves with no desire wherby they may perceive a more ful sweetnesse of Christ Yet neverthelesse even to these which shal burne with an exceeding great desire shall be given of the well of water of life freely that is not for any merit of their desire though amōg al the gifts givē to men it excelleth but of the free grace of God A notable place against the blasphemous doctrine of the Papists touching merit The Iesuite laboureth to shift it off making the same sense of it as of that of the Rom 8.18 The sufferings of this time are not worthy of
this mountaine called great and hie which is set in the highest toppe and height of other mountaines Therfore whatsoever excelleth in dignity on earth the excellency of this Church shall passe it In this mountaine shal be seen the beauty of this city as if her cityzens dwelling within the walles should pereeive most plainly her reverend and divine worthines which cannot be so manifest to them that dwel farther off in remote countreyes And many Iohns that is godly and holy men leaving their places of abode shal flee unto this mountaine not that being superstitious they may visit holy places but that face to face they may behold the glory of the Lord and enioy being present the gladnesse of the saints For can any thing be more longed for then to be conversant with them which shal worship Christ most purely and most holily according to his ordinance alone and with most fervent affections It shal be certenly an excellent patterne of our felowship with the holy Angels But it is sufficient to touch these things in a word least I may seeme to some men to delight my selfe with a sweet dreame But let us observe that if these things should be spoken of the saints countrey after the last iudgement no Olypus would be high ynough to shewe it manifestly 11 And he shewed mee that great city This city is great and most ful of citizens hitherto it hath bin alwayes contained within a smal number of men now first of al called great her boundes being inlarged and increased with a ful multitude It shal be farre more glorious in this respect seing that the more common good surmounteth it selfe But beside these shee is holy and commeth downe out of heaven from God Of which things we have seen before This is a new thing that shee is adorned with the glory of God that is that shee hath the presence of God manifested in her by a certaine glorious beauty as it is declared in those things that follow To this ende the temple before was filled with smoke after the old manner of appearing in the tabernacle and temple but now there shal be an other way God shal give a more cleare shew of his maiesty then ever before this time either with the Iewes or Christian Gentils Moreover also it hath a light which is like to a stone most pretious c. What is this light Not any brightnesse with which the city shineth by her owne purity although of it selfe it shal be most beautiful but a light which is conveyed into it from an other For so Phoster signifieth to weet such a thing as sendeth forth light from it selfe as the Sunne Moone Starres candle torch the like Therfore the Grecians translate these wrds of Gen. 1 16. tous duo Phosteras tous megalous those two great lights And also Paul Phainesthe hos Phosteres shine yee as starres Phil. 2.15 Therfore the Phoster of the city is that which giveth light to the city the which light shee draweth frō an other and hath it not naturally From whence then is it ministred From the very glory of God for these thinges depend on the next before going as though he should say I sawe the City having the glory of God which glory of God being the light of it was like a stone most pretious c. which interpretation is affoarded by the 23 verse after where the office of lighting the city is given to the glory of GOD. But why is this light like to a stone most pretious and not rather like to the Sunne or Starres Because perhaps the light of the Sunne doth burne and blindeth the eyes rather more agreable with an overthwart looking upon it then a direct The shinning of the stone is altogither harmelesse very much grateful and pleasant yee the more that one looketh upon it the more agreable it is in which respect it representeth most excellently the pleasantnesse of the divine knowledge For the nature of this is to recreate and cherish the fainting soule even with the onely sight of her beauty but yet much more if any with a serious contemplation doth fixe the eyes of his minde upon her The light and glorious brightnesse of al other thing as of the Moone and of the Starres is overwhelmed by the bright-shining beames of a greater light The brightnesse of a stone compareth with the sunne neither is diminished but increased by the beame therof even as there is not any glory so great that can darken the glorious maiesty of God The things which are lightsome with us as torches lampes candles alwayes stand in need of some matter wherwith fire is kept burning otherweise they would be turned by and by into darkenesse the sparkling brightnesse of a stone is naturaly ingendred in it which hath no need of any outward helpe but shineth alway by his owne flame so as it representeth before our eyes the eternal light of the most High God in this respect also But the Kind of stone is also expressed For it is like a Iasper stone cleare as Chrystall The Iasper is a most noble Iewel both for antiquity and for variety The likenesse to cleare shining Chrystal describeth a certain kind of it which shineth through most purely darkened with no colour Therfore the Iasper like Chrystal is that kind of Iasper which is commonly called Aerizula resembling the most cleare ayre Here it noteth the most excellent glory of God shining in this city which no spot of earthly filthinesse doo make darke as it is wont to come to passe where any humane invention is patched to Gods ordinances 12 Jt had beside a wall Now he expoundeth the matter particularly first the things which belong to the forme of the wall which is great and hie that is long broad and hie firme on every part The description wherof had bin superfluous if it should belong to the heavenly city to be expected after the last iudgemēt which al know wel inough to be set free from al danger But the celestial Hierusalem on earth which we have seen tossed with very many stormes from her first beginning even unto this day hath had need of this defence and fortification of walles least any should feare the same thing touching this city which he knoweth to hav happened to the same in former times But this forme hitherto belōgeth to the whole wall The parts are the gates and foundations The gates ar notable for their number the watch the names written upon them in this verse then for their most cōmodious situation in the thirteenth verse which al ar so described that they may declare a most ready way into this city which no impediment shal hinder Hereunto first of al the twelve gates have respect that an entrance be prepared for every tribe apart to to the ende that it may be more free and ready For the same purpose are the twelve Angels being the watch who doo waite at the gates to open them and to
shall beare the sway And cast into the sea the gold and silver with disdayn And cast the brasse of brittle men and yrn ' into the Mayn Then shall the wordly elements all desolate remayn Sibyll prophecieth that after the death of Antichrist which we have had set forth in the former chapters the soveraigntie of things through the whole world shal be in the power of a woman But what manner of one Is it such a one as wee properly so call Nothing lesse This woman is the Church the spouse of Christ which shee calleth a widow not because she is a widow by the death of her husband as this word is wont to signif usually but because shee is on earth farr from him For shee is also a widow which after marriage dwelleth not togither with her husband for what cause soever it be Or shee may be called a widow because before her restoring shee sat a widow so long as in Hosea Sit still for my sake many daies neither be married to any other For the children of Isâ—ael shall remaine many dayes without a King and without a Prince without an offering withtout an Image and without an Ephod and without Teraphim afterward they shall returne c. ch 3.3.4.5 So Isayas So that he shall say in his heart who hath gotten mee these seeing I have bin baren and a desolate captive and a wanderer too fro c. chap 49.21 This then is that widow which after shee hath governed for a time at length shal deliver all her subiects to be translated in to heaven whither at length they shall goe when this whole world is destroyed with fire Seeing therfore that these things are so those are not to be understood of the future state after the resurrection For what Kinges shal then bring their glory thither Vnlesse peradventure as the Iesuite writeth ridiculously by building and inriching temples by sending predicatours into sundry countreys and by restreining the nations that are enemies to the faith Did the man dreame waking when he wrote these things that he would hav any such thing to be desired in the future state But I wil not vexe the man being as it seemeth sick of an ague 25 And the gates of it shal not be shut All danger shal be so farre away that no feare therof shal trouble them Ther shal be no enemy that shal invade but the gates shall be open alwayes to receive new strangers who in great companies shal flow thither continually Isay 60.11 Blessed is that city which shal enioy so happie so glorious and secure peace ¶ For then shal be no night there These words are somewhat otherweise then in Isaiah who speaketh thus and they shal open thy gates continually neyther day nor night shal they be shut c. that is they shal be opeÌ„ alwayes Ther is the same sense of this place but the mention of the night being omitted as unprosperous and wholly unmeete for the happines of this city as though he should say the gates shal never be shut for they are not wont to be shut in the day time neither shal it be needful to add nor in the night because ther shal be no night there 26 And glory shal be brought We spake of this matter at the 24. verse but the repetition is not in vaine which teacheth that the Gentiles shall have this continual desire to enrich and store this city Not because they shall give themselves to the gathering of riches or to ambition but because their good will shal be most gratefull who shal alwayes wish very wel unto it Or as the words doo sound and they shal bring the glory and honour of the Gentils unto it that is the Iewes themselves as though now he would shew how much they should doo by their owne strength when he hath shewed sufficiently what should come to them by the benefit of others Wherby not onely they shal be advanced but also shal be augmented with great glory by their owne riches 27 There shall not enter into it any thing that defileth This glory shal remain no lesse pure and undefiled than secure and without feare of enemies For the most part it commeth to passe that the rivers flowing beiond the bankes doo carry with them very much durty filth wherby the whole water becometh foule so for iust cause it might peradventure be feared that in this very populous assembly of the Gentils many wicked men shall assemble togither by whose contagion the most cleare purity at length should be defiled But the Spirit biddeth them to be secure as touching this point God wil provide that no filthy and impure thing shal enter in wherby the flower of so great dignity may be distained never so little ¶ But they which are written in the book ei me unlesse they which are written But the elect are not among the uncleane who through Christ have no spot wrinkle or any such thing Ephes 5.27 Therfore ei me is not to be translated as an exceptive by nisi unlesse but as a discretive by sed but as Theodore Beza hath noted Vnlesse perhaps ther be a respect to the former time as Paul concerning the elect and such were yee every one but ye are washed but yee are sanctified 1 Cor. 6.11 as though he should say no uncleane person shall enter into the city unlesse they which are written in the book of life who before their caling were uncleane but being sanctified by faith in Christ cease to be so CHAP. 22. AFTER he shewed mee a pure river of water of life cleare as Chrystal proceeding out of the throne of God and the Lambe 2 In the middes of the street therof and an the one and other side of the river was the tree of life which bare twelve manner of fruit and gave fruit every moneth and her leaves are for the health of the nations 3 And ther shal be no more curse against any man but the throne of God and of the Lambe shal be in it and his servants shall serve him 4 And they shall see his face and his name shal be in their foreheads 5 And there shall be no night there neither have they any need of the light of a candle nor of the light of the Sunne for the Lord God giveth them light and they shal raigne for evermore 6 Then he said unto mee these words are faithfull and true and the Lord God of the Holy Prophets sent his Angel to shew to his servants the things which must shortly be fulfilled 7 Behold I come quickly Blessed is he that keepeth the words of the prophecy of this booke 8 And J John am hee which have heard and seen these things And when I had heard and seen I fell down to worship before the feete of the Angel which shewed mee these things 9 But he said unto mee see thou doo it not for J am thy fellow servant and of thy brethren the Prophets and of
observed can plentifully proove 2 In the middes of the market of it tes plateias autes in the middes of the streets of it where the whole multitude of citizens is conversant For this fountaine is not shut up but the free power therof is open to every one that possesseth the city In this place springeth up and flourisheth the tree of life Ezechiel mentioneth many trees Behold saith he on the river side I saw many trees on this side and on that side the Greeks doo translate the Hebrewe words gnets rab thus dendra polla many trees Tremelius turneth it great trees But not so much the multitude as the number is respected as by the 12 verse is manifest where that ere while in the seaventh verse he calles gnets rab here he saith col gnets pan xulon brosimon all trees of fruit for meate as if first he respected the variety more then the multitude Iohn seemes to speake collectively of one for many as appeares by the words entuthen kaâ— entuthen on this side and on that side that is of both sides of the river which fittes not to one tree unlesse on this side and on that side be turned with tou potamou of the river and not with xulon Zoes as followeth In the middest of the market therof and of the flowing streeme on this side and on that side was the tree of life as if the tree were in the middes which the river being devided into two parts compassed on both sides And so it is one tree wherof there is a more manifest allusion to the tree of life Gen. 3.1 and of which he hath made mention before in chap. 2.7 to him that over commeth I will give to eat of that tree of life which is in the middest of the paradise of God Iohn saw this tree to be one because there is one common foode of life for all the elect 1 Cor. 10.3.4 But Ezechiel saw more to signify the most fruitfull plenty of this one tree This tree is Christ who is to his as wel meat as drinke a most costlie meat of al things which are necessarie to salvation ¶ Bearing twelve fruits Not one fruit twelve times but twelve diverse fruits that this one tree maye be in stede of all those which Ezechiel mentioneth Christ doth impart himselfe with so great variety to his elect that they are never glutted Whereto also seeme to appertaine those so diverse kindes of offerings which once were offered with the sacrifices some of which were raw some sodden some drie some with liquor certaine baked certaine fried certaine also rosted Lev. 2. so doth Christ provide against our lothsomenes who in fruit being the same meat doth in tast yeilde himselfe so sondrie manifoulde Every moneth bringing forth fruit word for word in the greek is by every one moneth This meat never faile but growes daylie new There needs not here that in harvest it be laide up for an other yeare but there shal be a continual spring harvest alwayes with some ripe fruites and some other budding as the orenge tree which forthwith as the first apples by reason of their ripenes fall off afterwards it bud des with new apples But wer the trees so created in the beginning as that if sinne had never entred which hath brought thornes thistles sweat of the browes and painfulnes of living they should coÌ„tinually florish and be loaden with fruites This allusion seemes to point out such a thing And it may be Christ would not have cursed the figge tree because it wanted fruite when the time of figges was not unlesse by his first nature it ought to have them at all times Mar. 11.13 but I dare not meddle any whit at all to determine of this matter neither would I willingly busie my selfe with this sort of questions except perhaps that I might bring light to a darke place ¶ And his leaves for the health of the nations Not because they shal be fedde with the leaves but because they shal be covered with the wholesome shadow therof or because their woundes shal be cured through a certaine power of medicine wherwith the leaves shal be endued For from hence droppes that baulme wherby all woundes are healed the which no other vertue of surgerie can heale The which things may not be applyed to the last estate of the blessed where ther shal be no difference of nations and of other people neither shall ther be any place for curing of woundes when every one shal be as an Angel of God 3 Neither any curse shal be against any The fourth reason is of the continuance which hence he proveth because there shal be nothing wherby this happines might be corrupted or defiled We know that the ungodly and wicked bring the iudgement of God on those cities in which they sojourne there shal be none of such vilenes against whome the sword of the curse shal be drawne out and as rotten members shal be cut off from the rest of the bodie not because then discipline shal altogither cease the which shal greatly flourish as we have seen in the former chapter or as though no citizen shal ever fall but because there shal be so great watchfulnes of the Pastours in recalling the wandering sheepe that God shall not need to manifest his wrath from heaven even as he is wont where discipline is contemned and not regarded Montanus readeth corruptely catathema seing that the Prophet Zacharie from whence this place is takeÌ„ hath hherem lo jehi gnod the curse shal be no more chap. 14.11 ¶ But the seat of God and of the Lamhe It apperteines to continuance that God from thence wil not translate his throne some other where Therfore at length we have founde wher stedfastly he wil abide for al the time that shal remaine In time past he forsooke the auncient Ierusalem Rome shal in vaine boast that shee shall never be a widow as chapter 18.7 but he hath chosen this mountaine Zion in which he will dwel for ever But that we may not thinke that this is to be attributed to any holines of the place he adioineth and his servants shal serve him as if he should say men shal not through lothsomenes loth the truth as at first but they shal with exceeding fervency cleave unto it they shal forever be the holy and faith full servants of God This godlines of men causeth that God abides in some place and not any necessity of a certain place which often we see was changed as men themselves were changed 4 And they shall see his face They shal enioy a clearer sight theÌ„ ever heretofore yet farre from that which at length being blessed they shall enjoy in the heavens but so great shal be the simplicity purity of the worshippe that God shall seeme to be most familiarly conversant with them as it were face to face He also openly shall chalenge them to himselfe marking then â—ith his owne name yea not men