Touching the Canonicall authority of the Revelation NOw by these things the divine Authority of the Booke doth necessarily follow For if the Apostle Iohn be the Author the Divine and Canonicall Authority cannot justly bee questioned For the Apostles writings are Apostolicall Besides the Author doth againe and againe testifie that he received his Revelation from Christ and wrote the same by the Augels command This also the testimony of the Ancient Church confirmeth Concil Ancyran in appendice For the Revelation is alledged under the name of John and as Canonicall Scripture by the most ancient Councell of Ancyra which was before that of Nice also in the Councell of Carthage III. Can. 47. and some others following The Revelation also hath bin alwayes of Canonicall authority with the Greeke and Latine Fathers although certaine Graecians before Dionysius Alexandrinus did some what scruple the same as of old some of the Latine Church had their doubts touching the Epistle to the Hebrews because it did seeme to favour Novatus as Ierome writeth unto Dardanus But the scruple of one or a few of the Ancients can no more disanull the authority of any Canonicall Book of Scripture then the scruple of a few now can doe And howsoever Luther in his first Edition of the New Testament in the Germane tongue Published anno 1526. Sixtus Senensis Biblioth Ribera in Apoc. Prooem cap. 1. did not reckon the two latter Epistles of Iohn the Epistles also of Iames and Iude among the Apostolicall and Canonicall Scriptures Not indeed as some Papists write because he could not beare those words Chap. 14.13 Blessed are the dead c. because their workes follow them which verily doe notably overthrow their fiction of the Soules of the Saints going into Purgatory but rather because he thought that such obscure Visions and Figures were not so well agreeable unto the light of the New Testament notwithstanding in another Edition Anno 1535. hee speaketh more liberally in the Preface touching these Bookes neither do they who at this day are called Lutherans any longer question the Canonicall authority of the Revelation Alcas Vestig nota 2. Prcoem For our part we did not judge the Revelation was therefore to bee received that we might abuse the darke and obscure sayings of the Booke to vomit out the venom of our malice against the Pope of Rome as that upstart Interpreter before mentioned hath begun to calumniate us but because the reasons before laid down and many more do confirm our beliefe and because by the Revelation we are manifestly taught that that son of perdition lifting himselfe up against whatsoever is called God and sitting in the Temple of God as if he were God is no other but that Capitoline Iove even to this day treading down all powers under his feet But a man might justly wonder that Popish Writers do not tremble at the very sight of this Booke and how they are not afraid to explicate the Prophesie by their Commentaries Why Papists write Commentaries upon the Revelation but that the thing it selfe speaketh they chiefly doe it seeing they can neither wholly extinguish it nor keepe it any longer from the people at least to deprave the oracles thereof by their false Interpretations the which notwithstanding they labour for in vaine seeing it is as cleare as the Sun at Noon day that under the Image of the Beast and False-Prophet seducing the Inhabitants of the Earth and of the whorish woman committing fornication with the Kings of the Earth and of the great Citie on seven hils ruling over the Kings of the Earth is represented the Monarchicall and Papall Sea of Rome and under the Image of Locusts the innumerable vermine of the Clergy and Monkes under the Type of Merchandize which no man Antichrist beeing discovered shall buy any more are set forth Romish Indulgences and buying and selling of Soules c. CHAPTER III. Of the obscurity of the Booke What it is and whence with the remedies of the same AUGUSTINE writing of the darkenesse of the Revelation saith Lib. 20. de C. D. ca. 17 In this Booke which is named a Revelation are contained many darke things that the Readers mind might be exercised and in it are a few things by the clearnesse whereof the rest with labour may be sought out chiefly because it so repeateth the same things after a diverse manner that whereas it may seeme to speake of different matters by diligent search we shall find that they are the selfe same things diversly expressed And JEROM Tom. 3. ad paul Ep. 1. In the Revelation saith he is shewed a Booke sealed with seven Seales which though thou give it to a man that can rend to read it he will answer thee I cannot it is sealed And afterward The Revelation of Iohn hath as many Sacraments as words I have said but little in regard of the worth of the Booke It is beyond all praise In every of the words are hid manifold understandings So indeed it is for the sharpnesse of mans wit is blinder then beetles in the true understanding as of other divine Scripture so of this also unlesse it be enlightned by the beames of the Holy Ghost but the causes of this obscurity are plain First the whole Booke is Propheticall touching future things Write The causes of the darknesse of the Revelation saith the Angell the things thou hast seene which are and which shall be afterward But future things as future because they are not in any sense are either altogether unknowne or being foreknown are conceived not so much by the understanding as in hope Adde That these future things are not declared by plaine words The difference of Visions neither defined by notes or markes of times places and persons but are revealed unto Iohn and so written in darke and aenigmaticall Visions It is true many Visions in Scripture were plaine as set before the eyes of the mind or bodie Dan. 5.5 1. Kin. 6.17 Exod. 3.2 Act. 10.11 Act. 23.11 so King Belshazzar saw a hand writing upon the plaister of the wall Elisha saw fiery Charrets round about him and Moses the bush burning before him Peter a sheet with foure-footed Beasts let downe from Heaven unto the Earth Paul saw the Lord standing by him in the night c. In these there was no great difficultie But there are other Visions more intricate when the Images or Representations signifying some secret thing are exhibited unto the minds of men either sleeping or awake the mysteries of which except they be revealed are so obscure as that they cannot be found out by the understanding of mortall man Of this kinde were the dreames of Pharaoh Nebuchadnezzar the Visions also of Ezechiel Daniel and Zacharie unto which we worthily may compare the Visions of the Revelation The secrets indeed of the aforesaid dreames God not onely revealed unto the singular benefit of them which dreamt the same but also would have them
endure but for a moment neyther shall Antichrist rage according to his full desire but he shal be be limited according to the decree and purpose of God who hath determined the number of martyrs which number beeing once accomplished not one drop of blood shall more be spilt by him And last of all their fellow servants and bretheren which should be killed shall also be gathered under the same Altar to pertake with them of the same blessednes Now Antichrists time is said to be short or for a little season after the maner of the scripture which speaking of the last times compare them as it were unto an houre in comparison eyther of eternitie or the age of the world alreadie past We are taught therefore in the first place that God doth alwayes heare the prayers of his children although touching their deliverance hee reserve the time and manner thereof unto himselfe as best knowing when and how to dispose of all things for their good Secondlie the blasphemies outragious cruelties of the wicked are never forgotten of God but vengeance certainlie is prepared for them however he forbeares them for a time Thirdly the goodnesse of God is the cause of this forbearance Rom. 2.4 As to lead men unto repentance so also that the full number of martyrs may be accomplished And for this cause no doubt the Lord suffered the Romanes Vandales Gothes and other tyrants by the space of six hundred years to shed much blood though no more then was appointed of the saintes for the confirmation of the Christian religion And no otherwise he decreed but from that time unto the end of the world many should suffer under Antichrist for the same causet that so the judgement of the whore might be the more intollerable Hence we may not thinke that either the Churches sufferings under Antichrist were unknown unto the Lord or happened against his will but rather came to passe by his most wise counsell in which we ought to rest never to be scandalised at his fury nor rage of any of his instruments but to rest in the worke of God if so be he have appointed eyther thee or mee to be among the number of the martyrs To be short here we see that there is a communion between the saints in heaven those on earth For we are brethren fellow servants neyther are they our lords Chap. 19.10 22.9 and patrones as Idolaters imagine And beeing fellow servants they no lesse refuse divine worship then did the Angel who forbade Iohn to worship him saying See thou doe it not for I am thy fellow servant Worship God But say they they pray for us therfore we may pray to them I answer were this true yet it would not follow The reason is because there is a great difference betwixt praying for others and to be prayed unto To pray one for an other is a dutie of charity and common unto all the faithfull But to be religiouslie invocated upon is a worship due to God alone according unto the commandement Thou shalt worship the Lord thy God Mat. 4.10 him onely shalt thou serve And the reason is because God alone is omniscient omnipotēt present in al places hearing understanding onely able to fulfil the desires of his people But now the heavely Angels glorified spirits are neyther omniscient to behold all our actions nor omnipotent as able to helpe us nor can they be present with us in all places Besides it is uncertaine The intercession of saintes is here not proved but condemned yea false that the saintes doe at al intercede for us neyther can any such thing be proved from this place For the soules of these martyrs pray not for their fellow servants but to have their owne blood avenged nay they knew not who they were for else they would not have desired a hastening of divine wrath neyther at the instant was their request granted but deferred to the time appointed of God To all which we may adde that from visions allegories no doctrines can or ought to be drawen repugnant to the word of God as this is concerning praying to the saintes 1 Tim. 26. 1 Ioh. 2.2 Rom. 8.34 for it is derogatory unto the honour of Christ who according to the scriptures is our onely advocate in heaven There is one mediatour betwixt God Man the Man Christ Jesus And we have an advocate with the Father Iesus Christ the Iust And he maketh request for us Now if the saintes were also our advocates then should not Christ be the onelie mediatour betwixt God Man In deed we doubt not but the soules of the saintes in a general way doe know the afflicted condition of the Church here and desire her deliverance But in speciall to know our affaires they doe not nor cannot They see say they in God as in a glasse or by a reflection all our affaires here but this is a mere fiction Isai 63.16 contrarie to the scriptures Abraham knowes us not Israel is ignorant of us But thou Jehovah art our God and Father But they further object They love us therefore they pray for us I answer It is true yet they love Christ more then us and therfore they will not intercede for us to derogate from Christ as if his intercession were insufficient or that he were asleep while he is called upon But say they the saints in praying for us derogate not frō Christ seeing the prayer of the saintes each for other on earth is no way derogatorie unto him I answer the reason is not alike for the glorified saints cannot intercede in Christs presence without great dishonour to him but the others beeing yet in the bodie are bound having a commandement to pray one for an other Iam. 5.16 which the saintes in heaven have not yea say they they have for Paul bids the Hebrewes to pray for him Heb. 12.28 I answer The Hebrewes of whom this duty of love is required were not in heaven but here in an earthly warfare Besides if this commandement did tie the saintes in heaven then also are they bound to pray each for other which is absurd and false To be short who doth not understand that those whom the Pope canonizeth for saintes are as they say spokesmen before God for others and howsoever they may not be worshipped as Gods yet as Advocates that is with a lesse kinde of worship Now who I say doth not see that all this is taken from Apuleius and the followers of Plato who fained that their daemons whom they called Gods were Lib. 8. de civit Dei cap. 22. Ibid. cap. 23. as it were messengers between the upper Gods and men carying up their petitions to them and bringing downe aide and succour from them to men So that they pretended not to worship them as Gods which subtilty of theirs Augustine thus refuteth Apuleius saith he denies them to be Gods But in
of that spirituall Resurrection But this cannot bee for it would follow that none did spiritually live againe that is were converted in the thousand yeeres but the Martyrs alone Secondly this absurditie would also follow that the thousand yeeres being finished all which Spiritually dyed did or shall spiritually rise againe the which thing is contrary to manifest experience I answer 1. Again they take up a false Antecedent viz. that in the former member a spirituall Resurrection ought to be understood for the former clause speaketh of no Resurrection whither Spirituall or Corporall but of the happy living of the blessed Soules with Christ for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they lived again but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they lived with Christ which two we deny to be of like force and signification Now from a false Hypothesis or supposition the consequences which are thence drawn are also false Hence 2. the whole conclusion is false because the diverse words lived and lived again make both members or clauses to be of a diverse sense neither are they truely Opposites as was shewed in opening of the Text. III. The Assumption is also denyed that the latter member cannot be understood of a Spirituall Resurrection for a little before we shewed that it ought so to be taken IV. The former absurditie followes not both because to the Martyrs are added the Professours also which received not the Character of the Beast that is who refused to embrace and professe the Papists Religion verse 4. Hence Ecclesiasticall Histories testifie that besides the Martyrs there were alwayes some other professing Christians As also because the Speech is indefinite and usuall in Scripture The rest of the dead were not converted not as if none at all were converted but very few as appeares from a like place Chap. 9.18.20 where at the sounding of the sixt trumpet it is said that the third part of men being slaine the rest repented not the which unlesse it bee indefinitely understood a greater absurditie then this should follow viz. that not one man in the whole world did then repent LASTLY the latter absurditie that the thousand yeeres beeing ended all Spiritually dead should also spiritually rise againe which were much to be wished doth no more follow then that the said yeers being ended the soules of Martyrs and Professours should neither live nor reign any longer with Christ Objec IV. From the same Antithesis If the latter member ver 5. speaketh of the Resurrection of bodies then the former in ver 4. speaketh of a Resurrection of bodies also where it s said of the Soules of the Martyrs And they lived that is lived againe The reason of the consequence is because in every lawfull distribution as this is for who should taxe the Holy Ghost of absurditie members are set downe under the same Genus or generall word Now the Genus here is the Resurrection of the dead I answer The falsitie both of the Antecedent and Consequent of this Objection hath already bin so fully demonstrated that there needs no more be added The reason of the consequence is not solid neither can hence the Holy Ghost be taxed of absurdity both because often a Genus of one and the same name is taken in a diverse signification so the living againe of the dead in this place As also because it were wickednes to deny that to the Spirit especially in this aenigmaticall Prophesie which Philosophers Poets and Orators frequently take to themselves viz. in distributions to oppose things metaphoricall to things proper or proper to figurative for the thing it self Now in v. 4. was shewed that this Antithesis is such Objec V. They who so live againe or rise as they begin to reigne with Christ that is by Christ in Heaven they certainely rise in their bodies But the Soules of the Martyrs are so to live againe or rise in the beginning of those thousand yeeres as that they begin to reigne with that is by Christ in Heaven for John saith They lived and reigned with Christ Therefore c. Answer I. The major is denyed a non causa for to the end that the Soules of Martyrs and Confessours should live blessedly and reigne with Christ in Heaven before the last day a corporall Resurrection is not necessary But at the last day it shall be necessary to the end that the Martyrs both in body and in soule may gloriously live and reigne with CHRIST for ever according to the promise of the Gospell II. The assumption is refuted by the proofe it selfe or by Iohns owne words for he saith not that the Soules lived againe or were raised but they lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The difference whereof children in schooles do understand and hath bin demonstrated ver 4. Therefore the first falsehood so often repeated is a continuall begging of the Question They insist To live and reigne with Christ is to live and reigne after the similitude of Christ or so to live and reigne as Christ now reigneth in Heaven But Christ liveth and reigneth in soule and bodie Therefore the Martyrs not onely lived and reigned with him in soule but in body also I answer I. This glosse overthrows the former for if to live with Christ be to live after the likenesse of Christ in Heaven then it is false that it is to live againe or be raised from the dead on Earth II. The major shall be true after the Resurrection of the dead at the last day when all the Martyrs Professours and Beleevers being raised from death shall in soule and body be allwayes with the Lord 1. Thes 4.17 1. Ioh. ◠2 and see him as he is But before the Resurrection of the dead this is false Otherwise the Soules of such as die in the Lord should not goe unto Christ nor live with him but the Apostle testifies the contrary touching himselfe Philip. 1.23 and of all the faithfull 2. Cor. 5 8 c. Ob. VI. It is agreeable to the justice of God that such as suffered more grievously then others for the confession of Christ should also enjoy longer delight and glory Therfore the Martyrs are to be raised from the dead before the rest of the Faithfull to enjoy the Kingdom of Heaven all those THOVSAND YEERS before the other Answ The major not being universall is false for God doth not all what is agreeable to his justice now or before the Day of Iudgement but will doe the same at that Day See 2. Thess 1.6.7.8.10 Neither is every thing agreeable to divine justice which seemes so to us but whatsoever is revealed in the Scripture otherwise indeed it might seeme to us to bee more agreeable to the justice of God that the Martyrs should presently be raised after their sufferings and be carried with their bodies into Heaven that so they might longer and before others enjoy the Kingdom of glory Objec VII The two Martyrs Rev. 11.11 were
corporally raised Therefore these also Answ I. The Antecedent is denyed for neither doth that type speake of a corporall Resurrection according to the Letter but of a successive living againe as was there shewed II. They who confound them with these shew that they are but strangers to the Revelation for these Martyrs and Confessours belong to the first ten Ages from Christs birth The other two unto our last times in which the Temple was to be measured or the Church purged from Popery Objec VIII The Prophets and many Martyrs came forth out of their Sepulchres at Christs death on the Crosse Mat. 27.53 according to the Prophesie of Daniel Chap. 12.2 Neither was that corporall Resurrection any way derogatorie to the Article of Faith touching the future universall Resurrection Therefore also these Martyrs lived againe corporally neither is it any way derogatorie to the universall Resurrection of the dead Answ Whether those Saints whose bodies came out of the Sepulchres and appeared to many after Christs Resurrection to testifie the efficacie of his Death were Prophets or Martyrs appeares not from the Text neither is it a point of Faith to know the same However the Prophesie of Daniel cannot without wresting bee applied to these which expresly speaketh not onely of the Resurrection of such as shall be saved but of the damned also that is of the last Vniversall Resurrection But that speciall and corporall Resurrection of those Saints is certainly to be believed because it is written neither can it be derogatorie to our beleefe of the universall Resurrection seeing the Scripture doth plainely except this from that But this Resurrection of the Martyrs a thousand yeers before that is not to be beleeved because it is not written but onely as we have shewed sought to be maintained by wresting the words of this Prophesie yea it derogates from the Faith because he that beleeveth this cannot beleeve the other viz. that there shall be a universall Resurrection at the last day Objec IX Christ promised it should be so Mat. 19.28 Luk. 22.28 In the regeneration when the Son of man shall sit in the throne of his glory ye shall sit upon twelve thrones judging the twelve Tribes of Israel c. Answ These indeed are most sweet promises of our Saviour touching the singular rewards of the Apostles in Heavenly Glory and touching the large recompence of their labours and losse of all things which here they sustained for the sake of Christ But it is erroneous to beleeve that here any thing is promised touching a corporall resurrection of the Martyrs that shall be before the rest of the dead and of a golden Age to continue a thousand yeeres before the last day in which the Martyrs reigning with Christ in Heaven the Iewes beeing joyned to Christians and freed from the yoke of all adversaries shall as the opinion of some is serve Christ in all manner of prosperity and peace Let such I say see too least they erre and diligently consider Act. 3.21 that those rewards are promised to be fulfilled in the regeneration or restitution of all things at the last day promised also Mark 10.30 with persecutions which things are plainely repugnant unto the Millenary Resurrection and peace before the last day Lastly they pretend that it were greatly for the comfort of the Martyrs if they knew that a little after their martyrdome the thousand yeers being near at hand they should rise againe and ascend both in soule and body into Heaven and reign with Christ a thousand yeers before the rest of the Faithfull Answ To seek for comfort in a doubtfull thing is to feed upon the wind in a false thing to mock with ones selfe and with God neither is it without impiety how pleasing soever it seems to humane wit forasmuch as faith cannot be had in a doubtfull or false matter such as is this Corporall Resurrection and so no solid consolation But this is solid and double comfort to the Martyrs if from the sure word of God they do beleeve that their Soules as soone as they goe out of their bodies shall live and reigne with Christ in Heaven and that at the last day when their brethren and fellow servants who are to be slaine on earth shall be fulfilled their bodies also being raised up by the Son of God Rev. 20.4 Ioh. 6.40 Rev. 6 11. Rev. 22.5 they shall reigne with him for ever and ever in Heaven TOVCHING THE OPINION OF THE OLD CHILIASTS HAving expounded and vindicated the true meaning of this Prophesie it remaineth in the last place to lay downe and weaken the false opinion of the Old Chiliasts who understanding this Prophesie corruptly according to the Letter and not according to the Analogie of Faith did thence invent this Jewish Fable which Austin hath set forth in these words Lib. 20. de C. D. C. 7. That as the world was created in sixe dayes and the seventh was a Sabbathisme so the world should continue sixe thousand yeers and afterward should follow a Sabbathisme in the last thousand yeers namely by the Saints that shall rise and celebrate the same which opinion he saith might be somewhat tollerable if it were beleeved in that Sabbathisme some spirituall delights should come to the Saints through the presence of the Lord. For we also were sometime of this opinion but seeing they affirme that such who should rise againe shall enjoy carnall Feasts and eat and drinke beyond measure and modesty these things cannot be beleeved but by carnall men and therefore such as were spirituall called them that believed these things CHILIASTS being a Greek word and by us may be rendred MILLENARIES The first Author of this opinion Papias author of the Chiliasts opinion as Eusebius recordeth Lib. 3. Hist Cap. 33. was Papias whom Irenaeus and Hierom at which I wonder make to be a hearer of the Apostle Iohn where as Papias himselfe in the Preface of his worke confesseth that he never heard or saw the Holy Apostles but saith that he received this tradition from the Elders of the Apostles Now Eusebius also writeth of this Papias that being pious yet too credulous and of little soliditie he tooke up many Fables for Apostolicall truths because he understood the Apostolicall Interpretations amisse and that he became ringleader of the Chiliasts error unto many who followed his traditions among whom also was Irenaeus Hence almost all the Elder fathers Many of the fathers held the opinion of the Chiliasts following the antiquity of the tradition and authority of so great a man who was accounted a Disciple of the Apostles became Chiliasts IUSTINUS Martyr dial cum Tryphon Judaeo IRENAEVS Lib. 5. Cap. quinque extremis not long since published at Paris and annexed as a filthie clout to his workes but it had bin better they had buried the same in eternall oblivion then to uncover the secret shame of so worthy a Father NEPOS a Bishop of Aegypt whom DIONYSIUS ALEXANDRINVS
eyes Secondly spirituall when we behold the appearances of things either a wake or a sleepe yet understand them not thus did Phurao Nebuchadnezar and Peter The third they call intellectuall that is when the minde being illuminated by the holy Ghost understands the mysteries of those things which are presented Thus Ioseph understood the vision of Pharao and Daniel that of Nebuchadnezar this Iohn saw the visions of the revelation in the spirit that is the holy Ghost gave him to understand them Others expound these words in the spirit as opposite to the being present in the body not as if such which saw visions in the spirit did not still retain their real bodies but being ravished they seemed for the present to themselves as out of the body even as Paul in the 2 Corinth 12 3 caught up to the third heaven knew a man in Christ whither in the body or out of the body he knew not This kind of visions is one of the gifts of the new Testament which Christ ascending up on high poured forth upō the Church according to the oracle in Ioel. Ioel 2.28 Your young men shal see visions c. yet was this not given to all but a special grace and bestowed onely on such as the Lord pleased Neither was it perpetual but ceased with the gift of miracles after the doctrine of the Gospel was sufficiently propagated and confirmed in the world and hence we must beware of such who now a days boast of visions Isay 8 20. Luk. 16 29. Ioh. 5 39. as if they were inspired but they are deceivers to the law and testimonie For God hath tyed the church to the written word of the law and Gospel they have Moses and the Prophets let them hear them search the scriptures for though an angel from heaven preach any other Gospel let him be accursed On the Lords day He calleth the first day of the weeke on which Christ rose again the Lords day He saw the revelation on this day which Christians kept holy to God being by the authority of the Apostles set apart for Church meetings in stead of the Iewish sabbaths as we way gather from 1 Cor. 16.1 where the Apostle commandeth that on the first day of the weeke gathering be made in the Church for the brethren in Iudea So Acts 20.7 In one of the sabbaths that is the first day of the weeke the Christians are said to come together to break bread So then the observation of the Lords day is warranted by an Apostolicall tradition Hence Gagneus and Ribera infer that the Church besides yea and contrary to the scripture may impose some things to the observed as divine let no man thinck saith he that those things onely are to be observed which are contained in the scriptures but they do erre For first there is great difference betweene articles of faith and the Lord Mat. 15 9. Isay 29 13. day no man doubteth but the Church may lawfully appoint dayes and outward rites belonging to order and decencie so it be don◠without scandal opinion of worship and intruding upon the liberty and conscience But the question betwixt us and the papists is touching points of faith necessarie to salvation which they affirme that the Church or Bishops may ordaine without the authority of scripture the which thing wee denie For God is worshiped in vain by the commandements of men Besides the authority of the Apostles is one thing and the authority of Bishops and the Romish Church is another For they were not onely divinely inspired in their writings but also in whatsoever they instituted touching Church orders Wherefore they not onely appointed the Lords day to bee kept but also made it apart of scripture now as for other ministers they have not the same authority so that it cannot hence bee gathered that any thing should bee beleeved as necessarie to salvation besides what is contained in the holy scripture For though the Lords day is a matter not of faith but of fact yet the observation thereof is according to the word of God Here it may be demanded whether John saw the whole revelation upon one Lords day Indeed it may seem by the coherence of the matter so to be not withstanding I thinke that Christ did not at one time burden the minde of his servant with so many different and large visions neither is it probable because the like distinctions of time which other prophets had in their visions appears also to be in these visions of John as in Chap. 4. vers 1 2 is evident After this I looked c. and immediately I was in the spirit so that after he had seene the first vision he was come to himself ere he was again ravished saw other visions and in like-lihood this was upon another Lords day The like wee may gather from chapter 17.3 So he carried mee away in the spirit into the wildernesse and often it is said after these things But I doe not conceive all of them import a distance of time but the things which I specially minde are in Chap. 4.2 and 17.3 and 21.1 besides all things were not revealed to John in one place but some things he saw in Patmos some in the heavens some on the sea shore some things in the wildernesse But seeing we cannot certainly determine of the thing I will therefore leave it to the readers choise Heard behinde mee a great voice By this great voice Iohn whither sleeping or waking was stirred up to observe the visions least otherwise he should have neglected them as vain fansies The voice was great either in regard of the great mysterie of the visions or because it was the voice of the great God or lastly in regard of the lowdnesse and shrilnesse thereof As of a trumpet Whose sounde is high loud and heard a great way off signifying that those things which Iohn saw ought continually to sound in the eares and hearts of Gods people And hence the prophets were commanded to cry aloud not to spare but to lift up their voice like a trumpet that all might hear and have no pretence for their ignorance Alcasar untruely affirmes that this voice was altogether like unto the sound of a trumpet But the text saith it was the voice not of one founding but speaking Againe by this voice is signifyed how we should be stirred up to incounter with al our spiritual adversaries as souldiers by the found of the trumpet are imboldened to the battel In that hee heard the voice behinde him is signified that Iohn added nothing to these visions but that they were altogether divine for the things which are behind us we see not Or otherwise he heard a voice behind to denote how the things he heard were suddenly to come to passe even immediately upon Iohns departure 11. Saying I am Alpha Omega the first the last In this great voice are contained three things First the eternity of Christ is testified
Andreas well observeth And voyces Namely the terrible voyces of thundrings and lightnings This is spoken appositively for thunder is the voyce of Iehovah shaking the earth terrifying the ungodlie The voyce of Jehovah maketh the desert to quake Psal 29.8 which teacheth how terrible and inaccessible the seat of God is In Chap. 10.3 these thundrings are said to be seven and to utter their voyces wherein there is an allegory as shall be shewed on the place And soven lamps Namely were or stood before the throne of God these are interpreted by John himself to be the seven spirits which he calleth the seven Angels standing before God Alluding to the vision of Zacharie Chap. 4. where the seven lamps on the golden candlesticke v. 2. are v. 10. called the eyes of Iehovah which run to and fro through the whole earth Signifying by eyes the Angels who are as it were the eyes feet and hands of God which is spoken after the manner of men like as Constables and Sergeants are said to be the eyes hands and feet of the magistrate because by them he performeth and knoweth all things that are don in the city The like allusion is in Chap. 5.6 where the eyes of the lambe are the seven spirits of God sent forth into all the earth But of this more in its place Also before the throne The third apparition about the throne is the sea of glasse like unto Chrystall Which sea some of the ancient and they which follow them will have to bee the sacrament of Baptisme said to be of glasse as Lyra supposeth because of its puritie and like to Chrystall because of its character which can never be blotted out Let them who will make use of this interpretation But neither Ribera nor my self do approve thereof Alcasar also judgeth that it cannot bee applied but with violence unto the sacrament of Baptisme Andreas Cesariensis understandeth it of the multitude of Angels and heavenlie powers Others suppose it hath an allusion unto Solomons brazen sea and that the materiall alteration of brasse into glasse which one may see through doth denote the difference betwixt the Law and the Gospell but these allegories will not hold The interpretation therefore of Ribera is more probable applying it to the multitude of men living on the earth who are compared to the sea of shining glasse because the sea is a gathering of many waters by which peoples and nations are signifyed Chap. 12.15 and they are shining because the counsels and the most secret actions of men are before the throne and open to the eyes of God beeing like the clearest chrystall discerning all things Bullinger before Ribera is yet more cleare The sea saith he before the Throne resembling glasse and Chrystall in brightnes and perspicuity signifies this fraile world which is allwayes in Gods sight For the holie scriptures doe type out unto us by the sea in regard of its instabilite noyse and tumultuousnes the mutability and inconstancie of this present world the state thereof beeing more fraile then glasse This exposition I well approve of as beeing indeed most probable As for Alcasars fiction in applying it unto his devised sacrament of Confession it is both a violent and a false wresting of the text So then the sea signifies the world which is said to be before the throne because the same shal be judged by Christ The world indeed doth swell rage against the saintes but it is as fraile as glasse or Chrystall whose waves are easilie broken and held in by the powerfull hand of the Lord. Now this thing is here inserted both for the comfort of John and the whole Church In this sence also and for the same end it is said in Chap. 8.8 the great mountaine burning with fire was cast into the sea Chap. 15.2 they that had overcome the beast are said to stand upon the sea of glasse of which more in its place And in the midst of the throne The fourth apparition about the throne are the foure beasts differing in forme but having eyes before and behinde and each of them sixe wings Alluding to the foure beasts in Ezechiel Chap. 1. And therefore ancient and moderne writers for the most part Whither the foure beasts type out the foure Evangelists understand by them the foure Evangelists which are commonlie expressed and painted in these formes Matthew in the likenesse of a man Mark of a Lyon Luke of an Oxe and Iohn of a flying Eagle Irenaeus applies it to the foure Gospels But Lyra refutes this from the order here observed because the face of a man appropriated to Matthew is here put in the third place he therefore here understands the foure Patriarchal Churches viz. Hierusalem Antioch Alexandria Constantinople But if so where then in the mean time was Rome did she not at all appeare in heaven He tels us she was comprehended under one But which of them or how it was he sheweth not neither indeed could he Besides the old writers doe not agree about the tipes of the beasts in applying them to the Evangelists The common opinion is that Matthew should be the man and Mark the Lyon Lib. 1. de consensu Evang. cap. 6. but Austin Bede will have the contrarie The reason alleadged why Matthew is likened to a man is because he begins his Gospel from the generation of Christ according to his manhood Againe Marc to a Lyon in regard he begins from the preaching of the Baptist crying like a Lyon in the wildernesse so Luke to an Oxe beginning his Gospel with the sacrifice of Zacharie Iohn is the flying Eagle in writing high and great mysteries of Christs divinity But what soliditie there is in these things let others judge It is tedious to set downe their reasons why these beasts should appeare in foure diverse formes First as a Lyon because say they God under the Law of nature shewed his glorie immediately unto the fathers Secondly as an Oxe because the Lord then required such beasts to be offered in sacrifice Thirdlie as a man because the son of God was made man Fourthly as an Eagle because the holy Ghost descending from heaven causeth the righteous to fly upward Ribera maintaining the common opinion Commen in Apoc. 4. num 39. answereth Lyras objection concerning the change of the order here That the common exposition observes the order of writing But Iohn the things according to their manifestation for the Baptist began to preach before Christ But this is to abuse the reader besides how could Iohn see the foure Evaugelists in the heavens he beeing himself one of them here then present upon earth To this Ribera answers That John saw those things which long after his death were to come to passe But this seems to contradict the text forasmuch as he saw the foure beasts which were then in heaven as also the foure and twenty Elders that is the Church triumphant with Christ Some interpret this of the
becomming earthly princes imitating the pompe of courtiers and wholie giving themselves to worldlie affaires as to wars hauking huntings all other vanities pleasures in princes courts yea far exceeding them in pride pompe and luxurie This fall of the stars is amplifyed by the similitude of a strong wind blowing untimelie figs from the tree By these figs are meant carnal bishops and by the mightie wind the Papal authority unto which all of them eyther for fear of excommunication or for promotion sake readilie submitted 14. And the heaven departed as a scroll The sift wonder is taken out of Isai 34.4 Heaven Hebr. rakiagh is that outspread firmament which God created on the second day and adorned with lights on the fourth day This heaven the lights failing and falling downe departed But after what manner as a scroll rolled together In old time they bound not up their bookes as we doe now but rolled them up as upon a rolling instrument The heaven rolled up is the Church falling away from Christ so beeing shut they could not be read But what heaven is here meant to be thus rolled up Interpreters understand hereby the Church spread over all the face of the earth which to Iohn did seem to depart like a scrol not as ceasing to bee but as ceasing to bee seen The which indeed is true of the Church of the Elect. For however Antichrist shall cover his kingdome with the title of the Church take those things that are proper unto her causing the word Sacraments though horribly depraved to be administred by his clergie neverthelesse they shall not be Christs Church but a synagogue of Satan The true Church of Christ shall depart beeing hid not seen to the world to whom belonged all the martyrs and professors witnessing against Antichrist But thou wilt say these were not hid It is true indeed they were seen as they were men could not be hid as they were martyrs but hid as a Church or the members thereof for they were condemned accounted by Antichrist not as Christs faithful ones but as wicked hereticks This heaven or out spread firmament The heaven departing is the closing of scriptures in popery may also be rightly understood of the opened booke of holy scriptures which by Antichrist his instrumēts was shut or rolled up yea cast under foot using in the mean time with great reverēce the Fathers Scolasticks Sentenciaries Canonists Legends c. Moreover since this booke of God began againe to be opened how have the Iesuits laboured to rolle it up questioning the authority thereof not accounting the same to be divine but as it is confirmed by the judgment of the Church Andrad defens concil Staplet contr Witak that is of the Pope For thus they expresly write That in it there is so much of the deity as the Popes Church attributes unto it neyther ought God to bee beleeved but because of the Church And all the mountaines were moved This is the sixt wonder which Andreas doth rightly understand of those who excell others in wordlie power For in Rev. 17.10 by mountains kings are understood in which sence I judge it is here also taken neither doth it any way crosse this exposition that kings are expresly nominated in the following verse seeing that place concernes the following Act is to be understood of their punishment But how have kings been moved by Antichrist The histories of the Popes declare this diverse wayes First by their ecclesiastical authoritie fraud threatnings constraining Emperours and kings not onely to maintain by fire and sword their ordinances and decrees but even to cast themselves downe kisse the feet of their holinesse The Popes tyrannie against Emperours and kings And secondlie civily for Antichrist spared neither King nor Keisar but whoever would not doe all things according to his pleasure those he oppressed deposed and thrust out of their places Gregorie II. having excommunicated Leo the Emperour deprived him of his revenues Pope Zacharie deposed Childerick king of France Leo III deprived the Graecian Emperours of the Western Empire Alexander III. first proudlie trampled with his feet upon Frederick I. before he would receive him into favour Gregorie VII displaced Henrie IV. Innocent III. thrust out Otho IV. Innocent IV. took the Empire from Frederick II. Clement VI. excommunicated Ludowick IV. Iulius II. deprived the great grandfather of Henry IV king of France of his kingdome of Navarre Sixtus V. sought to depose Charles IX king of France Elizabeth queene of England c. To be short Antichrist powerfully moved the mountaines against Emperours kings Christian princes through his Sophisters councils usurping to himself authority over whole councils boasting that by him kings doe reigne that it is in his power to cast them downe when he pleaseth lastly that no councils are authentick without his approbation This is a true plain interpretation And the Ilands were moved out of their places This is the seventh wonder Ilands are invironed with waters The waters signifie peoples Chap. 17.15 and therefore by the Ilands here are meant nations or the subjects of princes these also are moved for all are necessitated upon pain of salvation to subject themselves unto the Romish Bishop neither can any buy nor sel nor make any bargaine but according to his pleasure as appeares by the extravagant of Boniface VIII We define we say we pronounce we appoint that it is of necessitie unto salvation for every humane creature to beleeve that he is subject unto the chiefe priest of Rome Thus the Ilands peoples communaltie beeing deprived of their Christian libertie which they enjoyed under the Apostles were brought under Antichrists yoke under which they serve and groan even unto this day The fourth Act of the second vision concerning the final punishment of the wicked 15 And the Kings of the earth and the great men and the rich men and the chiefe captaines the mighty men every bond-man and every free-man hid themselves in the dens and in the rockes of the mountaines 16 And said to the mountaines and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lambe 17 For the great day of his wrath is come who shall be able to stand THE COMMENTARIE 15 ANd the kings of the earth Many with Lyra referre these things unto the times of Diocletian Maximianus whose cruelty against the Christians Eusebius treateth of Histor lib. 8. 9. because in those dayes men of all conditions estates both great and small not beeing able to endure the extremitie of tyrants sought to hide themselves in caves mountaines and woodes But they erre from the scope in my opinion offer violence to the text for undoubtedly by kings c. are not meant the vulgar but men in place and authority Now in those times there were no Christian
death then with such a dreadfull distraction feare of present punishment enjoy the light any more Three times in scripture we finde these expressions Once in Hosea 10.8 concerning the overthrow of Israel by the Assyrians Secondly in Luke 23.30 touching the destruction of Ierusalem and thirdly in this place about the final punishment of reprobates And this here is rightlie applied to the like miseries because in their causes they are all alike For of old this exclamation was fulfilled in the wicked Israelites beeing cast both into temporal eternal punishment Afterward it was also verified in the destruction of the city and the utter overthrow of the Iewish nation and shall most fullie be accomplished at the day of judgement when the wicked shal hear that fearfull sentence pronounced Goe ye cursed into the eternal fire which is prepared for the devill and his angels Then shall they burst forth into these words of despaire Mountaines fall on us as thinking it better for them once to be crushed by the mountains and brought to nothing then for ever to be tormented in flames of hell fire But here I cannot sufficiently wonder at the false and impious interpretation of Lyra Gagnaeus and others who are not ashamed to applie that unto the martyrs saintes in heaven thereby to establish their blasphemous invocation on saintes departed which the scripture plainly attributes unto reprobates despairing of salvation These cryes they wil have to be made by the martyrs under the Diocletian persecution The mountaines the rockes to be the Saintes called mountaines because of their exaltation unto heavenly things Vnto them the godlie in their straights and anguishes shall cry fall on us that is come to us and help us in our persecution Hide us that is protect us by praying unto God for us But what a horrible depravation of scripture is this We know that the godly martyrs in their persecution by prayer fled unto God sitting on the throne unto the Lambe standing in the midst thereof that is Christ the onely saviour But for any worship to be rendred unto fained saintes the martyrs and others of the faithful were altogether ignorant of For what can be imagined more wicked then that the martyrs in their greatest anguishes leaving God Christ should implore the help of the creature against the expresse commandement of God call upon me in the day of trouble c. From the face of him that sits There are three causes of this their great fear and desperation The sight of God the Lamb the day of judgement and an evill conscience Touching the first no marvaile seeing God is a consuming fire the wicked are as stubble which the fire easely consumeth brings to nothing And from the wrath of the Lamb No where in scripture is wrath attributed unto the Lamb but in this place here it noteth that revēging justice proper to God alone XXXII Argum. of Christs deity which the wicked shall tremble at when the Lamb shall pronounce the sentence go yee cursed c. Now here the Godhead of the Lamb is evidently proved seeing Antichrist and his wicked instruments doe and shall stand in fear of none but of God onely omnipotent as is confirmed by the following reason 17 For the great day of his wrath is come This is the second cause of the wickeds horror This great day of God and the Lamb is the day of judgement For in the day of judgement being asked a reason of their ungodlinesse cruelty cōmitted they shal be mute stand ashamed They who understand this great day otherwise then of the last judgment doe groslie deceive themselves But Alcasar applying this to the Iewish people is more ridiculous who would mingle an historie knowen unto the whole world with these propheticall types In the mean while let the reader observe the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his anger evidentlie proving as before we shewed the deitie of Christ For that great day of wrath or of judgements especially of the last judgement is every where in the scriptures called the great day of Jehovah Ier. 30.7 Ioel 2.11.31 Zepha 1.14 Mal. 4.5 Act. 2.20 Now here this day is called The great day of the Lambs wrath And who shall be able to stand The third cause of their trembling is an evil conscience against God Men the spouse of the Lamb. The words are taken out of Ioel 2.11 For the day of Jehovah is great and terrible and who can abide it Even the godlie themselves break forth into the like speeches when they looke upon the rigour of Gods judgements If thou shouldest observe iniquitie O Iehovah who shall stand but this they speake with a filial fear and humbling of themselves and not with horror despairing as doe the wicked To stand in judgement is to rely on the confidence of a good cause and to be absolved or quitted as Cicero saith in his epistles Yesterday we stood well in the Senate Not to stand is to loose ones cause and to be condemned according to the Psalmist the wicked shall not stand in judgement Ps 1.5 so againe the foolish shall not stand in thy sight Psa 5.5 Hence they here cry out Who that is none of Gods enemyes the Lambs shall be able to stand Thus we have heard the Acts of Antichrists tragical end now followes the happie and joyful change of the church the sealed holy ones shal stand before the throne singing to God and the Lamb Salvation bee to our God c. The Argument Parts and Analysis of Chapter VII THe wonders of the sixt seale belonging to the third and fourth Act of vision 2. are continued in this Chapter After the prodigious earth-quake of Antichrists kingdom and the horrible cryes of his supporters under their punishments Now further things are exhibited unto Iohn some to come to passe in heaven and others in the earth In the earth he saw four Angels labouring to hinder the blowing of the windes And another Angel reproving them and sealing of the twelve tribes of Israel a hundred fourty and four thousand saintes in their foreheads In heaven he saw an innumerable multitude before the throne shouting with prayses unto God and to the Lambe one of the four and twentie Elders shewing unto Iohn who they were and their happie condition And thus the second vision is ended The parts are two THe first touching the indeavour of the four Angels and their restraint in the first 8 verses The other containes the harmonious thanksgiving of the heavenly inhabitants and of their felicity from v. 9. unto the end In the former part is set forth the state of the godly under Antichrists kingdome that is howsoever Satan and Antichrist shall labour by all means possible to suppresse the Gospell and tread all things under foot yet some winds shall blow that is some witnesses of the truth shal strongly oppose Antichrist the Lord still preserving certaine
as conquerour on the white horse by which as we have shewed Chap. 6. is set forth the Gospel preached by the Apostles the whitenes of the primitive Churches that is their purity in life and doctrine And there were voyces and thundrings This also by most is taken in an evill sence namely for the plagues of the wicked But it signifies the diverse events of the Church occasioned by the preaching of the Gospell and indeed the very same thing was before set forth at the opening of the first second third fourth sixt seale yet so as in a general way onely The order of the words is here to be noted The old version puts thundrings in the first place and voyces in the second but all Greek copies read voyces first First therefore there were voyces That is the preaching of the Gospel had a blessed successe while the voyces of the Apostles sounded throughout the earth drawing the whole world as it were unto the obedience of Christ agreeable unto this is that before spoken of concerning Christs glorious riding on the white horse Secondly Thundrings this was noted by the red horse whose rider tooke away peace from the earth that is by the preaching of the Gospel raysed up the thundrings of tyrants For looke as thunder shakes strikes and tears the highest mountaines so did the tyrants first terribly rage against the Apostles afterwards by axe and sword slew many thousands of good Christians Thirdly there were Lightnings fyerie flashes which burnt and made pale black the standing come This was shadowed out by the black and pale horse the Church beeing darkned by the lightnings of heresies by the flourishing shewes and deceites of hypocritical monks was brought into an irrecoverable palenes or death To be short there follows an Earthquake to wit that great one spoken of at the opening of the sixt seal meaning that Antichrist should shake the Christian world as Mahomet in the East and the Pope in the West Here we may learn in the first place that Christ our faithfull high-priest doth alwayes appear in heaven before God for his Church and by the golden censer that is by the eternal efficacie of his oblation intercedes for us to the Father makeing our prayers acceptable unto him so that neyther Satan nor Antichrist shall ever be able to destroy the Church whatsoever in their rage they imagine against her Secondly that the prayers of al the Saints both in heaven and in earth are offered up by Christ and by him onely made acceptable to God Therefore it is great impiety to direct our prayers to the Saints as thinking by them to have them offered unto the Lord. In the last place if we see in these our dayes thundrings lightnings earthquakes to follow the preaching of the Gospell let us not be offended seeing John hath foretould us hereof onely let us in such times fly unto Christ our high-priest by prayer and true repentance 6 And the seven Angels which had That which before was shewed in a general way to follow after the casting of the censer full of fire into the earth signifying the powring out of the holy Ghost upon the Apostles and their preaching of the Gospell namely the voyces thundrings c. He now comes to set down in a more speciall way by types indeed for the most part obscure yet not so hard to be understood if we diligently compare them with histories The Angels prepare not themselves to sound before that Christ had cast his censer of fire into the earth Now what is this but the commandement given unto the Apostles not to depart from Hierusalem to preach the Gospell Act. 1.4 untill they had received the holy Ghost For all these trumpettours as before we shewed are the Apostles all other faithfull teachers in the after ages except the seventh last onely which shal be the Archangel himself And as the apparition exhibited to Iohn in the former vision served to unfold the mysteries of all the seales so these here serve for the understanding of the sound of all the trumpets which thing we are principally to observe laying it down for a sure ground that both there and here are signified by a certain analogie partly the same and partly the like events to befall the Church from that time unto the end For Christ intended to reveal no other events unto Iohn There is an analogy betwixt the seales trumpets vials then what he had seen before neyther can there be any question made but that there is a certain agreement betwixt the seven seales seven trumpets seven vials if we diligently consider every particular and rightly attend to the scope of the prophesie Here then we see that they altogether erre from the drift of this historie who applie the seven trumpets to the seven greatest judgements of God which have fallen upon the world since the creation as the first trumpet to note the overthrow of Sodom and Gomorrha by fire The second to the drowning of Pharaoh and his army in the red sea The third to the Canaanites beeing destroyed by Iosuah The fourth to the murmuring Israelites in the wildernes The fift to the Israelites falling away from God in the times of the judges The sixt to Ierusalems destruction by the Romanes And lastly the seventh to the everlasting punishment of all the wicked at the day of judgement But these things are altogether besides the matter For wherefore should Christ now again represent that unto Iohn in obscure types which formerly he plainely knew by histories of old Therefore we shall come nearer unto the mark if we observe that these trumpets began from the Apostles time and so shall continue untill the end of the world Now let us hear the trumpets The sound of the first trumpet 7 The first Angel sounded and there followed haile and fire mingled with blood and they were cast upon the earth and the third part of trees was burnt up and all green grasse was burnt up THE COMMENTARIE ANd the first Angel sounded Lyra applies the four first trumpets Lyraes interpretation corrected to the haeresies condemned by the four generall Councils And the first Angel hee understands to be Arius who sounding with the trumpet of great pride and outrage maintained his heresie and infected the third part of the earth that is the whole Christian world For the earth is divided as it were into three parts viz. Iewes Pagans and Christians this interpretation is not absurd and therefore approved of by Bullinger and some others but hence the analogie betwixt the seales and trumpets doth not appear neyther is it likely that the first Angel began not to found till 300 yeeres after Iohns time but undoubtedly it was presentlie upon Christs casting the fire into the earth I therefore doe compare the first trumpet to the first seal The first trumpet answereth to the first seale For as Christ before is said to ride on
of this trumpet and denouncing new woes vers 12. The second part concerneth the events of the sixt trumpet consisting also of four members I. A heavenly commandement to unloose the four Angels of Euphrates vers 13.14 II. The execution of this commandement or the unloosing of the Angels vers 15. III. Their furniture and weapons vers 16.17 IV. The wofull effect The third part of men were killed vers 18. as also an amplification of the reason drawen from the facility thereof v. 19. The third part is a foreshewing of the stupidity of the rest of men and their hardening in sin both against the first table by serving and worshipping of idols vers 20. as also against the second table by murthers sorceries fornication thefts vers 21. The summe of all is this't The rising of the Eastern and Western Antichrists the two greatest enemies of the Church is here foretold The first whereof should destroy the Church by locusts The other by horses the which how and when it should be accomplished the fathers before Gregorie could not understand as not so much as once imagining of the histories and events which we now have and behold with our eyes Hence we may note the vanity of theâ— apists who enquire of us where the fathers as Augustine Ambrose Hierome Chrisostome and others have written that the Pope of Rome is Antichrist neverthelesse they have not spared to affirme that he should be of the LATINES and many other things of which more hereafter They had heard indeed the four trumpets and some of them saw a great declyning of the Romish chaire But as yet the fift trumpet had not sounded which Gregorie beginning to hear confidently affirmed that Antichrist was even at the dore having an armie of Priests prepared for him and that it should bee hee who called himself or desired the title of VNIVERSAL Priest This I say Gregorie saw confidently affirmed which also was accomplished as histories testifie three yeeres after his death Now let us heare the fift trumpet taking notice in the first place that the sixt trumpet doth not follow the fift in order but by way of a parallel they sounded both at one time differing indeed in the qualitie of events and places For the fift doth prefigure the dissipation of the Western Churches And the sixt those of the East both I say at one time but in diverse parts of the Christian world by diverse weapons or meanes The sound of the fift trumpet 1. And the fift Angel sounded I saw a star fall from heaven unto the earth and to him was given the key of the bottomlesse pit 2. And he opened the bottomlesse pit and there arose a smoake out of the pit as the smoake of a great furnace the Sun and the air was darkned by reason of the smoak of the pit 3. And there came out of the smoake locusts upon the earth unto them was given power as the scorpions of the earth have power 4. And it was commanded them that they should not hurt the graffe of the earth neyther any green thing neyther any tree but onely those men which have not the seal of God in their foreheads 5. And to them it was given that they should not kill them but that they should be tormented five moneths their torment was as the torment of a scorpion when he striketh a man 6. And in those dayes shall men seek death shall not finde it shall desire to die and death shall flee from them 7. And the shapes of the locusts were like unto horses prepared to battel on their heads were as it were crowne like gold and their faces were as the faces of men 8. And they had hair as the hair of women and their teeth were as the teeth of lions 9. And they had breast-plates as it were breast-plats of iron the sound of their wings was as the sound of charets of many horses running to battell 10. And they had tails like unto scorpions and there were stings in their tails and their power was to hurt men five moneths 11. And they had a king over them which is the angel of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon 12. One woe is past behold there come two woes more hereafter THE COMMENTARIE ANd the fift Angel sounded Many without cause much trouble themselves about this Angel who he was For my owne part I will onely take notice of the apparition shewed to John at the sounding of this trumpet Hee saw a star falling down from heaven upon the earth It is strange there should be such diversities of opinions about this starre and the actions thereof seeing the matter in it self is not obscure There are not a few who make this Angel to bee the devill thurst out of heaven for his pride alluding to that in Isai 14.12 How art thou fallen from heaven O Lucifer Son of the morning how art thou cut down to the ground which didst weaken the nations Luk. 10.18 And to that of Christ in the Gospell I beheld Satan as lightning fall from heaven The smoak and darkning of the sunne they understand to be the blindnesse of men The Locusts to be evill Angels the hurting a misteading of men But this is to generall and confused For wherefore should an historie so ancient and wel known to the Churches bee exhibited unto Iohn as if it were a new prophesie under an obscure type The inconveniency whereof even Ribera himself saw and refuted howbeit that which hee alledgeth is to no better purpose Riberas opinion For he takes him to bee some good Angel to whom was given the key of the bottomlesse pit that bee might as a minister of Gods righteous judgements open the same Others will have this Angel to be Christ who in Chap. 1.18 20.1 is said to have the key of the bottomlesse pit But the things attributed here to this Angel can not possiblie be applied to Christ as the falling down from heaven the raysing of smoak onâ— of the pit darkning of the Sunne c. Neverthelesse Iunius is of this minde alledging that in Gen. 14.10 24.64 Hebr. 6.6 to falt signifies to descend To which I answer it is one thing to fall and another thing to fall from heaven Now this latter for the most part in scripture is taken in an evill sence Isai 14.19 Matt. 24.29 Revel 8.10 as on the contrary to come down from heaven is taken in a good sence Psa 144.5 Bow the heavens O Lord come down 2 King 1.12 Lâ—t fire come down from heaven Revel 3.12 Hierusalem comes down out of heaven from God 10 Chap. 10.2 16.21 18.1 20.21 21.2.10 Lyra thinkes Valens the Emperour to be this starre Lyraes opinion who for some time was a good Catholick but seduced by his wife Eudoxius an Arian priest he
king of locusts and impudently professing himself to bee Christs vicar Besides he hath not the key of hell absolutely but of the bottomlesse pit or of the sinke of hel and thence to raise the smoak of his pestilent lies deceit to the damnation of the inhabitants of the earth 2. And hee opened the bottomlesse pit Now John expoundeth the pestilent effects of this power The bottomlesse pit was shut up by the doctrine of the Prophets and Apostles who pluckt men out of the snares of Satan by leading them unto the living fountaines of Israel it was shut up I say almost untill these times For hetherto the faithfull teachers took heed that this pestilent smoake might not spread it self over their Churches But now Antichrist having gotten the key into his hand unlocked as it were the verie gate of hell which before was shut But what is this surely nothing else but the Popes universal power by which he laboured not to open unto men the kingdome of God but on the contrarie to unloose the verie barrs of hell that so the world might rush headlong into the same Now the Pope opened this bottomlesse pit when by his authority hee established his filthy errours superstitions idols c. and tooke out of the Church the certainty of faith perseverance tormenting infusing into the consciences of men feares doubtings c. This was the porch or entrie into hell he opened therefore the bottomlesse pit for the destruction of all men like as hunters open caves pits whereinto the unwarie deere might fall and be taken This was the first effect of the key And there arose a smoak out of the pit This second effect is an exhalation of a pestilent smoake which necessarily followes the former as when an house of office is uncovered there ariseth a filthy stinke And it is called a smoake because it ascendeth out of hell as smoake doth from fire Moreover it is not a thinne but a verie thick smoke as of a great furnace like to bakers brickmakers smiths or the like This smoake is nothing els but the blacke and smoaky divinity of the Pope His wicked decrees touching images and idol worship his taking upon him to purge sins by masses penance satisfactions pilgrimages almes purgatorie jubilees pardons c the primacle of his Romish chaire his power in heaven and hell to be short the whole volumes of their Canons Decretals together with the inextricable toyes of Scholastick divinity by all which the Pope hath in very deed brought a thick smoake upon the Christian world establishing a mingle mangle of Iudaisme Paganisme in stead of Christianity oppressing the truth of Christ with most grosse darknesse Now the doctrines of Antichrist are compared to smoake from the effects thereof For as the smoake obscures the ayre hurts the eyes causeth such a darknesse that things cannot bee seen as they are and he which walketh in it is in danger to be stiffled or to fall down headlong even so is it with Antichrists smoake therefore it followeth And the Sun and the aire was darkned The Revelation expounds it self The fourth trumpet sounding the third part of the Sun Moon and Stars was smitten But here the whole Sun is darkened and so consequently the aire which is enlightned by the same This signifies the same evil with the former but more grievous For before onely a third part but here a totall defect of the light appeareth Nothing is more sad to behold then totall eclipses as happened in Aegypt at Christs passion For all things then are in darkenesse the day beeing turned into the night Now as Christ is the Sun of righteousnesse so nothing can be signified by this total darknesse but that universall Apostasie from the faith which the Apostle foretold should come to passe under Antichrist Vntill the times of Gregorie the third part of the Sun was smitten that is much darkenesse was brought into the Church by Bishops hereticks hypocrites hermites and monkes as we have before shewed upon the going forth of the black and pale horse as also at the sounding of the the third and fourth trumpet But after Gregorie Boniface at length and his successours sitting on the chaire of VNIVERSAL pestilence a horrible night darkened Christ the Sun in the Church for all places were filled with most grosse darknesse of Popish decrees traditions superstitions ceremonies lies fraud and Sophistrie The summe of all is this The darkening of the Sun which the Apostaticall Star brought in by his hellish smoake of Popish divinity doth exactly answer to that obscurity which happened at the opening of the sixt seal For the Sun was made black like sackcloth of haire the Moon was turned into blood the Stars fell from heaven unto the earth c. by al which as we there shewed is mystically set forth that horrible night of blindnesse which Christ suffered during Antichrists reigne But thou wilt say how can this darkenesse bee applied unto the Papacy seeing they professe the name of Christ beleeve him to be the saviour receive the Apostolicall faith and to be short acknowledge the holy Scriptures of God unto this day Now here I desire the reader to consider what I have before answered unto this faire pretence And what the Apostle said unto the hypocritical teachers of his time who under a shew of preaching Christ brought into the Church Iewish ceremonies and a flagitious licentiousnesse of life they professe that they know God but in workes they denie him The which how fitlie it agreeth to Antichrist the fathers of old as Hilarie Austin and others have wel observed It is true indeed in word hee professeth Christ but in workes he denies him For had he come as an open enemie of Christ he could never have invaded the kingdome of the Church but his comming was as the Apostle hath foretold with all deceiveablenesse of unrighteousnesse Thus we see that Antichrist under the name of Christ should oppose Christ and labour to destroy the faith of Christ out of the harts of men The proprietie of Antichrists name saith HILARIE is to be contrarie to Christ the which is now effected under the opinion of fained pietie This is now preached under shew of preaching the Gospell And indeed Christ while hee seems to be preached is denyed So AVSTIN Hee also is to bee esteemed the SON OF PERDITION who under the NAME OF CHRIST which is the name of God that is making shew of beeing a Christian extolles himself above Christ whence it appeareth that these fathers were of opinion that Antichrist under the name of Christ the faith of Christ should deny both But how is this don by the Papists This hath fully been manifested long agoe They pray unto the images of Marie made of stone wood gold c. Holy Marie queene of heaven heare us save us O thou our onely hope c. In thee O Ladie I trust Into thy hands O Ladie I commend my spirit The
saying unto mee Seale up those things which the seven thunders uttered and write them not 5. And the Angel which I saw stand upon the sea upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever ever who created heaven the things that therein are the earth the things that therein are and the sea the things which are therein that there should be time no longer 7. But in the dayes of the voyce of the seventh Angel when he shall begin to sound the mystery of God should be finished as he hath declared to his servants the Prophets THE COMMENTARIE 1. ANd I saw another mighty Angel saying I finde all interpreters Alcasar onely excepted who contrary to the drift of the history applies it to the Iewes to agree in the general argument and scope namely that here are inserted as it were soveraigne medicines or consolatory remedies in regard of the sad calamities and miseries of the Church under their manifold enemies but especially under the Easterne Westerne Antichrist by which the godly beeing provoked to constancy may be certainly perswaded that Christ the judge will alwayes take care for his people in the midst of their greatest persecutions and preserve them in safety unto the end But yet they much differ about the time most restraine it to the times of the sixt trumpet But for my part I take it that this consolation is opposed to the evils of all the trumpets which we have formerly heard beeing as it were the second Act of this vision as I have shewed in the argument of the Chapter As the fift seal therfore in the former Vision contained the comforts of the martyrs under the altar so respected the evils of the foregoing seales so in this Vision the history of this Chapter annexed to the sixt trumpet doth containe consolations against the evils of all the foregoing trumpets Another Angel All interpreters for the most part consent in one that by this Angel is represented Christ the mediatour and revenger of his afflicted Church some few indeed are of another minde whose opinions I wil briefly set downe Andreas Cesariensis supposeth him to bee one of the holy Angels Andreas Riberas opinion gathering it from the cloud rainbow light of the sunne here mentioned But these adjuncts rather argue the contrarie as beeing of an higher nature then to bee applied unto a created Angel Ribera following him understands this mighty Angel to be the same who in Cha. 5.2 desired to open the book that was shut For seeing men repented not by the plagues of the six trumpets therefore he saith that now a mighty Angel is sent who by an oath protests unto the world that the end thereof and the last judgement is at hand But this is neither the principal scope neither are his reasons of force to prove that this ought not to be understood of Christ And therefore Alcasar also rejects them His arguments indeed would have seemed the more probable if he had made this mighty Angel to be Gabriel so called from his strength and Psal 103. where all the Angels of God are said to excell in strength moreover that Christ shall not descend from heaven untill the day of judgement according to the scriptures Also that this Angel sweareth by the living God as by a greater then himself But neither are these reasons of waight For Gabriel doth not signifie a mighty Angel but the mighty God Now Christ properly is El Gibbor the strong or mighty God It is true indeed that all the Angels of God are mighty but Christ is stronger then they as beeing the Lord of them all Now the descention of this Angel from heaven must not be understood of Christs incarnation or any corporal descent on earth but visional that is signifying his continuall presence with the Church Hee and God also is said to descend and ascend by his presence and manifestation of his grace and help To be short he sweareth by the living God greater then himself as he is man but not as he is the living omnipotent God whom we have often before proved so to bee Lambertus thinkes that some excellent ministers of the word are here noted Lambertus opinion whom the Lord sent into the Church at the beginning of the sixt trumpet yet he shews not who they are or shal be But the description of this Angel cannot agree to any such ministers of the word Lyra doting Lyras opinion as his manner is makes this Angel to be the Emperour Iustinus and his nephew Justinianus about the yeere 518. who held in his hand a little booke open that is wrote letters to all places in favour of the Catholicks against the Arians But these acts divine description are to unsolidly ascribed unto a secular man We therefore assent unto the common opinion This mighty Angel is Christ that this Angel is CHRIST the revenger of his Church because both the description of the person all the acts here mentioned doe plainly make good this sense as also the scope requires the same For without Christ the Churches consolation would bee verie little in all these things Besides undoubtedly this mighty Angel is the same who in Dan. 12.7 is called Michael standing upon the waters swearing by the living God from whence this part of the vision seems to be taken But Michael the great prince standing for the people was certainly Christ Therefore this Angel is either Christ himself or one representing his person Now we will consider the Epithites Mightie Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong able for Christ is truely El Gibbor the mightie God having two natures who hath vanquished the devill that strong armed man taken possession of his palace and devided the spoile See Chap. 5.2 18.21 Descending from heaven This is farre different from that he saw Chap. 8.10 a starre falling Chap. 9.1 fallen from heaven Now Christ descended from heaven for the salvation of man-kinde in taking our flesh upon him but that descension is not here intended Againe he ascended into heaven corporally and sits at the right hand of God where he is to remaine untill the day of judgement Notwithstanding Iohn saw him descending not by a locall motion but by visionall grace inasmuch as he commeth down by the presence of his spirit and special help to relieve the afflicted condition of his Church not leaving her comfortlesse according to the promise where two or three are gathered together in my name I am in the midst of them Matt. 18 20. 28 20. I am with you unto the end of the world So Chap. 1. he appeared to Iohn walking in the midst of the Churches not by a corporal motion but a visional presence of his grace and spirit Now the likenesse of the description shewes that the same is here intended Clothed with a cloud Some understand this cloud to be meant
adjunct of the magnitude It was a great signe 2. From the place It was in heaven 3. From the form It was a woman who is described by three external adjuncts She was clothed with the Sun she had the Moon under her feet and a crown of stars on her head ver 1. Three internall also she was with childe travailed in birth and for paine cryed to be delivered vers 2. The latter signe is described 1. from the place it was seen in heaven 2. From the form it was a Dragon 3. From the quantitie it was great 4. From the colour red 5. From the monstrous shape having seven heads ten horns seven crownes v. 3. 6. From a double cruelty with his taile he cast the third part of the stars from heaven to the earth stood to devour the Womans childe v. 4. In the second part is set forth 1 the womans fruite or child by a threefold description 1. His sexe a man child 2. His office a ruler of the nations 3. The event he was caught up to the throne of God ver 5. The Womans flight sustentation and abode in the desert the which is inserted by an anticipation ver 6. For the woman did not flie presently but after the Dragon was cast out of heaven and she received wings v. 14. The war that was the place wherof is noted to be in heaven the Combatants Michael the Dragon with their Angels on both sides v. 7. And the catastrophe or successe of the battel Michaels victory the Dragons overthrow with a threefold description of the said Dragon he is that old serpent the calumniator seducer of the whole world v. 8.9 And the effect a song of prayses of some in heaven not named in which they celebrate three benefits of this victorie viz. that the kingdom of God and Christ is vindicated that the Church militant is freed from the accusation of the conquered Dragon v. 10. and that the Church also herselfe was a conquerour of the Dragon shewing three causes therof one principal meritious viz. the blood of the Lamb two ministeriall the word of their testimonie and constancy in the faith v. 11. 2. They gratulate the heavens them that dwell in them for this victory v. 12. They denounce woe to the inhabiters of the earth and sea for three causes one efficient because the devil was come down unto them two moving causes because he was full of wrath having but a little time Ibid. A new attempt of the Dragon against the woman by persecution v. 13. The Womans flight And 1. her help to it two wings of an Eagle were given her 2. The forme she flue out of the sight of the Dragon 3. The place into the wildernes 4. The end there to be nourished 5. The time for a time times and half a time v. 14. Another attempt of the serpent against the woman He vomiteth out waters to drown her v. 15. The womans preservation not beeing hurt therby through the earth swallowing up the waters ver 16. The Dragons wrath and war against the rest of the womans seed the which seed is noted by two epithites by their obedience to the Law faith in the Gospel v. 17. And thus the history is ended by noting the place in which Iohn then stood v. 18. The first part of the Chapter Two signes in heaven of the woman in travell the Dragon watching to devour her child 1. And there appeared a great wonder in heaven a woman clothed with the Sun and the Moone under her feet and upon her head a crowne of twelve starres 2. And she being with child cryed travailing in birth pained to be delivered 3. And there appeared another wonder in heaven and behold a great red dragon having seven heads ten hornes and seven crownes upon his head 4. And his tayle drew the third part of the starres of heaven and did cast them to the earth and the dragon stood before the woman which was ready to be delivered for to devoure her childe assoone as it was borne THE COMMENTARIE ANd there was seen This Vision goes up higher with the condition of the new Church then hitherto hath bin don in the other viz. from the very birth of Christ at which time the Church of the Gospel began to be born For it is apparent that here is represented the first birth infancy youthful condition of the new Church both how it was born educated accepted in the world Therfore howsoever in this prophesie are represented unto Iohn not things that were already past but to come neverthelesse the nienty six yeeres which were from the birth of Christ until the time of this revelation that is from the 42 yeer of Augustus unto the 14 yeer of Domitian are also included in this vision and hence we see that it is more full and perfect then the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen to mee or by mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe or wonder An image represented either to the eyes or understanding It is more probable it was a mental vision because of the circumstances which could not well al of them have been corporally acted Great In signification that is shadowing out great and wonderfull things For what can be more wonderful then that a cruel dragon should stand ready to devoure the child of a weak woman in travaile and yet not prevaile In heaven Here I seek no mysterie because these mental apparitions were exhibited to Iohn in heaven A woman clothed with the sun Ribera here moves two great and difficult questions Riberas two questions weighed as he cals them One what woman this was whither the Church or the alwayes blessed virgin Marie because some things agree to Marie as that it is a woman clothed with the sun that she brought forth a man child ruling the nations with a rod of iron c. Some things agree not that she cryed for pain in travaile that she fled into the desert c. Again it seems not to agree to the Church to bring forth a man child ruling the nations with a rod of iron because the Church did not beget Christ but is begotten of him through his word that also the dragon is said leaving the woman to fight with her seed c. At length he concludes out of Methodius with Cesariensis that not the virgin Marie but the Church is the woman here spoken of The other question as he saith is more difficult Whither this be spoken concerning the Church in her first state that is before Christ comming or at his first comming or of that state which she shal be in in the last age of the world Now rejecting the former opinion he supposeth that all is to be referred unto the last time of the Church and the four yeeres reigne of his Antichrist and his reason is because the womans flight and her abode in the wildernes 1260 dayes as also the fight of Michael
with the Dragon doe altogether belong to Antichrists time But I thinke I can move here a far more difficult question A more difficult question about the woman that is whither this woman flying into the wildernes be not the same whom Iohn saw in the wildernes sitting on the scarlet coloured Beast or another of all which questions I wil speak a few things As for the first The Monkish fable touching Maries assumption is not hence proved This Vision makes nothing for the establishing of the Monkish dreames and pictures of the virgine Maries corporall assumption into heaven and placing her on the Throne of the Trinitie her beeing queen of heaven and so clothed as the woman here appeared to Iohn These are mere apocriphal fictions and contradictorie to Christian relegion Yea themselves also confesse that this type doth not in many things agree with their fables This woman is a type of the Churches birth under the New Testament alluding to the history of Christ beeing borne of the virgin Mary for the historie of Christs comming in the flesh doth partly literally partly allegorically very wel represent the future condition of the Church This woman brought forth a man childe A historical comparing of this type with Marie and Christ Mat. 2.13 so in the fulnes of time God sent his son made of a woman Gal. 4.4 The Dragon layes wait for the womans child so Herod the tyrant sought to kill Christ as soon as he was born The Woman with Eagles wings flyes into the wildernes so Mary being admonished of God fled with the child into the deserts of Aegypt The Woman was there sustained and kept 1260 dayes so Mary remained in Aegypt neer four yeeres untill the death of Herod The Dragon cast forth a flood of waters after the Woman to devour her So Herod after Maries flight murdered all the infants of Bethlehem of two yeeres old and upward that among them he might slay the womans child To be shortt the childe of the woman was caught up into heaven unto the throne of God and made the feeder ruler of all nations so Christ having finished the worke of our redemption ascended into heaven is set down on the throne of the Father having all power in heaven and in earth These things are now represented unto John not as historical seeing he was no way ignorant of them neither as things to come to passe afterward seeing they were already don but as types of future things mystically setting forth the future condition of the Church in this life For as the virgine Marie once brought forth Christ corporally so the Church continually as it were in travaile brings him forth in his members spiritually Se Gal. 4.19 Herod persecuted Mary with her child so that old Dragon by tyrants other enemies shal persecute the Church with her members The allegory of the Church Christs birth of the virgine Mary flying from the tyrant withdrew herself out of the sight of the adversaries yet she still had a beeing and was preserved and nourished in the deserts of Aegypt untill her return so the Church shunning Antichrist withdrew herself out of the eyes of the world yet had she a continuance still and was nourished and preserved in the wildernes of the world untill the measuring of the temple Christ the son of the woman being taken up into heaven was set on the throne of God so the faithfull at length shal be taken up into heaven and reign with Christ So that this type doth excellently represent the historie both of the birth of Christ and of the Church The woman represents Mary The child taken up into heaven Christ The Dragon persecuting the woman Herod the tyrant the taking up of the child unto Throne of God Christs ascention into heaven his sitting at the right hand of his Father Notwithstanding in a mystical sense which onely is intended in this prophetical Vision the woman is the Church the child of the woman her seed are the faithfull of all ages the Dragon is the Devill and all other persecuting tyrants of the Church Why the Church is represented under the type of a woman Furthermore it is not unusuall in scripture to compare both the true and false Church unto a woman as in Isai 54.1 it is said unto the true Church rejoyce O barren thou which didst not bear for more are the children of the desolate then of the married wife and Mica 7.8 the true Church saith to the false rejoyce not against me O mine enemie because I fall for I shall arise c. Hence generally the Church is called the spouse of Christ a chast and undefiled virgin so Chap. 19.7 she is called the wife and spouse of the Lambe The reason she is so called is both her spiritual marriage with Christ her bridegrome as also the weaknes of that sex for the Church being like unto a weak woman hath no humane strength to subsist of herself On the contrarie the Church of malignant men is compared to an adulterous woman Ierem. 3.1 to a whore and most impure harlot Ezech. 16. Reve. 17.18 Thus we se what this woman is I hope by this time Riberas first question is fully answered Now I come to his second question In what state the Church is here represented he rightly denies that the Church is represented in the first state or as it was before the comming of Christ although some doe thinke that there is an allusion unto Eve our first mother betwixt whose seed and the serpents God put enmity in the beginning but this is without al ground Neither was Iohn to be informed of the state of the ancient synagogue but of the condition of the new Church Now the other two things which he affirmeth are not true One that the state of the Church at Christs comming is not here spoken of for we have shewed the contrarie because the woman in travaile of Christ corporally was a type of the Church beeing in travaile with Christ spiritually The other that he refers the event of this type unto the last times of his feined Antichrist who shal never come As if the woman were not already long agoe fled into the wildernes persecuted by the Dragon in her flight as shall appeare more evidently by that which followes Lastly unto the third question viz. whither this woman flying into the wildernesse be the same that sate on the Beast Chap. 17. I say that she is and is not the which I thus manifest It is plaine that the woman represents the Church Now the Church by a diverse signification is taken eyther for the Church of the first begotten Heb. 12.22 which universally comprehends all the elect before and under the law Lib. 4. Epist 38. as also under the Gospel as Gregory affirmeth and this is the Catholick Church mentioned in the Creed or for the Church of the called which in the New
destroy the womans seed Who are the heads of the Dragon for whose cause almost as soon as he was borne hee wickedlie caused all the infants of Bethlehem to be murthered Next was Herod Antipas his son the murtherer of John The third Herod Agrippa who killed James and persecuted Peter After these the Romane tyrants persecuting Christians are to be numbred among the seven heads as Nero Domitian Trajan Hadrian Antoninus Verus Commodus Severus Decius Diocletian and other most cruell Serpents who wholy imbrued themselves in the blood of the saintes most miserable afflicted the Church until Constantines time Of the Dragons hornes Pilate the Romane Governour was chiefe Who are the Dragons hornes who with the Scribes and Pharisees crucified the Lord of life also his successours as Felix Lysias Festus with all such as afterwards were assistants unto the Romane heads in persecuting the saintes Thus of necessitie these things must bee interpreted onlesse we would grope in darkenesse for they altogether belong to demonstrate the calamities of the primitive Church 4. And his taile drew the third part of the stars Hitherto we have spoken of the Dragons form now followes what he did viz. his twofould crueltie is here noted the first against the Stars the second against the woman He drew the third part of the stars c. This Andreas but little to the purpose interprets of Lucifer drawing with him verie many Angels into destruction It is a Metaphoricall allusion unto that in Dan. 8.10 touching Epiphanes The stars cast down to the earth who in the type of Antichrist cast down the stars to the ground and stamped upon them The Stars in Chap. 1.10 signifie the teachers of Churches Their casting down from heaven to the earth signifies their falling away from the faith and heavenlie function unto humane traditions and the cares of this life as before we heard on Chap. 6.13 8.10 9.1 This the Dragon did by his taile The fail of the Dragon signifying as some thinke his fraudulent subtiltie for as dogs with their tailes faune upon their masters so Satan drew by flaterie and lying promises many teachers from seeking after heavenlie things and dasht them against the rocks of wordly honour Now this indeed he hath don and yet dayly doth to the destruction of many not withstanding this is not al for the Dragon begane his battel by open violence I therefore rather interpret the Dragons taile in which his chiefest strength consists of the crueltie and long continued persecutions by which many professours of the name of Christ who ought like stars to shine before others partlie through torments and partlie through feare have fallen from the faith and worshipped devils This happened under the cruel stormes of former persecutions as histories testifie principally under Domitian Diocletian Decius For Diocletian to alledge the words of Eusebius concerning his time onely by a tyrannicall edict commanded the meeting houses of Christians to be laid even with the ground then to burne the holy Scriptures Lib. 8. hist c. 3. that the leaders of Christians should be apprehended fettered and by torments constrained to sacrifice unto Idols Then many indeed beeing constant suffered Martyrdom but an infinite number of others saith he beeing overcom by fear soon after the first brunt gave over wholy the combat But what way soever we take it it is an anticipation that is the thinges are before related which the Dragon did afterward Primasius saith that the taile are the false prophets through whom the enemie fulfils his wickednes As in Isay 9.15 The prophet that teacheth lies is the taile namelie because of their smooth and flattering sermons Now the Dragon did both And therefore we may take both the senses making the summe to be thus The Devil both by the lies of deceivers as also by the cruelty of tyrants drew many away from the faith c. Of which seducement mention is made in vers 9. So then he casts from heaven to the earth because he seduceth from the faith unto perfidiousnes by the love of the earth some by lies others by torments Not withstanding when I compare the Visions I see that here the spirit pointes at the third fourth fift trumpet of the foregoing Vision to give us to understand that the great Star called wormwood Cha. 8.10 with the third part of the stars Ibid. v. 12. and that great Star fallen from heaven Chap. 9.1 were drawen and cast to the earth by the fall of this Dragon that is fell away from the sinceritie of the faith and Christian pietie to worldlie mindednes and Antichristianisme And the Dragon stood Another enterprise of the Dragon against the woman he stands before her to devoure her child like as an hungrie wolfe stands before the fowld 1. Pet. 5.8 to destroy the sheep that come forth Satans ravenous appetite is insatiable the which he desires to fill with our blood therfore Peter describes him under the type of a hungrie and roaring Lyon But this is generall Let us therfore applie it more nerely to the purpose First the dragon endeavoured what he could to devoure Christ in his owne person that is when Herod the first head of the Dragon beeing troubled at the hearing of Christ birth most wickedlie murthered all the children of two yeers that so he might not misse to devour the womans child Also when Pilate the first horn of the Dragon condemned and crucified the son of God Afterward he mightelie laboured to destroy him in his members when Herod Antipas beheaded the Baptist Herod Agrippa tooke away the life of James Againe when the other heades as Nero Domitian and the following tyrants by cruel edicts punishments rackings and persecutions throughout the whole empire indeavoured by all meanes to swallow up what ever the Church brought forth that so they might destroy all Christians and utterly blot out the faith of Christ Neither is Brightmans note to be disapproved viz. that the Dragon by tyrants did diligentlie watch that there might not be born any defender of the Christian religion And if any Emperour or Governour seemed but to favour Christians he was soon devoured by the Serpent The enterprise we have heard now let see the event The Second part of the Chapter The historie and event of both signes 5. And shee brought foorth a man childe who was to rule all the nations with a rod of iron and her childe was caught up unto God and to his throne 6. And the woman fled into the wildernes where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore dayes 7. And there was warre in heaven Michael and his Angels fought against the dragon and the dragon fought and his Angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devill and Satan which deceiveth the whole world
hee was cast out into the earth and his angels were cast out with him 10. And I heard a loud voyce saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe which accused them before our God day and night 11. And they overcame him by the blood of the Lambe and by the word of their testimony and they loved not their lives unto the death 12. Therefore rejoyce yee heavens and yee that dwell in them Woe to the inhabiters of the earth and of the sea for the devill is come downe unto you having great wrath because he knoweth that he hath but a short time 13. And when the dragon saw that he was cast unto the earth hee persecuted the woman which brought forth the man childe 14. And to the woman were given two wings of a great eagle that shee might flee into the wildernesse into her place where she is nouris hed for a time and times and halfe a time from the face of the Serpent 15. And the Serpent cast out of his mouth water as a flood after the woman that hee might cause her to be carried away of the flood 16. And the earth helped the woman and the earth opened her mouth and swallowed up the flood which the dragon cast out of his mouth 17. And the dragon was wroth with the woman and went to make warre with the remnant of her seed which keepe the commandements of God and have the Testimony of Iesus Christ 18. And I stood upon the sand of the Sea THE COMMENTARIE ANd she brought forth a man child The woman brings forth and a man child is born he is set upon by the dragon but caught up to the throne of God so the Dragon is frustrated of his prey This whole type may bee applyed to Christ literallie For in the head the lot or portion of the members is represented A man child is born which notes his sex strength and power This is meant of Christ who is the mightie God and the following attribute is also proper to him Hee shall feed or rule all nations with a rod of iron out of Psal 2. for hee is appointed by the father to be the feeder or ruler of all nations ruling them with an iron rod that is a most powerfull scepter for iron is not fraile yet in a diverse or different way some he quickneth by the scepter of his word and spirit and directeth them as his sheep into his sheep fowld of glorie Others by the same scepter hee breakes in pieces as a potters vessel and casts them as goates into hel fire Christ therfore doth nothing feare the Dragons open mouth because he is a manchild he cares not for his diadems nor feareth his hornes because he can beate down all things with his rod of iron And here it is closely answered to what might be objected Why the Dragon did not devoure the man-child viz Why did the Dragon cease wherefore did he not devoure the child so soon as he was born two or three reasons are shewed how his endeavours were frustrated The magnanimity that is the divine power of the manchild did terrify him his iron scepter made him afraid wherewith he bruiseth his heads and hornes But did he not swallow him up beeing dead not in the least for though he bruised his heele yet he could not hurt him because beeing delivered from the power of death satan he was taken up into heaven sate down at the right of God For this also which is added and he was caught up c. may bee literallie applyed to Christ However the prophetical sense of this type is here chieflie to be considered The Woman that is the Church brought forth a Son collective for many children of God by the seed of the word For even in the beginning by the Apostolicall preaching many thousands of Christians were begotten to Christ and the elect of God dispersed throughout the whole earth were gathered by little little This generation is sayd to be male-children because the elect beeing strong in faith doe manfully resist Satan Io. 11 52. Act. 2.39 They also in Christ their head shall rule the nations with a rod of iron Revel 2.17 seeing the head communicates what is his unto his members hence the Saintes shall judge the world and Angels 1 Cor. 6.2 They shal be caught up to God also on his throne because beeing supported by the power of God they shall not fall under their temptations but finishing their warfare with courage shall obtain as conquerours a crown of glorie with Christ For to him that overcommeth he will graunt to sit with him in his throne even as he also overcame and was set with his Father on his throne Chap. 3.21 This consolation did chiefly belong to the times of the martyrs while Christ rode on the red horse even from Neroes persecution unto that of Diocletian as may plainly be gathered from v. 11. Now this allegoricall sense by me expounded would have been the more obscure as touching the members but that the historicall sense before was very plaine and cleare in Christ the head and therfore it was necessarilie to be set down in the first place Brightman takes this man child to be Constantine the great who at length was brought forth by the Church as a patron and defender of the faith against Maxentius Licinius and other enemies But I know not whither with more shew of reason then Lyra who understands it as meant of Heraclius who reigned Phocas beeing taken away very unprosperously For here the womans seed doth certainly denote the ryse and first state of the primitive Church 6. And the woman fled into the wildernesse Vnlesse here we take notice of the anticipation The anticipation of the womans flight reason thereof mentioned in the Analysis and which our Tossanus hath rightly observed many intricate questions will arise as how in this verse the woman is said to flie into the wildernesse and again in v. 14 whither she once returned fled twise fled thither before the battel how she flue before she received wings c. Therfore her flight is put by an anticipation but came to passe afterward when the Dragon was cast into the earth and after a new persecution was raised against her v. 13. For she fled not so soon as she was delivered indeed bow could she flie having newly brought forth but some while after First Michael thrust the Dragon out of heaven Hereupon the heavenly inhabitants sang their triumphant song The Dragon then to revenge the losse of his prey and his own ruin began to follow after the woman She then hath wings given her so flies into the wildernesse And this is the order of the Vision Thus her flight is here brought in by an anticipation because the spirit having shewed how the child was delivered
from the Dragons fury would also adde something touching the womans preservation from the same Hee by beeing caught into heaven The woman by flight into the wildernesse howbeit not together at one time for betwixt these things there happened a cruel battel in heaven betwixt Michael and the Dragon as also the Dragons new enterprise against the woman on earth upon this John returns unto the flight and persecution of the woman Therfore we will reserve the interpretation of this verse till we come to v. 14. Now onely let us take notice of the summe and drift FIRST the flight of the woman into the wildernes signifies the invisibility of the Apostolical Church after she had fought many battels with tyrants hereticks and hypocrites For as the Moon comming so low as the shadow of the earth gives noe light neither for the present is more seen then if it were not in the skie so the Church that chast mother through the shadow of worldly ambition The Church vanished as the moon covetousnes luxurie power of prelates and carnal priests lost her light by little and little and at length vanished away insomuch as she never appeared any where in the world in her primitive beauty The Papists affirme that their Church never fled or vanished away contend that she allwayes shined in her full light by which they deny that their Church is this chast mother Histories indeed shew that Rome of old was a chast mother but ceased so to be by changing the government of Christ instituted by his Apostles into the Ecclesiastical and secular kingdom of the Pope the which when and how it came to passe hath already been shewed several times shall further be spoken of afterward Secondly in that there is a place prepared for her in the wildernesse where she is nourished it signifies that however the puritie of the Church shall then fade away and the outward face thereof appear wholy discrepant from the primitive state yet God will reserve and feed some remnants Of the rest in verse 14. 7. And there was warre in heaven Which happened not after the womans flight into the wildernesse but after the manchild was caught up into heaven For the Dragon beeing disappointed of one prey he thirsted after the other that is seeing he could not destroy the child he attempts to devoure the mother But Michael is present in her behalfe provoking the Dragon to combat and thrusting him beeing overcom with his followers out of heaven whence arose a shout among the heavenly spirits What is meant by this battel and when it was is not easie to be expounded What the war was between Michael and the Dragon Riberas fiction There are some who refer it to the first fall of the devill when Lucifer with his Angels was cast down out of heaven This Ribera rightly rejects yet puts in the place thereof a strange fiction of his own viz. of a battel that shal be betwixt Antichrist and the Saintes about the last four yeers before the end of the world But without all doubt this battel is already fought and the Dragon cast into the earth because the woman long agone is fled into the wildernesse Others take it as an allusion to the battel of Michael with satan about the bodie of Moses mentioned in Jude vers 9. But the cause of the war there is other then here Brightman thinkes that Constantines victory over Maxentius Maximinus and Licinius heads of the Dragon is here set forth But the effects of the victorie celebrated with songs by them in heaven vers 10.11 Seem to be more glorious then can possiblie be restrained to Constantines temporall victorie As therefore in the signe of the woman her deliverie and the child there was a double sense One Historicall fulfilled in the person of Marie and Christ The other Allegoricall in the Church and members of Christ so we may rightlie interpret this combat in a twofold sense first spiritually of the conflict of Christ and Satan the which went before in order of time Secondly Historicallie of Constantines and the enemies battles which happened afterward For as Christ caught up into the throne of God thrust Satan out of his kingdome and brought eternal peace and saftie unto the Saintes by his intercession So Constantine beeing advanced on the throne of the empire did manfullie suppresse all enemies of Christianitie and brought in a breathing time unto the Church after her former long continued afflictions This is the summe Now let us consider the battell of which 1. the place 2. the Captaines and armies 3. the event lastly the effect and benefit therof is explained The place of the war was heaven But heaven is a place of peace not of war of quietnesse not of dissention The war in heaven is visional not reall It is so indeed This is therefore to bee attributed onelie unto the Vision the which Iohn saw in the heaven above The Captaine and armie fighting on the one side were Michael and his Angels On the other side the Dragon with his Angels As the Dragon is Satan So Michael is Christ the Manchild caught up into heaven MICHAEI beeing interpreted is Who is like God Now who is like God save Christ his onely begotten son So Daniel also brings in Christ under the name of Michael Chap. 11. and 12. Propheticallie pointing at this battel At that time Michael the great prince shal stand up for the children of his people viz. having finished the worke of our redemption in the flesh But what manner of battel is it The first conflict consisted in Satans temptations The first conflict of this war the which Christ did offten most stronglie sustaine and suppresse The soorest conflict was his bloodie sweating in the garden that which hee suffered in the high priests hall and on the crosse at his death Then Michael indeed seemed to have bin overthrown but a while after the adversaries power was broken for by death Michael overcame and rising again he bruised the Dragons heades and beeing lift up unto the throne of his father he triumphed over all principallities and powers Col. 2 15 Then as a conquerour hee ascended with his bodie on which he had born and by his blood purged the sins of men into heaven and by the efficacie of his eternall intercession repressing the accusations of the adversarie hath made up our everlasting peace with God This mysterie of our salvation is shadowed out under the type of this battel as plainlie appeares from vers 10.11 The which typicall representation did verie much serve for the consolation of the Church seeing she should be shaken with most cruell stormes of persecutions for the space of three hundred yeers least the faithfull beeing unmindful both of this fight victorie might faint under the long continuance of the crosse But how are the Angels joyned with Michael in the fight Why the Angels are joyned with Christ and who they are
seeing Christ alone hath troaden the Wine-presse of Gods wrath and overcom the Dragon This is to be referred to the decencie of the Vision For a captain doth not use to fight without an armie And all though Christ alone hath fought the battell hand to hand as it were with Satan yet hath he also left occasion of combatting unto his Angels that so they might not stand still and onely behold their captaine fighting but couragiouslie imitate him in the same The Angels of Michael were the Apostles who next unto the captaine suffered the adversaries rage Togither with all other faithfull and elect ones standing continuallie in battel aray under Christ their leader So also the Dragon hath his Angels joyned with him the which are his heades and hornes viz. all instruments of the devill whither high or low by whom he exerciseth his violence against Christ and the Church This is the spirituall combat betwixt Christ and Satan 8. And prevailed not The event of the war is that the Dragon with his followers stood not in battell but fleeing were cast downe to the earth Great indeed and cruel is the Dragon but Michael is greater and more powerfull Satan is that strong armed man Math. 12.29 Luk. XI 21. Heb. 2.14 possessing his house in peace and vexing the Church but Christ stronger then hee beeing come takes away his palace overcomes him and divides his spoiles For by death he destroyed him that had the power of death that is the devill and delivered them who through the feare of death were all their life time subject to bondage Now as Christ sits triumphing at the right hand of God so there was no place found for Satan in heaven but hee was cast to the earth like a champion broken and overcome whom then we clearely judge to be conquered when we see him lie groveling on the ground This thrusting down of Satan out of heaven was mysticall not historical of which also Christ speakes in the Gospel I beheld satan as lightning fall from heaven And again Now is the judgement of this world now shall the prince of this world be cast out Ioh. 12.31 For the spreading of the Gospell through the world was Satans overthrow the destruction of his kingdom So Christ beeing neere his death saith The Prince of this world is Judged That is beeing shortlie to be Judged he saith he is Iudged like as a dying man is said to be dead or the like For in his death he threw down Satan by merit In his resurrection and ascention by efficacie viz sending down the holy Ghost from heaven throw whose grace Satan is thrust forth out of the harts of the faithfull Andreas also gives a touch of the mysticall sense of this war and victorie of Michael applying the casting down of the Dragon here Andreas opinion Vnto the second fall of Satan by which he was overcome and thrown down through the crosse of Christ Namelie when the Prince of this world was judged and thrust from that tyrannie which he before exercised 9. That old Serpent Now that we might not imagine this to be a naturall Dragon he sets him forth by his proper names or surnames whence we may know both his naturall disposition and who he is He calls him that old Serpent as afterward in Chap. 20 vers 2.10 To wit 1. The old serpent who of old by infusing into our first parents the venome of pride was the cause of their and our fall and ruin This Dragon therfore is the same who in Gen. 3. Is that subtil serpent and may be called that old deceiver De exhort mart in proem He is therfore that proper adversary the Devill saith Cyprian and the old enemie with whom we wage war who almost for the space of six thousand yeeres hath fought against mankind And therefore through length of time hath fullie learned all kindes of temptations and how to lie in wait for to destroy the soule If he find a soldiour of Christ unprepared unskilful carelesse and not vigilant with his whole hart he circumvents him before he knowes it he beguiles him unawares and deceiveth him as beeing not skilfull But if any one keeping the commandements of the Lord and stronglie cleaving to Christ resist him he must needs be overcome because Christ whom we confesse is invincible He cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devill that is a slanderour or false accuser 2. The Devill For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a calumnie is whē a thing wel spokē is wrested unto a malicious sense and this is the proper worke of the Devill beeing the first most impious calumniatour There seem to be two causes why hee is so called First he slaunderously perverted Gods prohibition to our first parents concerning the forbidden fruit by accusing God of falsehood and envie as though man should not die by eating of the forbidden fruit but become like unto God Secondly because he ceaseth not to cry out against Christ who died was raised up for our sakes denying his satisfaction scoffing at our redemption and not ceasing to accuse the saintes before the judgment of God as guiltie of death for their sinnes He cals him also Satan that is adversarie 3. Satan for the Hebrue Satan signifies to resist Because from the beginning he was a rebell to God and Christ and yet ceaseth not to oppugne the childeren of God who are Christs members Lastlie he calleth him the seducer of the whole earth 4. Seducer or a most vile impostor through long and continued wickednesse For at the beginning with his lies he seduced our Mother Eve through his impostures he caused the old world to be drowned by the flood and soon after again he drew aside the sonnes of men from the true worship of God unro idolatrie and alwayes hath bin the first inventer and deviser of heresies and deceits by most wicked instruments Brightman as I said expounds it historicallie making Michael with his Angels to be Constantine with his legions The Dragon with his Angels Maxentius Maximinus and Licinius by whose tyrannie Satan did vomit out his last hatred against Christians against whom Constantine warred Maxentius flieing over a certaine bridge was drowned in tyber Maximinus perished in miserable exile And Licinius at last was also put to death So the Dragon was then cast down from heaven to the earth these tyrants beeing driven out of the borders of the Church Now whither this be the meaning of the type I dare not affirme seeing the proper and expresse description of the Dragon seems verie much to condradict the same as here so also afterward Chap. 20.2 Where the same apprehending of Satan is figured out in another type and to another end 10. And I heard a great voyce The warre and victorie of Michael and the overthrow of the Dragon have bin spoken of Now followeth the Song of the Church triumphant in which two fruites of the victorie are
celebrated viz. The joy of the Church and the mourning of the adversaries with the causes of both The great voyce that Iohn heard signifies the multitude of rejoycers and the greatnes of their joy because of the victorie From vers 11. it may be gathered that they were the saintes in heaven who acknowledge the Church militant for their brethren Therfore all the heavenlie companies sing togither excepting the third companie of Angels and the fourth of other creatures The proposition of their song is in vers 12. rejoyce yee heavens and yee that dwell in them In calling upon the heavens themselves to rejoyce they amplifie the excellencie of the benefit for great joy is caused by great mercies This Prosopopoeja is often used as afterward in Chap. 19.20 so in Isa 1.2 heare ye heavens And yee that dwell in them that is the Angels of heaven whom they invite to rejoyce with them The arguments of their joy are the worthie benefits of the victorie which are three in number as we shewed in the analysis The first is that by this victorie comes salvation and strength and the kingdom of our God and the power of his Christ The like benefits were set forth in the foregoing vision at the sounding of the seventh Angel Cha. 11.15 but arising from a different cause There the dwellers in heaven rejoyced for the finall judgement and destruction of Antichrist and other adversaries here they exult for the first victorie of Michael against the Dragon by which is come salvation and strength c Now howsoever God and Christ had this evermore before yet the same appeared not so fullie because of the wickeds rage and tumult the which they seemed to winke at But then they openlie declared their power c. When Michael that is Christ by his death resurrection and exaltation brake the power of the Dragon and cast him to the earth Besides they had it not alwayes for us that is for our help and consolation But at last it came to bee ours and for us through the victorie of Michael For it is to be observed that they say not these things came to God and to Christ but that now the salvation and power of God and of Christ was come that is was gotten given and communicated to us For through Christs victorie the salvation of our God is come viz. unto us from our God Then the power of our God did manifest it self when it drew us as a lost prey out of the Dragons jawes Then Gods kingdom became ours when we beeing delivered out of the power of darkenesse Colos 1.13 Rom. 1.4 were translated into the kingdome of his beloved Son Then Christs power became ours when he having over come death and Satan was declared to be the son of God powerfullie according to the spirit of sanctification by the resurrection from the dead This is the first argument of joy to the heavenlie spirits and to us in regard that our salvation is founded in the victorie of Michael and that the power and kingdome of our God is vindicated from the violence of the Dragon Our God so they call him that we might confidentlie trust that by this victorie God is reconciled unto us Ioh. 16.33 for so Christ bids us saying bee of good cheere I have overcome the world To this spiritual joy may also be added that outward rejoycing of Christians when Constantine the Emperour had driven the foresaid Dragons out of heaven to the earth Thus I say salvation strength kingdome and power of God and Christ did seeme to come when a Christian Emperour was set on the throne glorifyed God publickly maintained Christs power and freed the Church from tyrannie For the kingdome of God is visiblie seen as it were saith Brightman when godlie princes are placed at the stern The which indeed is true But here it is a secondarie sense For the accuser of our bretheren is cast down The second benefit of the victorie and argument of joy is the immunitie of the Godly from satans accusations Whom before he called a slaunderer adversarie and deceiver he now cals him our accuser It is an allusion to the court where the judge sitteth on the tribunal Satans Iudiciall action against sinners before whom is brought a guilty person with his accuser demanding his life This judge is God For he will judge the world in righteousnes and shall minister judgment to the people in uprightnes Before his tribunal we all stood guiltie of eternal death through sin Gods revenging justice stood against us requiring that we should suffer temporal and eternal punishments For what was committed by us against his infinite majesty Rom. 1.32 For it is the judgement of God that they who commit such things are worthie of death Against us stood the law of God pronouncing cursings against the transgressours thereof Our own evill conscience also arguing and convincing us of eternall guiltinesse But Christ our Michael pleaded our cause before God and by suffering death for our sakes most fullie satisfyed his justice and healed our wounded consciences from the sting of sin purging and sanctifying our harts through faith by his spirit Act. 15.9 Rom. 8.1 and therefore there is no condemnation to us who are in Christ Notwithstanding satan left not off to prosecute his action to accuse and blame us to stirre up God against us and to rage against the faithfull In that he is said to accuse us day and night before God it doth emphaticallie set forth satans malice he knowes God is ours that is reconciled unto us in Christ yet he impudently blameth us to make him if he could not to be ours But thankes be to God Michael hath cast this impudent railer out of heaven that hence forward he might no more molest the Lord with his lying accusations If this great benefit gave occasion of so great joy to the heavenly inhabiters then much more to us For the Dragon was not an accuser of them in heaven but of us who as yet walk in the slipperie pathes of this world Therefore they say The accuser of our bretheren to wit they who as yet have their warfare here on earth This is a worthie thing that the Church triumphant acknowledgeth us to be bretheren And indeed the Catholick or universall Church is a communion of all the Saintes both in heaven and in earth So Chap. 6.11 Hence first the doctrine of the Gospel touching free justification by faith is here confirmed For if our accuser bee cast out then certainlie Free justification by faith here established no man accusing us God the judge will not condemn but acquit and justifie them who by faith are in Christ Iesus It confirmes also the doctrine of the full assurance of our faith and salvation The full assurance of faith touching our salvation Rom. 8.33 For if Christ hath satisfyed Gods judgement for us and silenced our accuser then verely henceforward we may fullie perswade
in the world after he was once thrust out of heaven But this is a prophetical threatning of other plots at hand by which not long after this revelation he should bring to destruction all the inhabitants of the earth and sea through out the Christian world as wholy given to all manner of superstition by Antichrists meanes Seeing therefore by what hath been spoken and hereafter more shall be it appeareth that the darknesse and calamities of Antichrist came into the world about the yeere of our Lord 606. this Wo is altogether to be referred unto that time Brightman consents that the inhabitants of the earth are all sorts of wicked men hypocritically professing Christianitie viz. all the inhabiters of Antichrists kingdome But by the inhabitants of the sea he understands the clergie men who broach grosse troubled and saltish doctrine to their counterfaite Christians which indeed produceth hypocrisie in them but at last gnawes their entralls and bereaves them of understanding Full of great wrath They foretell Satans furie by which he should introduce Antichrists spiritual and secular power into the Christian world establishing his kingdome to the destruction of infinite sowles Because he knoweth The cause of this his great furie is the shortnes of time allotted him to rage in or immunitie from the eternall torments of hell to which he knowes himself to be ordained And therefore he will make up the the brevitie of the time with unwearied indeavour of doing mischief not letting passe a moment without satisfying his poysoned lust on the miserable inhabitants of the earth But thou wilt say whence doth he know that his time is short seeing no man knowes the day of judgement but God Vndoubtedlie he knowes it by the signes foreshewing the same to be at hand and by conjectures which are secret to us seeing he is a spirit of quick and deepe apprehension But how is the time short it having continued more then a thousand yeeres How this time is said to be short Ribera restraines it to the last four yeeres of his supposed Antichrist But if it were so not onely the devil but men of the weakest capacitie might know the day of judgement aforehand But this is manifestly false for the Beast was not as yet ascended out of the sea and earth The Dragon had not as yet seduced the world by the Beast and fals Prophet when he should be cast down to the earth So then the time of Antichristian persecution which was to continew more then a thousand yeeres is said to be short for the consolation of the godly that they might know that the Dragons rage should have an end short also in respect of the time that was past before Antichrist was revealed 1 Ioh. 2.18 1 Cor. 10.11 like as the time of the new Testament though long in it self yet is called the last houre and the ends of the world 13. And when the Dragon saw The things we heard before touching the deliverie of the woman the warre of Michael and the ruin of the Dragon represented the state of the Church from the first birth therof unto Constantines time and were the first part of the first and second Act. Now followes the latter member of both the said Acts containing new combats and comforts of the Church belonging unto the three hundred yeeres from Constantine untill the rising of Antichrist Then the Church seemed to be in a safe haven beeing freed of outward persecutors and having obtained Christian Emperours But as histories witnes no lesse stormes befell her then before For she falling to hypocrisie and abounding in securitie idlenesse wealth luxuriousnes and ambition soon begane by hom-bred dissentions to consume herself and to hold forth the faith not in the heart but in Creeds and papers depraving the doctrine of grace by philosophical subtilties and to heap up without measure humane traditions bringing in the rites and idols of Pagans in a word under the name of Christ to follow heathenisme and deny Christ Then sincerity betooke it self to Eagles wings and fled into the desert out of the sight of men but whatever was hypocritical and Antichristian gott the upper hand And he persecuted the woman Here followes a new assault of the Dragon against the woman The second assault of the warre now what it was and when is to be considered The time wil declare the persecution which is signified two manner of wayes First on the Dragons part secondly on the womans part The Dragon is said to assault the woman after he saw that he was cast unto the earth Now we have shewed that spiritually he was thrust out of heaven soon after the death and exaltation of Christ but allegoricallie when Constantine came to the Empire who overthrew Maxentius Maximinus and Licinius beeing the heads of the Dragon Then the Dragon begane to plot new mischief against the woman The adjunct also of the woman shewes the time who brought forth the man-child The persecution therefore begane after the woman was delivered Her bringing forth was the time of sorrowes and persecutions under the tyrannical Iewes Romanes For a woman saith Christ when she is in travell hath sorrow because her houre is come To retaine therefore the sense of the prophesie Ioh. 16.11 it is thus after that the Church had brought forth a man-child that is had gotten Constantine to defend her a new calamity more pernicious then the former befell her The occasion whereof was partly the overmuch bounty of Constantine towards the Bishops and Churches The occasion of a new persecution Partly also his and some of his successours their inconstancie For by the perswasion of ambitious Bishops he built at Rome to his great cost statelie and sumptuous palaces he gifted the Churches with revenues lands and princelike treasures he honoured the Bishops as gods and such as none might judge inriching them with excessive gifts which made them insolent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vita Silvestri for fulnes breeds pride especiallie he was lavish towards the Bishop of Rome on whose head if Platina lie not he set a mitre beset with gold and precious stones he built a royal Temple named first Equitium of the Knighthood then Lateranensis afterwards Peters at last Pauls and Agnets two also at Constantinople One called the temple of Peace the other of the Apostles furnished rather with Persian then Christian ornaments bestowing on them vessels of silver gold and large rents Why Constantine was called Nepos insomuch for his immoderate prodigalitie he was commonly called Nepos which signifies a spendthrift or a riotous person In the first tenne yeeres of his reigne he was called CONSTANTINVS THE GREAT because of his victories The ten yeers after Latro a robber because of his crueltie to his children and friends The last ten yeeres of his reign for he reigned 30 yeers in all Pupillus a pupil because of his prodigalitie as Bapt. Egnatius recordeth These things ministred an occasion
our selves in the reading meditating and hearkning unto the word of God and calling upon his name And hence the benefit and worth of the ministery is commended as being the meanes by which we come to know this new song even while we are here in this life for in the world to come there shall be no use of instructing but all shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God Moreover it hence appeareth that this multitude belongs to the Church militant who by learning the new song of the harpers shall also at length stand before the throne and be joyned unto the Saints triumphant in heaven as we shall see in vers 5. These were redeemed from the earth Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bought This is the second commendatory title of the sealed Freedome The liberty which the Lambe hath purchased for them They are bought I say that is redeemed But with what price by the blood of the Lamb as Ch. 5.9 Whence out of the earth that is by a synecdoche from among the inhabitants of the earth by which name John in this Revelation doth alwaies denote the reprobate worshippers of the Beast as being children of the earth given to earthly desires nay he closely intimates that these also sometimes were of the number of them being servants of Satan and sin but by speciall mercy are brought into the liberty of Gods children through the blood of the Lamb. 1 Pet. 1.18 Peter excellently interpreteth this place Chap. 1.18 Knowing that ye were not redeemed with corruptible things as silver gold from your vaine conversation received by tradition from your fathers but by the precious blood of Christ as of a Lamb without blemish and without spot The same benefit of redemption the Elders celebrate Chap. 5.9 Thou hast redeemed us to our God by thy blood And indeed this benefit we enjoy in this life for now as many as through faith are sealed in the blood of the Lamb are redeemed howbeit the fulnesse of our redemption is reserved to the life to come But are not all redeemed by Christ dyed he not for all 2 Pet. 2. saith not the Apostle Peter that he bought the false prophets by whom he is denyed To this Augustine well answereth that all are said to be redeemed according to the digniâ—â— of the price which would suffice for the redemption of all men if all by faith did receive the benefit offered But as many as passe the time of their being in this life in infidelity they remaine unredeemed through their own fault The sealed therefore are onely redeemed because they alone by faith receive the grace of redemption through the grace of election which God vouchsafed them not to the others from all eternity 4. These are they who are not defiled with women Their third commendation is Chastity Chastitie They have not defiled themselves with whoredome The reason is added for they are virgines that is undefiled or else the causall may be adversatively taken They are not defiled but are Virgines Before I give the true meaning I will in a few words vindicate the depravation of the place The ancient hereticks called Hieracites urging the letter The depravation of this place by the hieracites forbad matrimony as an uncleane thing and hence established the merits of virginity because said they they who are not defiled with women that is unmarried persons onely shall follow the Lamb whether soever he goeth Thus they expounded it litterally The same thing Tertullian also affirmed and after him Jerom who though he did not condemne marriage yet he called it a pollution lifting up the merits of virginity into heaven for besides innumerable scoffes in detestation of matrimony he also wrests this place against Jovinian who taught that virginity was of no greater merit before God then matrimony his words are these Lest we should thinke that they are said not to be defiled with women who abstaine from fornication therefore he addes for they are virgines By the undefiled therefore he understandeth such as have no wives by virgines such as have no husbands Therefore it shall be the merit of virginity to follow the Lamb whithersoever he goeth where the married cannot follow him This Ribera also is not ashamed to maintaine But it may be clearely shewed that this place serves neither to disgrace marriage estate The vindication of this place nor to establish the merit of corporal virginity First the Scriptures testifie that matrimony is an ordinance of God and is honourable among all and undefiled Who therefore without blasphemie may say that marriage is a pollution and defilement Secondly the Apostle commandeth married persons to give due benevolence to each other and calls the very conjugall worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7.3 It is false therefore that husbands rendring the due to their wives are defiled with women Theod. l. 4. epist 22. But as Paphnutius said in the Nicene Councill which went about to prohibite Bishops to marry marriage is honourable and to lie with ones owne wife is chastity Now if the words for they are virgines should be understood of virgines according to the flesh as Ribera the Iesuite following Hierom will have it then many absurd blasphemous and impious things will necessarily follow I. It is proved that corporall virginity is not here understood That none of the holy Patriarches Prophets and Apostles who all were married Iohn perhaps excepted can follow the Lambe II. That al both of the Iewes and Gentiles to be converted to Christ under Antichrist should be unmarried persons none married then which nothing is lesse credible III. Seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies maidens that have not known man it would follow that this company of Harpers consisted all of pure virgines or maidens which is absurd even to Alcasar himselfe IV. That all virgines according to the flesh should follow the Lamb and so consequently the Priest of Cybele and the Goddesse Diana who loosing their genitours by taking in poison remained virgines according to the flesh V. Not one of a thousand of the Popish Priests who vow chastity should follow the Lambe because they are no virgines but are all for the most part whoremongers and have concubines VI. Hierom himselfe should be excluded from the Lambes society because howevâ—â— he extolled virginity with praises even up to heaven yet himselfe had it not as he confesseth in the Apologie to Pammâ—â—ius where he saith I lift up virginity to heaven not because I have it but because I the more admire that I have it not Therefore he being polluted with women was no virgine Lastly the holy Scripture doth so joyne all the faithfull with Christ whither they be married or unmarried as members with the head so as they can never or no where be separated from him as Christ saith Father Ioh. 17.24 1 Thes 4.17 I will also that they whom thou hast given me be with me where
are here on earth serving him with seare in faith and true piety viz. all the Elect and faithfull of the Church militant here below Whereas therefore the heavenly Herauld doth stir up in generall all the servants of God to praise him and in speciall all his fearers he sheweth that not only God is to be celebrated by the companies of the heavenly inhabitants apart but with ioynt wishes and voyces of all Gods servants together as wel of Angels as men as wel of the Saints triumphant in heaven as of the militant on earth that is by the vniversall consent or accord of the whole Catholick Church This exposition is not obscurely confirmed by the Vniversal particle All ye his servants No one therefore of Gods servants is to be silent The distribution also prooves the same small and great Therefore both children and old men men and Angels are invited to this duty of prayse Hence now may easily be understood what is meant by that great multitude whose loud and terrible sound Iohn did erewhile hear Moreover we see this voyce belongs to us also For if God be our God we must wholie imploy our selves in his service we must not be the servants of men and slaves of sinne but if we be Gods servants him we must feare above all things and onely worship If we feare God then let us joyne our selves to this Chore and gladly celebrate the Lord with all his servants 6 And I heard as it were a voyce Behold the essicacie of the heavenly voyce the willing obedience of Gods servants being commanded to prayse the Lord they all readily lift up their voyce to his praise Of a great multitude The old version corruptly renders it a great Trumpet This great multitude is the Vniversall Church of Gods servants in heaven and earth as we see by the voice comming out of the throne Therefore this voyce accord is great divers and weighty as it were of many waters running swiftly through uneven places so as a man cannot heare himselfe speake or of many thunders with whose eccho heaven and earth is filled Thus the holy Ghost aggravates this voyce not that it was terrible saue to the ungodly but so vehement and weightie that the Beast and Dragon with all his fornicators might yea were forced to hear the same By such like metaphors the voice of the 144000 sealed ones is amplified Chap. 14. 2. See the exposition on that place And they are taken out of Ierem. 51.55 This song of prayses belongs to the last times Now it will appeare from the following Hymne that this whole praysing song belonges to the last times not long before Christs comming to judgement in which undoubtedly we now live and therefore we are bound to joyn our voyce with the same the Church triumphant sings in heaven the church militant hath with joynt desires almost these hundred yeers since which the Church began to be purged from the dregs of Antichrist sung praised the Lord because he hath set up among us the kingdome of his Son and freed us from the tyranny of Popery intreating him at length to deliver that great whore to condemnation and avenge the blood of his servants on her Halleluiah for the Lord reigneth They begin the hymne as before with Halleluiah But the argumentes of their joy are more magnificent then before And they are two One properly concernes the glorie of God the other of the Church Of the former they say Because the Lord God omnipotent hath reignea that is hath now at length declared that he is truely king omnipotent God indeed alwaies reigneth How God now reigneth and is to reign afterward and did never cease governing the world and Church But now his kingdome is obscure because of Antichrist and wicked mens cruelty who hitherto have as it were without punishment tumultuously raged in his kingdome But at length God shall reigne alone and manifestly having subdued all adversaries and abolished all powers in this life Then he shall be said truely to reigne when he shall appeare so to reigne as that in regard of his following glory he seemed not to have reigned before For many things are then said to bee when they begin to be manifested Therefore he is said then to reign not according to the essence but forme of his kingdome in which respect also Paul saith 1. Cor. 15. That then Christ is to deliver up the Kingdome to God his Father 7. Let us bee glad and rejoyce By another more effectuall argument they stirre up to gladnesse and praysing of God from the circumstance of time At joyfull times we are to rejoyce But weddings are times of gladnes then the bridegroom and the bride with great applause of kindred and friends goe to embrace each other But least they might seeme to rejoyce for their owne good onely they adde And let us give honour to God Not by conferring on him that which he hath not but by acknowledging and celebrating his infinite justice and power in punishing the wicked his goodnesse and mercy in vindicating his servants the which he hath from and by himselfe So that they shew unto us the fountaine and manner of true rejoycing in God For then we truely rejoyce when we give honour to God when we acknowledg and confesse with a willing mind that God is the author of that good we enjoy so saith the Apostle I rejoyced greatly in the Lord Philip. 4.10 and bids us to rejoyce in the Lord our God that is to attribute the glory of all good to God Hitherto the exhortation Now let us consider the reason Because the marriage of the Lambe is come The Lamb is Christ as before we shewed His wedding or marriage is the solemne and most joyfull copulation of the bride and bridegroom Christ is the bridegroom so he calleth himself Marc. 2. 19.20 1. Tim. 2.6 Ephe 5.27.26 and so the Baptist cals him Iohn 3.29 But who is the bride The holy Catholick Church 2. Cor. 11.2 Ephes 5.26 whom Christ hath espoused by giving himselfe a ransome for her sanctifying and cleansing her with the washing of water by the word to present her to himselfe a glorious Church not having spot or wrinkle or any such thing c According to the promise I will betroth thee unto mee for ever in righteousnesse Hosea 2.19 and in judgement and in loving kindnesse and in mercies J will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. Now although this betrothing between Christ and the Church be in this life so that wee are Christs and Christ ours and dwels by faith in our hearts neverthelesse the marriage is not yet Now is the espousal time the marriage being differred to the end of the world For the bridegroom is yet as it were in a farre countrey viz. in the heavens neither is the bride as yet prepared because all the Elect that are to be gathered are not yet gathered
that sit on them and the flesh of all men both free and bond both small and great 19 And I saw the Beast and the kings of the earth and their armies gathered together to make war against him that sate on the horse and against his army 20 And the Beast was taken and with him the false prophet that wrought miracles before him with which he deceived them that had received the mark of the Beast and them that worshipped his image These both were cast alive into a Lake of fire burning with brimstone 21 And the remnant were slaine with the sword of him that sate upon the horse which sword proceeded out of his mouth and all the sowles were filled with their flesh THE COMMENTARIE ANd I saw heaven opened Thus farre of what Iohn heard and did Now what he saw remains to be treated of being the fourth Act of the Last vision save one In which is represented Christ the Iudge under the type of a glorious captain coming with a great army from heaven Here is proved that the last judg ement is discribed in this place 2 Thes 2.8 against the forces of the Beast and the kings of the earth gathered together in Harmageddon before spoken of in Chap. 16.16 And I see no reason why any should doubt that the last judgement is here described For it is certaine by the testimony of the Apostle that Antichrist shall not be consumed but by the brightnesse of Christs comming in the end of the world But here the glorious comming of Christ and the destruction of Antichrist is evidently prefigured Adde to this that the present vision is closed up in this type as it were by the last Act. For the following vision is new altogether diverse from this But all the former visions the first excepted which was special had this common that they ended in the last judgement as we clearely shewed in every one of them Therefore we may not doubt but the same thing is here represented also Neither doth Ribera deny this if his words be well weighed Notwithstanding he feineth that here is described I know not what for an invisible descention of Christ from heaven before the last judgement to succour the saintes wrestling and striving with Antichrist and his ministers But what is his reason Because saith he Antichrist shall not then be in the last judgement But this is false and against that of the Apostle even now alledged For Antichrist shall be destroyed by the last comming of Christ 2. Thes 2.8 Therefore he shall remaine till then Now Riberas fiction depends upon another viz that Antichrist shall be killed fourty five dayes before the day of judgement which we have before refuted besides it is manifestly repugnant to the saying of Christ But of that day and houre no man knoweth no not the Angels The which Ribera acknowledgeth in the following Chapter v 8. and thereby not unwittingly rejects the fiction of 45 dayes The said Ribera doth here also not obscurely confirme our opinion namely that this comming of Christ proves that which before the heavenly chore had said For the marriage of the Lamb is come Now the marriage shal not be til the end of the world and full accomplishment of the punishments of the wicked But here he commeth to be avenged on the adversaries Therefore this shall be Christs last comming in which both his enemies shall be abolished and the marriage of the Lambe celebrated For the adversaries destruction and the Saints glorification shall be both together To this Last Act therefore of the sixt vision doth answer in way of Parrallel the Last Act of the third vision in the end of Chap. 11. and the Last Act of the fourth vision in the end of Chap. 14. touching the harvest and vintage and lastly the last Viall of the fift vision in the end of Chap. 16. For this Act doth cohere with the history of the sixt Viall touching the kings of the earth gathered together in Hermageddon to the battle of that Great day of God Almighty the which battle was there broken off by the last voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done and is here at length represented Whence we haue a fourth argument for our opinion for that great day of God Almighty shall be no other but the day of judgement Whatever Ribera feineth to the contrary in Chap. 16. Num. 11. For the seventh plague shall not be powred forth before the day of judgement as he pretendeth but in the very day of judgement and consummation of all things But this battle shall be in that great day of God Almighty Therefore this battle shall be in the last day of judgement Which things thus laid downe the historie of this type is not obscure For what we shall here see touching Christs comming from heaven with an army of horsemen to fight against the Beast and kings of the earth to take and cast all of them into the lake of fire and brimstone is indeed the very thing which Christ saith in the Gospels Matth. 2◠30 and 25.30 Then shall ye sie the Sonne of man comming in the cloudes of hearen with power and great glory c. Again When the Son of man shall come in his glorie and all his holy Angels with him then shall be sit upon the throne of his glory and all nations shal be gathered before him c. And what Iude speaketh from the prophesie of Enoch Behold the Lord commeth with thousands of his saintes Iude v. 14. to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him And that of Paul 1. Thes 4.16 2. Thes 1.17 The Lord himself shall descend from heaven with a shout with the voyce of the Archangel with the trump of God And the dead in Christ shall rise first AND The Lord Iesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and obey not the Gospel of our Lord Iesus Christ. Who shall be punished with overlasting destruction from the presence of the Lord and from the glory of his power Lastly the best and briefest interpreter of all this warlike preparation is the same Apostle where he saith 2. Thes 2.8 And then shall that wicked one be revealed whom the Lord will consume with the brightnesse of his comming This I say shal be that bright day of Christs comming when this glorious Emperour shall come from heaven with innumerable companies This shall be the destruction of that wicked one when the Beast Antichrist and his followers shall be taken and cast into the Lake of fire Now let us consider both armies going forth to battle with the event thereof I saw heaven opened In this there is no allegorie But Iohn doth historicallie set down what he law
viz heaven opened and Christ Comming thence with his holy Angels under the likenesse of a Captaine and troups of horsemen as horsemen use to rush forceably through the gates of a citie being opened And behold a white horse To wit Went worth The Maiesticall description of the Captaine figureth the glorious comming of Christ from heaven to judge Antichrist and the ungodly Therefore we are not to imagine that it is meant of corporall horses or horsemen or swords or any such thing But under the allegorie of military forces that brightnes of Christs comming spoken of 2. Thes 2.8 is here represented For Generals use not to goe on foot but to be mounted on brave horses that with facilitie and swiftnesse they may be here there in the army to put forward the battle the more hotlie So Christ sits on a white-horse by which is signifyed the divine majesty power and glory of the judge For the white colour here denotes excellency Before at the opening of the first seale came forth a white horse with his rider c. The rider indeed is the same both there and here namely CHRIST but the white horse is diverse For the former signifyed the Apostolicall Church pure and white on which Christ riding obtained the first victory over Paganisme Here he comes forth on a white horse of majesty and heavenly glory to obtaine the last victorie over Antichrist And that the world might know him to be that Great Pontife of Rome he himself causeth his God as often as he takes on a journey to be carried on a white horse with a silver bel and to be sent a day before him with his servants and scullions Was called faithfull and true The General for our consolation is set foorth by diverse titles illustrating his divine Majestie and power Other Generals indeed use to goe forth with great warlike furniture but are ignorant of the event For it is not in their hands to dispose of the doubtfull successe of battles but instead of conquering they are often overcome or slain But the titles of this Generall do al tend to certifie us that he shall undoubtedly and certainely obtaine the victorie bee the power of the adverse partie never so great Faithfull In authorising and maintaining his forces TRVE in rendring wages and rewards to such as have fought stoutly This sentence is enough for the allegorie For faithfullnes in preserving and trueth in rewarding souldiours doth much commend a General And in righteousnesse he doth judge and make warre This Captaine comes not onely as a warriour but also as a judg both offices he administreth in righteousnesse that is righteously He will execute Judgement righteously because to the upright he will render the promised reward of life and glory to the wicked the wages of death eternal according to the declaration of the Gospel Rom. 2. v. 6.16 And â—â—o he shal fight the battle altogether in military equity No man shal be injuriously spoiled or hurt by his forces which otherwise is customarie in warre The adversaries onely shall suffer by this conflict beeing either slain or taken Which againe is no obscure argument to proove that here is intended that righteous judgement spoken of Rom. 2.5 12. And his eyes as a flame of fire Like to the eies of the Sonne of man walking in the mids of the Candlesticks Chap. 1.14 Flame gives light Fire burneth It signifies mightie quicknesse in sight and fervencie of this General The which vigilancie of Christ for his Church was before also set forth But here it denotes his quicknes in perceiving al things For he shal Iudg even the secrets of the heart It signifyes also the providence and valour of this warriour who not onely lookes to the necessities of his armie but knows also the hidden plots and counsels of the adversaries bringing the same to nothing like as fire consumes the stubble And on his head were many crownes Our General weares a royall diadem on his head The Beast also had ten crownes on his heades or three upon one But Our Captaine hath many more And therefore is not lesse in Dignity but in Power farre exceeds Antichrist his pretended Vicar A name written that no man knew This name Iohn himself doth by and by expresse The word of God The King of kings And Lord of lords This is the name of the Sonne of God Ephes 1.21 Philip. 2.10 The which name the Father hath giuen him farre above every name That in the name of Iesus every knee should bow of things in heaven In earth and under the earth But how is it that none knowes it but himself seeing Iohn wrote and revealed the same unto us I answer he saith truely No man knowes it because no man knowes the Sonne but the Father and to whom the Sonne will reveale him Now this name he revealed to Iohn How no man knows the name of this General and by him to us Therfore all are excluded from the knowledge therof except it be by Revelation and faith We know him because he hath revealed himself unto us and because we haue beleeved on the Sonne of God The wicked know him not Either because it is not revealed unto them Or because being revealed they beleeve not the same Before to him that overcame was promised a white stone and in the stone a new name written which no man knoweth Chap. 2.17 saving he that receiveth it This is the name of the children of God which none know but such as apprehend their adoption in Christ like as no man knoweth the sweetnesse of hony but he that tasteth it Therefore the Papists are prophane and wicked in requiring us to proove our adoption by arguments and because they apprehend not the same in themselves therefore they make a mock of it tormenting themselues and others with doubting and despare of salvation 13. And he was clothed with a vesture dipt in blood His bloody vesture sheweth that he was to returne victoriously from the slaughter of his adversaries For he is sprinkled with blood as if he had already fought the battle to signify the certainty of the victory The reason will more clearly appeare in v. 15. Now that which some doe here bring in touching Christs body appearing bloody and his wounds yet remaining is not to the purpose in hand And his name is called The Word of God This name Iohn in his Gospel and Epistles gives to the Son of God Whereby we know that this Captaine is Christ the Sonne of God As also it gives us a mark to note of the writer of the book For it is the peculiar Phrase of the Apostle and Evangelist Iohn to cal the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of God either in respect of his person Because he is the wisdome of his Father Ioh. 1.18 Or of his office because he is the spokesman of the Father through whom he revealeth unto us his wisedome and counsell 14. And
refuted as Eusebius writeth Lib. 7. Hist C. 10. TERTVLLIAN Lib. 3. Cont marcion Lactantius lib. 7. instit Cap. 23. disputes at large of this Fable VICTORINVS PICTAVIENSIS in his Commentary on the Revelat. How uncertain the antiquity of tradition and the authority of the fathers is Austin also himselfe in the aforesaid place confesseth that hee sometime held the same Hence all men may see how little is to be ascribed to antiquitie of TRADITIONS and the authority of the FATHERS For antiquity without truth What is it but the oldnesse of errour Who more ancient then Irenaeus Hee writeth that he was the hearer or Disciple of Papias and Papias of the Apostles Papias on the contrary denyes that he heard or ever saw the Apostles with his eyes Behold antiquity without truth The said Papias received the Chiliasts Fable by tradition of the Elders and drew many to embrace this errour by his authority The fable of Antichrists four yeeres reigne And without doubt from the said Author Irenaeus sucked another fable which by this means was generally received touching Antichrist that hee should reigne not fully foure yeeres in the end of the world for the most ancient Writers were ignorant thereof IVSTIN the oldest Writer extant affirmeth that Antichrist the man of sinne was already at the doore Dialogo cum Tryphone CLEMENT who wrote next to IVSTIN hath not one word of Antichrists three yeers reigne Tertullian who lived at the same time affirmed that Antichrist was neare at hand Cyprian also next to the former writeth Lib. 5. Epist 7. yee ought to know hold Libro Defuga persecut and certainly beleeve that the day of triall is begun already and that the decay of the world and the time of Antichrist draweth on Ibid Antichrist commeth Wherefore the Fables of Papias were not taken on till at length in latter Ages Furthermore the Chiliasts Fable occasioned many which dis-approved the same but were not able to refute it to fall into another errour worse then the former affirming that the Revelation was to bee rejected as written by the Hereticke CERINTHVS Among these were Cajus and others touching whom in EVSEBIVS DIONISIVS ALFXANDRINVS speaketh who opposed NEPOS the Egyptian Others on the contrary to keep up the authority of the Revelation laboured to divide the opinion of Cerinthus and the Fathers as if Cerinthus indeed maintained a voluptuous Millenary kingdom full of lust and riot But the Fathers the spirituall delights of the Saints But Ribera affirmeth Comm in Apoc. 20. N. 26. that there was no difference betwixt the opinion of Cerinthus and the Fathers because Irenaeus Tertullian Lactantius c. wrote the same things about the Millenary Kingdome which are contained in the opinion of Cerinthus And this Dionysius and Caius also an old Writer affirmeth Euseb Lib. 3. Hist Cap. 28. however it be the Chiliasts opinion was by the Christians condemned for ascribing to Christ contrary to the Scriptures a voluptuous and earthly Kingdome and for bringing in contrary to the Apostolicall Faith one and so making a two-fold Resurrection after another the which opinion how improbable it is hath I suppose bin sufficiently shewed so as I trust that such who think it ought again to be renewed as far as concernes the latter part thereof will after the due consideration of these things in the fear of God with Austin change their opinion Now for the refuting of this old Fiction of the Chiliasts which Jerome in the life of Papias calleth a Jewish tradition we may briefly observe that it consists neither with the present Vision nor with it selfe nor with other Scriptures nor Christian beliefe Now this besides what formerly hath bin spoken I will shew by foure clear Arguments First I have made it manifest already that the thousand yeers of Satans binding A refutation of the Chiliasts errour by experience and the Kingdom of the Martyrs with Christ in Heaven beginning from the overthrow of Ierusalem unto Gregory VII that Romish Beast are now past above 548. yeers And yet there hath not bin any corporall Resurrection of Martyrs or Golden Kingdom of Christ on earth The experience therefore which we now see but the fathers could not refuteth this Fiction Secondly 2. From the text That Millenarie Kingdom is expresly ascribed unto the soules of the Martyrs and Confessours when as Austin well observeth they were not restored to their bodies Then I say their soules sate upon thrones lived and reigned with Christ in those thousand yeeres this therefore is not to be applied unto the Resurrection of the body Thirdly This errour as arising from a false Chronologie is plainely refuted 3. From the erroneous chronologie For the Chiliasts following the erroneous computation of the Greekes affirmed that Christ was born in 5199. yeer of the world since which are past 1621. yeers which number being added unto the former would make 6820. yeers from the Creation But thus not onely the sixt Millenary or the thousand yeers which they ascribe to the binding of Satan should bee past but also there should but a few yeers of the seventh Millenary and their voluptuous Kingdome of the Saints with Christ should already have dured above eight hundred the which is refuted by History and experience so that if Irenaeus Tertullian Lactantius c. did now live they should bee necessitated to confesse that they much erred from the truth Lastly the whole Scripture holds forth IV. From the difficulties of the last times Ioh. 18.36 Ioh. 18.20 Mat. 24.21 Luk. 18.8 2. Tim 3.1 that the last times shall not be voluptuous in the least but difficult and sorrowfull unto the Church in this world Besides Christ did often foretell that his Kingdom should not be earthly My kingdome is not of this world The world shall rejoyce but yee shall mourne In the world yee shall have tribulation Then shal be great tribulation such as was not from the beginning of the world unto this time Watch therefore that ye may be found worthy to escape all these things When the sonne of man commeth shall he finde Faith on the earth Through manifold tribulations we must enter into the Kingdom of Heaven This know that in the last dayes perilous or difficult times shall come c. These and such like testimonies of Scripture which speake of the afflicted state of the last times doe abundantly refute the Millenaries Fiction Now wee goe forward with the Text. 6. Blessed and holy is hee that hath part By an Exclamation he extolleth and commendeth unto us the felicity and necessity of the first Resurrection or spirituall living againe by which of old those Rest of the dead in Paganisme and Antichristianisme obstinately refused to live againe by which all and they onely shall be blessed and holy Act. 8.21 Ioh. 13.8 What it is to have part in the first Resurrection The profitablenesse necessity of the first resurrection who have part in the first
there shall be no such ministery in Heaven that the Apostles are said to lay the foundation of the wall of the the holy City whereas rather that belongs to Christ Lastly that the Kings of the Earth are said to bring their glory unto this Citie ver 24. and that in it shall be medicine for the Nations which things are not to be understood of Heaven but of the Earth But there is nothing here touching these things which may not easily be applied unto the state of the glorified Church if wee well minde the scope of the Allegoricall Vision and observe other things which doe not at all agree with the state of the Church here on Earth as we shall shew in its place Certainely the glory of the Church shall never be so great in this life as to bee altogether without tares that there should bee none in her but Elected Ones that she should be stained with no scandals and feined Christians in a word that there should be no Temple nor Sun shining in her c. He saith secondly that the vocation of the Iews unto the Church Whether this Resurrection of the dead be the calling of the Iews is in Scripture often called a Resurrection of the dead as Rom. 11.15 for if the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead Isa 26.19 Thy dead men shall live my Carkasses shall rise againe c. Ezech. 37.12 I will open your graves O my People and cause you to come up out of your graves c. Dan. 12.2.3 And many of them that sleepe in the dust of the Earth shall awake some to everlasting Life and some to shame and everlasting torment Hosea 13.14 I will ransome them from the power of the grave I will redeeme them from death But verily it would bee a long worke for him to prove that these places of Scripture the first excepted doe at all belong to the calling of the Iews seeing Some doe manifestly speake of their deliverance out of Babylon Others of the Spirituall Redemption of the whole Church by Christ Others of the last Resurrection of the body Onely the Testimony of the Apostle is to the matter but proves nothing For neither doth it follow from the particular because there the conversion of the Iewes is called a Resurrection therefore here also There the thing is cleare here not so Nay here is no mention of a Resurrection but it is set forth under other figures And all the circumstances doe most evidently represent the Type of the last Iudgement AND I SAW A GREAT WHITE THRONE After these things saith AVGUSTINE Lib. 20. de C. D. c. 14 he briefly declareth the last Judgement it selfe and how it was revealed unto him which shall be at the second Resurrection of the dead viz. of their bodies First therefore he describes the Iudge with his preparation in this verse Secondly them that should be judged ver 12. Thirdly the processe and sentence ibid. Lastly the execution of the sentence viz. the casting of the adversaries into the Lake of fire vers 13.14.15 but the placing of the Elect in the Heavenly Jerusalem in Chap. 21. 22. This is the summe of the things remaining A Great Throne As set up for the Great that is Vniversall Iudgement of the whole world White bright with celestiall splendor and majesty And him that sate on it Namely the Iudge him undoubtedly of whom Christ himselfe speaketh Mat. 25.31 When the Sonne of man shall come in his glory and all his Holy Angels with him The white throne of christ his glory Ioh. 5.12 Act 17.31 then shall he sit upon the Throne of his glory Wherefore the white Throne is the Throne of his glory or glorious Throne neither are we to imagine it to be made of gold or Ivorie but thus the Iudicatory Power of Christ is called For the Father hath given all Judgement to the Sonne that by him the whole world should be judged Here therefore Christ the Iudge appeared unto Iohn sitting on his Throne in the Spirit that none should question but that the world shall at last be judged Why the last judgement is so often exhibited XL Argument of Christs deitie For this Iudgement to come is so often foretold in Scripture and exhibited to the sight of Iohn in this Revelation that the Godly indeed should wait with joy for that day of their deliverance but mockers be raised up from their security Furthermore without all doubt this Iudge sitting on the Throne is Christ because the whole Scripture agrees hereunto Now a little after in ver 12. he is called GOD before whom the dead shall stand to bee judged Therefore undoubtedly also he that sate on the Throne Chap. 4.2 was Christ gloriously reigning in Heaven That which followeth serves to signifie his unspeakable majesty From whose face the Earth and the Heaven fled away The splendor and majesty of the Iudge is such Husterosis is when a thing is before put down which should come after or contrariwise Lib. 20 de C. D. c. 14. as neither Heaven nor Earth is able to behold or abide the same How then shall the wicked stand before him Augustine understands it of the future renovation of Heaven and Earth and here also he acknowledgeth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Heaven and Earth fled not before but after the Iudgement to wit saith he the Iudgement being finished then shall this Heaven and Earth cease to bee when the new Heaven and Earth shall begin For this world shall passe away by a change of things not by an utter destruction the Heaven and Earth I say shall flee away that is this shape of Heaven and Earth shall passe away because they shall be changed from vanitie through fire that so they may be transformed into a much better and more beautifull state Of which innovation the Apostle Peter professedly writeth The Heaven shall passe way with a great noyse and the Elements melt with heat but we expect new Heavens and a new Earth wherein dwelleth righteousnesse And Paul saith 2. Pet. 3.12 1. Cor. 7.31 The figure or falshion of this world passeth away Of which AVGVSTINE The figure saith he of the world passeth not away in nature for we expect a new Heaven and a new Earth in which judgement and righteousnesse shall dwell Of which Iohn in the next Chapter I saw a new Heaven and a new Earth that is purged from all vanities Rev. 21. v. 1 Of which innovation not a totall destruction the words following must be understood And their place was found no more not as if it were no where but that it remained not such as it was before But whether Heaven and Earth shall so change their place as that the Earth should be moved out of the Centre of the universe the Heaven by its bending downe no longer inviron the Earth is not known either
by this place or any other This we must leave to God and to time The same was said before in the last Act of the Fift Vision Rev. 16.20 Rev. 6.14 Every Iland fled and the Mountaines were not found Also in the last Act of the Second Vision And the Heaven departed as a Scrowle rolled together and every Mountaine and Iland were mooved out of their places Which place notwithstanding we interpreted somewhat otherwise because of the circumstances But I see not by what shew of reason this change of Heaven and Earth here can be darkened by an Allegory Now it shall not be till towards the last Iudgement and therefore it remains firme that the same is here described The dead corporally are here understood 12. And I saw the dead small and great He had seen the Iudge girded about with Iudgement Now he seeth the guilty standing before the Iudgement Seat whom hee describeth First from their former state by calling them The dead after the common Law of nature but then raised from death to life by the power of God he speaks not of men dead in sins as in ver 5. but of such as dyed corporally and now were raised up to Iudgement But shall not the living also then be judged Yea verily 2. Cor. 5.10 Rom. 14.9 10. for we must all appeare before the Iudgement Seat of Christ That he may be Iudge of the quicke and the dead and be Lord both of the dead and the living By the dead therefore are understood the living also by an Argument from the lesser If the dead shall appeare before the Iudgement Seat how much more the living But the dead alone are named either because the number of the dead from Adam till the last day 1 Cor. 15.52 shall be far greater then such as live on Earth when that day commeth Or because those that remain living shal be accounted as dead because they shall be changed in the twinkling of an eye Secondly he describes them from their age and condition for the words may be understood of both Great and Small That is as well the powerfull Tyrants of the world Emperours Kings Princes and Great men as Subjects and men of low condition Or properly Great in Age and stature that is growne men and women Small also that is dying in their child-hood by this partition he sheweth that all and every one without any exception are to be judged for the Iudgement shall be universall no man shall bee so Great as to escape the same none so small as to be excluded 2 Cor. 5.10 but every one shall have right without respect of persons as the Apostle witnesseth We must all appeare before the Iudgement Seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Lumb lib. dist 44. SCHOOL-MEN suppose that in the Resurrection all shal be as if they were about 33. yeers old which was Christs age but we leave it as uncertain What they speake of the stature that every one shall receive his owne measure of body is more agreeable to this place Thirdly he describes them from their future state Standing in the sight of God or before God to wit to bee judged as guiltie To stand before God signifies sometimes in this Booke as above the Heavenly Ministery of the Saints and Angels Here it signifies to be brought to Iudgement as appeares by what followeth By the dead standing he meaneth them that were raised from death to life XLI Argument of Christs deitie Before God The Iudge hee absolutely calleth God but CHRIST is the Iudge Therefore Christ is God absolutely And the Bookes were opened The judiciall processe is noted by imitation of humane Courts in which the whole processe is wont to be drawn into Protocols from whence the Iudge at length determineth and pronounceth sentence according to the Acts and Proofes not that it shall bee so really for God from whose eyes nothing is hid will not make use of long examination but the equity of the Iudge is noted by a Metaphor taken from humane Courts where the Iudge pronounceth sentence according to the written Law and the Acts and Proofes agreeing thereunto It is an Allusion unto the words of Daniel speaking thus of this IVDGEMENT Dan. 7.10 The Iudgement was set and the Bookes were opened Origene understands it of the books of conscience Comm. ad Rom. 14. which now are hid not to God but to men For the hidden things of the heart are not now known But then they shall be Opened that is manifested to the consciences of all and every one so as there shall be no place left of excuse or withdrawing Thus no man shall be injured because every one shall either be accused or discharged by his own conscience Augustine takes it a little otherwise Lib. 20. de C. D. c. 14 of the bookes of the Old and New Testament in which God hath prescribed unto all what is to bee done or Omitted in this life which shall then be opened because according to them the Iudge will pronounce sentence Rom. 2.16 When God shall judge the secrets of men Marke 16.16 Io. 12.48 Lib. 20. de C. D. c. 14 by Iesus Christ according to my Gospel He that beleeveth and is baptised shall be saved but he that beleeveth not shall be damned The word that I have spoken the same shall judge him in the last day And another Booke was opened This Austine understands of every mans Booke of Life what he hath done or not done according to those former Books But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every one is not in the Text but simply which is the Booke of Life to wit in which God hath written from all eternitie the names of them that shall be saved through Christ of which often mention is made in this Revelation Chap. 3.5 13.8 17.8 c. Not that God hath neede of a Booke but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by humane affection is noted the certainty of Praedestination viz. that God knowes all and every of the Elect even as men know a thing which for memory sake they set downe in writing This Booke therefore shall also be opened because then it shall appear who were Elect who Reprobates who truely beleeved in Christ who not who truely worshipped God Mat. 25.32 who were hypocrites for then Christ will sever the sheep from the goats who in this life were mixt one amongst another And the dead were judged This shall be the denouncing of the sentence the equity whereof is commended by a two-fold reason both because every one shall be judged out of the things written in the Bookes As also because he shall receive according to his workes For what concernes the Bookes whither we take them for the scriptures which are now the rules of our Faith and actions Or the inward working
City 1. It came not from the Sun or Moon 2. But from the glory of God and the Lamb ver 23. IV. The Citizens of the Citie 1. who they were The Nations that were saved and the Kings of the Earth that bring their glory unto it 2. The security and peace of the City from a signe The gates are not shut at all ver 25. 3. The glory of the Citie ver 26. 4. The puritie and holinesse of the City It shall consist of Elect onely no Reprobates enter therein ver 27. The Former Part of the CHAPTER The New Heaven and New Earth The Heavenly Ierusalem and its building 1. And I saw a new Heaven and a new Earth for the first Heaven and the first Earth were passed away and there was no more Sea 2. And I Iohn saw the Holy Citie new Ierusalem comming downe from God out of Heaven prepared as a Bride adorned for her husband 3. And I heard a great voyce out of Heaven saying Behold the Tabernacle of God is with men and he will dwell with them and they shall bee his people and God himselfe shall be with them and bee their God 4. And God shall wipe away all teares from their eyes and there shal be no more death neither sorrow nor crying neither shall there be any more paine for the former things are passed away 5. And he that sate upon the Throne said Behold I make all things new And he said unto me Write for these words are true and faithfull 6. And hee said unto mee It is done I am Alpha and Omega the beginning and the end I will give unto him that is a thirst of the Fountaine of the water of Life freely 7. He that overcommeth shall inherit all things and I will be his God and he shall he my sonne 8. But the fearefull and unbeleeving and the abominable and murtherers and whoremongers 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 THE COMMENTARY ANd I saw a new Heaven We have heard of one part of the lāst Iudgement viz. the casting of the Adversaries into torments Lib. 20. de C. D. c. 16. In which saith AVSTIN he declared what was briefly spoken by the LORD And these shall go into everlasting punishment Now followes the second part the placing of the Elect in glory in which also is expounded what Christ there addeth And the just into life everlasting As the former did serve to strike a terrour into the ungodly so the latter to lessen the fear and sorrow of the godly and stir them up to alacrity and joy For seeing the Saints in this life are compassed about with innumerable calamities miseries no wonder though they should weare away with continuall sorrow and mourning But in this part of the Vision they are strengthned in their hope For at last there shal be a change of all things an end of all adversitie abundance of all good as Christ said Ioh. 16.20 Yee shall lament and mourn but your mourning shal be turned into joy The new Ierusalem is not the Church militant much lesse the Church of Rome How farre Alcasars opinion is approvable Wherefore after the wicked were judged Iohn saw a new Heaven and a new Earth Afterward a new Ierusalem glistering with gold and pretious stones That this latter is wholly allegoricall cannot be questioned by any although it be diversly expounded For some say it shadows out the magnificence of the Church Militant much spoken of by the Prophets yea there are some who specially applie it to the glory of the Romane Church in this world But Alcasar reproves both justly and giveth reasons that the Vision of the two Chapters is proper to the Church Triumphant Notwithstanding afterward foolishly contendeth that it is to be applied in speciall unto the glory of the Romane Church in Heaven Now this he doth not because hee thought it to bee true but to flatter the Pope it may be for the Cardinals hat sake and vex the hereticks as he pretendeth Which now I passe by Now to returne to the former againe Touching the new heaven and the new earth 2. Cor. 5.17 touching the new Heaven and the new Earth whither it be allegorically or properly to be understood Some understand it allegorically of the renewing of the world by Christ touching which the Apostle If any one be in Christ he is a new creature Old things are past away Behold I make all things new This Spirituall renovation began even from the preaching of the Apostles and is undoubtedly an allusion unto the Prophesie of Isaias Isa 65.17 Behold I create new heavens and a new earth c. which seems to be spoken of the new state of the Church in the Kingdom of Christ on earth and so BRIGHTMAN as I have shewed interprets it metaphorically of the renewed state of the Church through the conversion of the Iewes shortly to be accomplished But all these things cannot without violence be applied unto the state of the Church on earth The Chiliasts indeed applied it unto that golden age in which they dreamt they should voluptuously reigne a thousand yeeres with Christ on earth But this opinion is repugnant to the praedictions of Christ and the Apostles that the state of the Church in the last times shall not bee voluptuous or joyfull at all but sad and mournfull as above we shewed Therefore we are rather to understand the former touching the new heaven and the new earth properly What is meane by the new heaven the new earth for it is so evident that here is treated of the last Iudgement and the consequents thereof as it can scarcely be doubted of So that this new heaven and this new earth which Iohn saw after the judgement of the adversaries is that new heaven and that new earth which as the Apostle Peter expresly foretold 2. Pet. 3 10 is to be expected after the burning of the world For these heavens shall passe away with a great noyse and the Elements shall melt with servent heat the earth also and the works that are therein shall be burnt up But we according to the promise looke for new heavens and a new earth wherein dwelleth righteousnesse By which plainly we gather that a new heaven and a new earth is to bee looked for Historically and properly and here likewise it is so to be understood Hence also it followeth that the Oracle of Isaias touching the new heaven and the new earth is to be understood not onely metaphorically of the renewed state of the Church on earth but litterally also of the renovation of the world which shall be at the last day For Peter saith that wee looke for a new heaven and a new earth according to the promise Now this promise is no where else but in Isa 65.17 66.22 Therefore undoubtedly God by the Prophet speakes not
and quarrels shall be farre from thence but on the contrary we shall sing to God everlasting Songs of joy Nor paine Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour which may be taken for any kind of trouble and metaphorically for Griefe as BEZA renders it after the Greeke Phrase Sophocl in Antig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 griefe by griefe brings griefe But then there shall be no labour trouble paine or griefe of body or mind occasioning teares death sorrow or crying There shal be no cause of evill but on the contrary everlasting joy and pleasure at Gods right hand For the former or first things are passed away That is the miserable state of this present life in which all those evils doe abound because of sinne Then they shall passe or vanish away There shal bee a new heaven and a new earth A new state full of joy and happinesse Vnto the illustration of this place that in Chap. 7.15 helps very much where in the end of the second Vision one of the foure and twenty Elders explicated the Heavenly felicity of the Saints almost in the same words They are saith he before the throne of God and serve him day and night in his temple and he that sitteth on the throne shall dwell among them they shall hunger no more neither thirst any more neither shall the Sunne light on them nor any heat for the Lambe that is in the midst of the throne shall feed them and shall lead them unto living fountaines of waters and God shall wipe away all teares from their eyes This place doth plainly confute their opinion who hold that here is treated of the state of the Church Militant in this world for it is certaine that this removall of all evils from the Church neither is nor shall be in this world neither is any such happinesse to be hoped for in this life but it is reserved for the Church in the world to come These things therefore cannot be applied unto the state of the Church on earth gathered of Iewes and Gentiles Neither do the Futures will dwell will take away contradict what wee say For these are retained emphatically out of the Prophesie as if he should say the things which Isaias foretold should come to passe shall bee then fulfilled the which the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are passed away in the Praeter Tense doth easily evince 5. And he that sate upon the throne Here followeth the voyce of the Sitter on the Throne of whom above Chap. 4. where wee shewed it was either the Holy Trinitie or the Son of God gloriously reigning at the right hand of God in Heaven because he saith I am Alpha and Omega which above in Chap. 1 8. was the voyce of Christ I am Alpha and Omega the First and the Last Now he confirmeth unto Iohn the things before seen and heard All things were new a New Heaven a New Earth a New Ierusalem Least we should doubt or aske whence this innovation should come Behold saith hee I make all things new This innovation of things shal be effected by the divine power Neither speaketh he of the spirituall renovation of the Church which began long agoe by the grace and power of Christ but of the super-naturall change of the whole universe which shal be at Christs last coming 2. Pet. 3.13 as Peter sheweth And hee saith to mee write The Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith in the present Tense being the proper stile of the Evangelist Iohn argues that he was Authour of this Booke He is commanded to write this Vision of the future renovation and in speciall the most sweet voyce of Gods eternall abode with men and the future blessednesse of the godlie that it might allwayes remaine extant to future times for the Churches consolation for Christ knew that the Churches condition should unto the end be mournefull by teares death sadnesse paines c. Least therefore she might faint in her warfare the Lord would have this most joyfull Catastrophe of all evils to be set down in Holy Writ For these words are true and faithfull Above Chap. 19.9 after a like Commandement of writing Write blessed c. He annexed a like reason These words are true Here he addeth faithfull that none should doubt of the future happinesse Hee understands by WORDS here Gods future dwelling with men as also the eternall rewards of the faithfull and everlasting punishments of the wicked 6. And he said to mee It is done Above Chap. 16.17 the Angell of the seventh Viall in the same phrase proclaimed the end of Babylon and the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT IS DONE It is a weighty asseveration that the thing is as certaine as if it were already accomplished I am Alpha and Omega As above Chap. 1.8.11 I will give unto him that is a thirst Hee confirmes eternall rewards unto the faithfull out of the Gospell For this is the voyce of Christ Ioh. 7.37 whence he that sate on the throne is knowne to bee Christ the Author of this Prophesie To them that thirst he promiseth the water of life freely that is everlasting joy without any desert of ours But then no man shall thirst any more But these Future Verbes I will give shall inherit and as before shall wipe away seeme to make against our opinion but they doe not as erewhile I shewed For because it is a Prophesie of future things he rightly useth Verbes of the future Tense He therefore that thirsteth to wit after righteousnesse in this life to him Christ will give the water of Life now in a beginning onely then fully as if hee should say then I will truely fulfill the Evangelicall promise of which I now grant a tast to the faithfull He that overcommeth shall inherit all things Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive it by inheritance Not therefore of merit but freely All things As it were an only Heire that possesseth all the substance of his Parents But all the Elect are heires and yet every one shall receive the whole inheritance Therefore this shall not be after the manner of other inheritances Now the inheritance is promised to him that overcommeth to wit the world the Beast and Satan because before the victory there must needs be a fight Therefore the Faithfull are here exhorted to fight couragiously against all their Adversaries See Chap. 2.10 And I will bee his God From 2. Sam. 7.14 He then at last promiseth to them that overcome the fulfilling of the promise of adoption which now by faith they possesse in hope Now are wee the sonnes of God but it doth not yet appeare what we shall bee but we know that when he shall appeare we shall be like him for we shall see him as hee is This is Johns owne most true interpretation of this divine voyce 1. Ioh. 3.2 8. But the fearfull and unbeleeving From the contrary he extols the felicity of the Godly because contraries being set one by another
made up by multiplying the twelve Apostles by 12. A Cubit commonly is from the Elbow unto the fingers end hence the measure of a Cubit is sixe hand-breadths or 24. fingers So much is the common Cubit The Royall Cubit saith Herodotus exceeded the common by three fingers The Geometricall Cubit is as much as six ordinary Cubits The measure of a Cubit Herod lib. 1 Here wee may understand ordinary ones which seemes to be intimated by the following Addition This is the measure of a man that is of the Angell The meaning is that the Angell measured according to the ordinary measure of men But BRIGHTMAN demands what use there is of this kinde of measure in Heaven But by the same reason we might aske what of the Angels measuring on Earth Iohn saw the Citie out of Heaven Therefore he saith it was measured of the Angell by the measure of a man that is commonly used among men 18. And the building of the wall He goes on to set forth the excellency of the wall foundations and the whole Citie from the incomparable worth of the matter The wall is built of Jasper Before he said that the light which the Citie had in stead of the Sun was like to Iasper cleare as Chrystall Who ever saw the like Historians commend the wall of Babylon for the height thicknesse and soliditie of the matter which was brick with sand Pich and mortar betwixt the same This wall is of meer Iasper a pretious stone Therfore this structure of the wall denotes the happie and alwayes flourishing life of the Saintes The citie was pure Gold The raritie and worth of gold is commonly known Lib. 37. and Plinie commends it largelie for it is a most pretious metall and being often tried in the fire comes out very pure without drosse not consumed by the use therof as other metals Such is the excellent matter of the whole citie wholy Gold and that most purely cleansed from all drosse what can be more excellent more desirable then such a citie That of Horace is known Auri sacra fames quid non mortalia cogis pectora Now if wee are taken up with a desire of Gold 1. Pet. 1.18 why should wee not long much more after this Golden Citie All other gold how excellent soever it bee is corruptible as Peter witnesseth This is incorruptible because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure from all dregs of corruption Like to cleare glasse The wonderfull brightnes of the City glistering with gold like pure glasse as it were Chrystall The former belongs to the excellency of the matter the latter unto the brightnesse thereof Gold shineth and is solid Glasse is cleare but not solid Therefore it is both a Golden Citie and brightly shining in glory The Holy Ghost found nothing so pretious so beautifull and deare unto us whereby enough to commend the excellency and splendor of the Caelestiall Citie that so our hearts being drawne off from the filthy delights of the world hee might stirre us up to long after the Heavenly Ierusalem Now this most pure gold and most pure glasse sufficiently argues that this Type is not as yet sutable unto the Church Militant on Earth for she is not yet wholly gold not yet wholy bright but is mixed and obscured with diverse dregs of sin so long as she defiles her feet with the dirt of this world Therefore undoubtedly this is the Heavenly Ierusalem 19. And the foundation of the Wall The matter of the Wall and Citie being expounded hee also sets forth the matter of the Foundations not lesse pretious gold they are not but pretious stones more pretious then gold And this serves to the decorum or grace of the matter For gold in regard of its lustre and purity is set forth to the view of men digged out of the Earth not put into the same But foundations of buildings are digged deepe into the earth being ordinarily of stone because of its incorruptible solidity to support the building-Therefore the foundation of the wall of this Citie are of stones not cut smooth or made of bricke but of most pretious and polished pearles In that hee saith they were garnished with all manner of pretious stones it may be understood either that all the foundations were adorned with diverse pearles or that they were all of whole gemmes as it were so many props and pillars of the wall which latter is more agreeable to what followes Now because the twelve foundations have the Names of the twelve Apostles In chap. 21 S. 38. Ribera labours much about the order 〈◊〉 which wee should follow in the numbring of the Apostles names But Iohn saith not that the Apostles were Foundations but that the Names of the Apostles were written in the foundations Besides the same order of the Apostles is not every where observed in the Gospell as Mat. 10. Mark 3. Luk. 6. Act. 1. which he himselfe confesseth For although Peter be alwayes set in the first place not that he was Prince of the rest but because he was first called as Chrysostom and Theophylact have well observed yet in the rest the order is not kept for sometime Andrew is second sometimes Iames sometimes Iohn sometime Iohn is the third otherwhile Iames sometime Iohn is the fourth otherwhile Andrew and so forward Furthermore he carefully enquireth which gemme is to be applied to each of the Apostles Also he searcheth out the reasons and manner scrupulously wherfore and how this stone should agree to this or that Apostle But verily seeing there is no certaine order of the Apostles set downe in Holy Writ this labour of his is frivolous Neither was the Angell troubled about the same but counted it sufficient to name every one of the foundations by severall stones BRIGHTMAN sheweth another mysterie in the pretious stones for hee thinkes that by them are denoted not the twelve Apostles but so many Iewish Doctors who shall become Teachers of the Christian Church and beare the names of the Apostles because they shall succeed them in number and society of rewards and that generally the common excellency of the gemmes shadowes out the dignity of those Evangelicall Doctors But that the severall gemmes signifie in what Regions and Places these Preachers of the Gospell should severally arise like as pretious stones grow in divers places some in the East some in the Indies others in Scythia or in Persia c. The which how solid it is I leave unto the judgement of others Andreas observeth that eitht of these twelve gemmes were of old set in the high Priests Breast-plate foure onely being changed whence he draweth the consent of the Old and New Testament Yet the excellency of the latter But to let this passe we come to the stones themselves The first Foundation was Iasper Here wee had need of an Artist or Lapidarie Iasper fully to lay open the nature and vertue of every of these stones and the interpretation also
Notwithstanding all of them in some kinde resemble the violet Neither is the Amethyst much unlike the Iacinct as Plinie noteth The difference is this that the brightnesse of the Amethyst Lib. 37. c. 9 is mixt in the Iacinct It seems to take its name from the vertue thereof for Aristotle writeth that the Amethyst beeing laid to the navel first drawes the vapour of the wine to its selfe then dispels the same and so preserves him that weares it from drunkennesse Whence this Pearle is a Conservative of temperance being derived from the Privative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be drunk They ascribe it to Mathew the last Apostle They who desire to know more about these stones may consult with Artists and Naturalists as Plinie Isodore and in speciall Franciscus Rueus his Book touching pretious stones whence I have briefly taken most of these things It is enough for us to observe that by so many pretious stones then which nothing in the world is accounted more pretious is signified the excellency and firmnesse of the foundation of Salvation 1. Cor. 3.11 the which indeed is and for ever shal be but one onely viz. CHRIST IESVS But set forth under the names of the twelve Apostles because all of them laid the same fully by their preaching all of them I say adorning it by their excellent Faith admirable Charity unwearied Diligence unconquerable Constancy and at last gloriously confirmed the same with their blood laying downe their Lives for the Gospels sake 21. Ioh. 10.2.9 14.6 And the twelve gates Christ is the onely gate of Salvation who saith I am the doore by me if any man enter in he shall finde pasture I am the way the truth and the life no man commeth unto the Father but by mee Notwithstanding here are twelve gates according to the number of the twelve Tribes of Israel as in ver 12. or according to the number of the twelve Disciples of Christ as it seems to Andreas because by their ministerie we come to know the dore and way of Salvation so that they may not unfitly bee called by a Metonymia the twelve gates for the twelve Keepers of the Gates The worth of the gates is set forth by the excellency of the matter For all of them are of most pretious pearles The difference of gemms and pearles Gemmes and Pearles do differ For Gemmes are little pretious stones of divers colours growing in the earth and are reckoned among Metals called by the Germanes EDELGESTEIN Pearles also are little pretious stones white in splendor but growing in shelles They are sometimes called in Latine Vniones because two together are never found in one shell Lib. 9. c. 35 according to Plinie They seeme to signifie that the Teachers of Righteousnesse who have shewed the use of the Gates to bring many to Christ shall shine like unto glorious Pearles in the Heavenly Ierusalem Notwithstanding all these pearles shall receive their brightnesse and excellency from that one most pretious Pearle Mat. 13.48 which is Christ Iesus And the street of the Citie was pure Gold Hitherto of the externall structure and ornament of the Citie Now hee also will shew us the inward beauty thereof The street Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes the publick wayes of the City BEZA renders it Market-place called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spacious place of the Citie commodios for publicke meetings and driving of trade His reason is because in Chap. 22.2 In mid'st of the street seems to be put for In the Market-place And because it is said in the singular Street whereas usually there are many streets in a Citie and but one Market-place The sense is the same for all the streets do lead to the Market The streets and Market-places of a Citie are faire if paved with flint tyles and smooth stones and yet by reason of continuall use they can never be free from durt But the street of this Citie is much more curious It is all gold and that most purely purged of all drosse cleare as glasse like unto the whole Citie ver 18. Now who should dare with defiled feet to tread upon a golden Pavement and a golden Street Therefore here is signified the inward cleannesse and unutterable brightnesse of the Citie together with the most pure and sweet habitation and conversation of the Caelestiall Citizens The Market or rather Court may also metonymically be taken for a civill Common wealth This is wholly of gold Therfore golden righteousnes shal have place among the Citizens But the gates of the new City in this life that is of the Church-Militant are not yet pure gold but carry much durt by which the feet of such as walke thereon are defiled and have need of continuall washing Also the Market or Court is not all gold but as yet subject to many strifes injuries and troubles So that this Golden-Citie cannot bee applied unto the Church-Militant 22 And I saw noe Temple in the same Two things are the principle Ornaments of a Citie The Court and Temple In the former judgement is administred In the Temple religious worship is performed The first he saith is of pure gold for in the new Heaven and in the new Earth shall dwell righteousnesse not in civill contracts or distribution of civill goods which then shall cease but because in the most sweet converse of the Saints unrighteousnesse shall have no place He saith not that he saw a Temple of gold in the Citie for had hee so said it had bin no great matter seeing Solomons Temple did glister with pure gold within by which splendor the magnificence of Christs spirituall Kingdome was figured out Therefore he saith I saw no temple therein whereby hee distinguisheth this Heavenly Citie from the Earthly Ierusalem in which there was a glorious Temple dedicated to Gods worship But in the Coelestiall Ierusalem Iohn saw no temple for here is no need of a place for Church gatherings preaching of the word administration of Sacraments Rites and outward excercises of Religion God is externally worshipped only in this life Ier. 31.34 because the Ecclesiasticall Ministerie shall be no more neither shall God be served with externall worship the which in this life he requires of us to the end he may be honoured of us and our weaknesse and piety sustained by these outward helps for then all rule authoritie and power both Ecclesiasticall and Politicall shall be abolished 1 Cor. 15.24 Then shall the Oracle of Jeremy be fullfilled And they shall teach no more every man his neighbour and every man his brother saying Know the Lord for we shall all from the least unto the greatest bee fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God And therefore no use of a temple For the Lord God Least it should bee thought that this Citie should want so necessary an Ornament for what Citie can bee perfect without a temple and Gods
justly question whither it were greater blindnesse in the Jews not to beleeve in Christ then for these to deny the Pope of Rome to be Antichrist Wherefore I shall seeme to have performed my function sufficiently not if I discusse all the obscurities of mysteries so irresutably that all do applaude mee but if so farre as God hath enabled me by the helpe of my Method laid down I shall congruously perspicuously and without deceit according to scope and experience explicate both the other Aenigmaes of this Prophesie and especially that part which containes the amplification and Catastrophe of the Combats of the Church and properly respects these last times Now by doing hereof if I have not kindled a Torch to take off the darkenesse with which it seemes to be covered yet verily I have laboured and if I be not deceived have lighted a Candle by the light and guidance whereof as by Ariadne her threed other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godly Divines shall after me dive more deeply into these hidden mysteries and more neerly point at that Son of perdition sitting in the Temple of God as god and exalting himselfe above all that is worshipped shewing himselfe that hee is God And they shall say This is he O Romanist beware of him AMEN THE APPARITIONS AND PERSONS MAKING UP THIS PROPHETICAL DRAMA REVEALED IN SEVEN VISIONS In Vision I. Chapters 1.2.3 IOHN THE EVANGELIST Actor and interlocutor throughout Christ in a glorious form walking amongst the seven Candlestickes The authour of the Revelation and maker of the prologue In Vision II. Chapt. 4.5.6.7 The majesty of God sitting on the throne The first Chore of the foure and twenty Elders The 2. Chore of the foure Beasts The Book sealed with seven Seales in the hand of the sitter on the throne A strong Angell desiring the booke to be opened The Lambe as it were slaine opening the booke The 3. Chore of Angels The 4. Chore of all creatures A white horse with his Rider comming forth out of the first Seale A red horse and his Rider out of the second Seale A blacke horse and his Rider out of the third Seale A pale horse with death on him hell following him out of the fourth Seale The soules of the Martyrs under the Altar in the fift Seale A great Earth-quake out of the sixt Seale Four Angels holding the foure winds that they should not blow An Angell from the East with the Seale of God The multitude of Sealed ones and Martyrs In Vision III. Chapt. 8.9.10.11 Seven Angels with seven trumpets out of the seventh Seale An Angell with a golden censer at the Altar An Angell sounding the first trumpet An Angell sounding the second trumpet An Angell sounding the third trumpet An Angell sounding the fourth trumpet An Angell sounding the fift trumpet Locusts comming up out of the bottomlesse pit into the earth An Angell sounding the sixt trumpet Four Angels bound and loosed at Euphrates A strong Angell cloathed with a cloud and having a Book in his hand Iohn eating up the Booke and measuring the temple with a reed The two witnesses prophesying The Beast out of the pit killing the witnesses An Earth-quake overthrowing a tenth part of Babylon An Angell sounding the seventh trumpet The first Chore of the foure and twenty Elders In Vision IV. Chapt. 12.13.14 A woman clothed with the Sunne bringing forth a Man-child flying into the Wildernesse The son of the woman taken up into Heaven The red Dragon persecuting the woman Michael fighting for the woman against the Dragon The fift uneertaine Chore. The seven-headed Beast ascending out of the sea The two-horned Beast ascending out of the earth The Image of the Sea-beast A company of Sealed-ones standing with the Lambe on the Mountaine A sixt Chore of Harpers An Angell flying with the everlasting Gospell An Angell publishing the ruine of Babylon An Angell denouncing punishments to the worshippers of the Beast Christ on the cloud with a sharpe sickle An Angell proclaiming the last harvest and vintage In Vision V. Chapt. 15.16 The seven Angels with seven Vials The sixt Chore of Harpers upon the sea of Glasse An Angell pouring forth the 1. Viall on the Earth An Angell pouring forth the 2. Viall on the Sea An Angell pouring forth the 3. Viall on the Rivers and Fountaines An Angell pouring forth the 4. Viall on the Sunne An Angell pouring forth the 5. Viall on the throne of the Beast An Angell pouring forth the 6. Viall on Euphrates Three unclean Spirits like frogs out of the mouth of the Beast c. An Angell pouring forth the 7. Viall into the aire The rupture of Babylon by an Earth-quake In Vision VI. Chapt. 17.18.19 The whore riding on the seven-headed Beast The seven-headed Beast with his description The ten Kings waging war with the Lamb afterward burning the whore An Angell publishing the fall of Babylon An uncertain voyce calling the Godly out of Babylon Kings Merchants Sea-men bewailing the ruine of Babylon An Angell casting a milstone into the sea A fift uncertaine Chore. The first Chore of the 24. Elders and the second Chore of the 4. Beasts Iohn intending to worship the angell Christ with an heavenly armie rushing upon the Beast and the Kings of the Earth An Angell standing in the sun calling the birds unto the prey The judgement of the Beast False-Prophet Kings of the earth and worshippers of the Beast In Vision VII Chapt. 20.21.22 An Angell with the key of the bottomlesse Pit and a great Chayne The old serpent bound a thousand yeers The martyrs and conquerours of the beast reigning with Christ a thousand yeeres Satan let loose seducing the Nations and raising Gog and Magog against the Holy Citie The casting of Satan into the Lake of fire The raising of the dead and the last judgement The new Ierusalem coming down from Heaven the Bride of the Lambe God in the throne publishing the judgement Iohn seeing all these things and intending to worship the angell The Conclusion the Lord Iesus putting an end to the Drama A TABLE OF THE Principall QUESTIONS which are expounded in this COMMENTARIE In the Preface 1. OF the Authour of the Revelation Page 5. 2. Of the Canonicall authority of the Revelation Page 8. 3. Of the obscurity of the Book what it is and whence with the remedies thereof Page 9. 4. Of the Interpreters of the Revelation both Ancient and Modern and of the manner of interpreting observed by them Page 11. 5. Of the dignity time profit and scope of this Prophesie Page 13. 6. Of the argument of the Book Page 16. 7. Of the Partition of the Revelation Page 19. 8. Of the form of the Revelation ibid. 9. Of the generall Method of the Revelation Page 20. 10. Of the speciall Method of the Revelation Page 26. 11. Of the manner of interpretation observed by Pareus Page 27. In Chapter I. 12. Of the word Apocalyps Pag. 3. 13. A disputation about the words from him which is which was and
therefore we are bound to render due prayse to him because what he hath it is all for our good Glorie that is both the glorie of his Godhead as also the exaltation of his glorious reigning at the right hand of the father Dominion this respecteth both his omnipotencie which he hath from all eternitie as hee is God as also his authority over all creatures which he received in time as hee is the mediator For ever ever The Hebrewe ar golam sheweth the eternity of Christ for our consolation Amen a particle confirming so it shall be or so be it 5 Argument of Chr. deity from Aman to be faithful Furthermore here we have a fift and most manifest argument of Christs divinity For the effects attributed to Christ are divine For he is God Ioh 3 16. 20 28. Exod. 19 6. whose love is the fountaine the cause of our salvation it is God who hath purchased the Church with his owne blood It is God who hath made us kings and priests to himself for none but God can give the spirituall kingdom and Priesthood it is God to whom glory and dominion is dew now all those things being of right attributed unto Christ it plainly sheweth that he is God Vers 7 Behold he commeth with clouds and every eye shall see him This confirmeth the former argument that these things are certainly spoken of Christ seeing it is hee which must come to judgement it is hee whom every eye shall see to come in the clouds of heaven with power and majestie it is hee whom the soldiers pierced and at whose comming all the kinreds of the earth shal waile and the wicked shall cry saying to the mountains fall on us to the hills cover us Luk. 23 30. Isay 2 19. Hence it is apparent that John evē here attributes glory dominion unto Christ for the words to him be glory and dominion behold hee commeth doe manifestly accord But some may say why is there here a promise of his comming not onely to strengthen our faith touching his glorious returning to judgement but chiefly for the comfort of the godly and terrour of the wicked For now Christ being bodily absent seemeth as it were to have forsaken the Church in her affliction but our redeemer will come in the cloudes now the wicked rejoyce tyrants tyrannise and Antichrist rageth against the Godly as if they were left orphants But they shall see the judge comming gloriously in the cloudes him I say whom they have injuriously condemned pierced and still daily doe afflict in his poore members yea and shall bitterly howl when they shall hear that sentence pronounced Matth. 25 41. go ye cursed into everlasting fire c. This seemeth to bee the true meaning of the place the opinion therefore of Alcasar is absurd who refers this to the comming of Christ for to make the Church victorious in the conversion both of Jewes and Gentiles for that which followeth is contrary to his exposition With cloudes This is more then in the cloudes which is spoken of us for wee at the comming of Christ shall be caught up in the cloudes to meete the Lord in the ayre 1 Thess 4 17. And it noteth the divine majesty of Christ for it is spoken of Iehova God Psal 97 2 Cloudes and darknesse are round about him This confuteth the ubiquity of Christs bodily presence for he shall descend from heaven in the cloudes and with the cloudes therefore his humane nature is not nor ever shal be every where For how then could he possible come with cloudes which are not every where hence it is when we celebrate the Lords supper 1 Corinth 11 26. wee are commanded to shew forth his death till hee come So then hee will come visibly with the cloudes the which is a strong reason to prove that his body is not the mean time invisibly hid in under or about their host altar or chalice Every eye shal se him Synecdoche part being put for the whole that is all men both good Bad yea the very soldiers enemies which pierced him on the Crosse shal see him which serves to terrify all ungodly scoffers who because they see him not here on earth with their bodily eyes thinke not that he reigneth gloriously in the heavens But to their wo and condemnation they shal see him comming for they shal wayle before him that is horror and trembling shal come on them at the sight of the judge and hearing the sentence of their just damnation This is taken out of the prophecie of Zacharie 12.10 where Jehovah speaking of himself saith they shal looke upon mee whom they have pierced they shal mourne for him in that day there shal be a great mourning in Ierusalem A repenting mourning in the elect but in the reprobate of final desperation This very text John the Euangelist alledged upon the crucifying piercing of Christ by the soldiers Ioh. 19 37 hence we gather two things First that Iohn the Euangelist was the penman of this booke For hee alone here and in his Gospel applieth that place in Zacharie unto Christ The second is concerning the deity of Christ for that which Iehova in Zacharie speaketh of himself 6 Argument of Chr. divin they shal se me whom they have pierced Iohn attributes it to Iehova Christ pierced on the crosse who is neither the father nor the holy Ghost Therfore the son Iesus Christ crucified and pierced in the flesh is Iehovah And this is the sixt argument of the deity of Christ Even so Amen The two particles doe strongly confirm the comming of Christ to judgement to the end that the godly now in afflictions and troubles may no way doubt of their future deliverance neither the wicked thinke to goe unpunished who scoff at our faith and confidence The word nae even so with the Greekes and Latins is an asseveration Amen with the Hebrewes is a certain affirmation which two words usuallie put together exclude al maner of doubting as if he had said this is determined cōfirmed can not bee altered They are too curious who in the words seeke for a mystery viz. the calling of al natiōs unto Christ Vers 8. I am Alpha and Omega the beginning and the ending Here some interpreters beginne the vision whereas the preface here endeth For the person of whom he before sayd that he should come in the cloudes he presents here before our eyes as present and crying from heaven for the comfort of the Godly and terror of his enemies as if he should say doe yee doubt behold I am present I who am Alpha Omega the beginning the ending the Almighty c. who therefore shal hinder my comming to judgement or call it into question Thus in the Gospel he cryed out to the gainsaying Iewes Ioh. 8 2. I am the light of the world c. Ribera supposeth that these are the words of the holy
is alive for evermore hath the keyes of death hell the which cannot be applied neither to men nor Angels but onely to Christ The most of the description is taken out of Daniel chap. 7 10. Now whereas Christ standeth in the midst of the candlesticks is signified that he is alwaies present with his Church by his word spirit to govern direct keepe preserve the same according to the promise where two or three are gathered in my name Matth. 18.20 Matth. 28 20. Ioh. 14 18. I am in the midst of them And lo I am with you to the end of the world This is for our comfort wee may not thinke that wee are left of Christ while wee are here in this troublesome world for he hath promised that he will not leave us comfortlesse albeit wee see him not with our bodily eyes Therefore beeing assured of his goodnesse and power let us not regard the threatnings and cruelty of the adversaries It is also for our admonition if Christ bee with us let us then live holily justly and soberly in his sight least he being offended at our ungodly walking we provoke him thereby to wrath against us For as hee is present for the safety of the godly so also he will take vengeance on the wicked and on such as neglect their duty towards him hence it is that he comforteth some of those Churches in the midst of whom hee walketh others he reprooveth and threatneth to punish if that they repent not Their argument is foolish who hence maintain the Vbiquity of the humanity of Christ. Christ say they standeth in the midst of the seven candlesticks The humanity of Christ is the son of man therefore as man he is present in seven that is in all places I answer the assumption is false For the words son of man signify not the nature but person of Christ wee confesse and beleeve that the person of the son of man which is God is every where And in the midst of two or three yea seven and in all places to wit according to his divinity grace and power as Augustine speaketh though according to the flesh and the nature of a true body he be in heaven and there remaine untill from thence hee come to judgement as the scriptures testifie otherwise it would hence follow also that the humanity of Christ is Alpha and Omega the beginning and the ending that is eternal because the son of man speaketh this of himself also Secondly though the assumption were granted yet it will not follow that the flesh of Christ is every where but onely in seven places and onely within and not without the Church which is contrarie to the opinion of the Vbiquitists themselves The contrarie followeth for hee was seene of John But what is infinite Theod. dial 2. and every where is not to be seene with corporall eyes as Theodore us witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the incomprehensible nature is not to be seene In the last place no consequences contrary to the analogie of faith may be drawn from visions for so there would follow many absurd things as that the humanity of Christ should have in his bodily hand the seven angels and Churches and that a real sword should proceed out of his mouth and the whole description necessarily to be taken according to the letter The which if it were so then Christ should be no longer true man who tooke our flesh really of the virgin 1 Ioh. 5 2. Philip. 3 21. neither should he be our brother For wee know when he shall be revealed we shall bee like unto him but Christ at the day of judgement shall not appeare in such a manner neither shall we be thus like unto him so that no conclusions contrary to the doctrin of faith may be taken from allegories They are yet more foolish which under the pretence of this vision labour to maintain the images of Christ the saincts in temples against the expresse commandement of God as if the son of man appeared to the end to be painted and set up in such a forme in temples or thus painted to be sent unto the Churches and not rather to this end that by these his admirable attributes the divine authority of the following epistles might be confirmed as by and by will appeare Now let us consider the description First Iohn sheweth the garments and habit wherein Christ appeareth Secondly the admirable form of his body and members which plainly sheweth that the man Christ did not appeare really but typically and the whole serveth to make knowne to the Churches his dreadfull majestie and power Like to the son of man This is taken out of Dan. 7 13 where Daniel saw one like the son of man come with the clouds of heaven So saith Paul in his epistles that Christ was found in likenesse at a man Philip. 2 7 8. Rom 8 3. Made like 〈◊〉 men that hee waâ— in the likenesse of sinfull flesh not that hee had onely the form of a true man as the Marcionites doe gather from this place But because nothing is more like to man then he that is a true man and the Apostle seemeth to give a reason of this maner of speech Heb. 2 14. where he saith that Christ himself likewise took part of the flesh and blood of the children And again vers 17. That in all things it behooved him to bee made like unto his brethren So then he was like to us in the truth of our nature Clothed with a garment downe to the foot as the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth compounded of mâ—â— a foot and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or lift up by this kingly garment is shadowed out the royall majesty of Christ And girt about the paps with a golden girdle Though there is a mystery in all these things yet wee must not bee too carious in searching after the meaning of every thing therein interpreters are diversly minded about it For our part it is sufficient we know by what followeth that it is to set forth the majesty of Christ It was the maner of men in the casterne countries to gird up their garments being long that they might not bee hindred in their travaile or any other businesse so that Christs binding up of his garment with a girdle noteth his care and diligence to accomplish the work which his father gave him to doe In that it was a golden girdle is shewed his majesty Isay 11 4 of which the prophet Isay speaketh righteousnesse shall bee the girdle of his loynes and faithfulnesse the girdle of his reines Now in that Christ is girded about the paps not according to the ordinary Custom is manifested the love of Christ towards the Church because the heart which is the feat of love is between the brests Vers 14 His head and his haires were white like wool as white as snow So the haire of the
not seen nor eare heard c. This name God wil not give to one alone but to all the faithful all I say shall know their owne name because all shal have it For to know this name is to have it to rejoyce in it and to be certain thereof thus we se that the people of God shall not be ignorant of each others felicitie and blessednes in the heavens howsoever true it is that the damned shall be ignorant thereof because they shall never have it and hence we see it is no mervaile that none in this life know the heavenlie adoption No man knoweth the new name saving he that hath it but such onelie as se and have it by faith in their harts for as much as in the world to come none shall know the dignitie of the saintship but such as are partakers thereof And heere the ungodly assertion of the papists is refuted who affirme that no man can fullie and certainly perswade himselfe of his own inward justifying faith or to be in the state of grace and so consequently a childe of God but is to doubt of his faith grace justification adoption and salvation For these Prophane men doe vainlie require an outward demonstration of that which no man can possibly know saving he that inwardly hath it which they inwardly wanting can not know it and therfore in requiring us to manifest this unto them doe as foolishly as they who would put a man to prove that there is sweetnes in honie seeing no man can know it but by the tast thereof For the knowledge of this new name it consists not in bare speculations but in the power and practise of the heart Of this ful assurance we have largely treated in our comment on Hebr. Chap. 6. v. 18. and Bellar. Castiga lib. 3. de Justifi cap. 9.10 c. Moreover hence we have the sixteenth argument of Christs deitie XVI Argu. of Chr. deity For none can give the heavenly Manna the white stone new name which Christ promiseth to them that overcome saving God alone The fourth Epistle to the Bishop of Thyatira 18 And unto the Angel of the Church in Thyatira write These things sayth the Sonne of God who hath his eyes like unto a flame of fire and his feet are like fine brasse 19 I know thy workes and charity and service and faith and thy patience and thy workes and the last be more then the first 20 Notwithstanding I have a few things against thee because thou sufferest that woman Iezebel that calleth her selfe a prophetesse to preach and to seduce my servants to commit fornication and to eat things sacrificed unto idoles 21. And I gave her space to repent of her fornication and she repented not 22. Behold I will cast her into a beade and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the Churches shall know that I am he that searcheth the reines and hearts and I will give unto every one of you according to your workes 24. But unto you I say and unto the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speake I will put upon you no other burthen 25. But that which you have already hold fast till I come 26. And he that overcommeth and keepeth my workes unto the end to him will I give power over the nations 27. And he shall rule them with a rod of Iron as the vessels of a potter shall they be broken to shivers even as I have received of my Father 28. And I will give him the morning star 29. He that hath an eare let him heare what the spirit saith unto the Churches THE COMMENTARIE VNto the Angel of the Church of Thyatira Epiphanius recordeth that certaine of the Alogians rejected the Revelation as fabulous because there was no Christian Church at that time in Thyatira For how say they could Iohn be commanded to write to one who then was not but that old writer sheweth the absurditie of the hereticks herein It followeth not saith he although in their dayes there was no Church there therefore there was none in Iohns time for Thyatira was vanquished and overthrowen by them and the Phrygians togither Not long after the death of Iohn and the other Apostles namely in the three and nynteth yeere after Christs ascension which was the seventh of Adrian the Emperor And that indeed the spirit of God did foreshew the defection of this Church by prophesying of the false Prophetesse Iezabel that is of certain woemen who deceived many falsely boasting of a prophetical spirit as namely Priscilla and Maximilla and Quintilla harlots of Montanus who taught the heresie of the Cataphrygians Touching these things whither they were so or or I wil not now dispute of but that which Epiphanius ads is indeed more to the purpose to wit that in his time this Church was againe recovered by casting off the heresie of the Cataphrygians Now saith he by the grace of God there is a Church in that place which flourisheth and some others thereabout although formerlie the whole Church was fallen away and had embraced the aforesaid heresie That also is verie memorable which he writeth that the spirit of God did reveal that soon after the Apostles their successors the Church should fal into many errors Whence therefore hath the sonne of perdition taken his insolent decree that his Church cannot erre Now the fourth Epistle is directed to the minister of Thyatira being more sharpe then the former Hee is commended for his faith and workes but reproved for suffering the Prophetesse Jezabel to seduce many to commit fornication and eate things sacrificed to Idols the which woman with her followers Christ threatneth to destroy Neverthelesse such who were not infected with her wickednes he exhorteth to constance and promiseth to give them power over the nations The Epistle as the former consisteth of an inscription narration and conclusion In the inscription Christ is described by three Epithites two whereof have been handled Chap. 1. v. 14. The sonne of God in Chap. 1.13 he is called the Sonne of Man and here the Sonne of God to shew that he is both Now Christ is a Sonne by nature we and the Angels by grace Wherefore the Church doth rightly beleeve and professe Christ to be both God and man in the unitie of one person His eyes as a flame of fire his feet like to fine brasse Of this see chap. 1.14.15 I know thy workes The narration containes five things 1. commendations 2. reproofes 3. threatnings 4. exhortations 5. promises Thy workes The Vulgar and Andreas omit this both here and in v. 9. Workes are generally to be taken both for good and evil as in v. 2. 13. in speciall he commendeth fower things 1. his love to God 2. his charitie to the poore and chiefly
our obedience For no man can be said to merit in dooing that which he is bound to performe but we are injoyned to keep the word of Christ and besides when we have don the utmost that we can yet we are but unprofitable servants God doth onely of his free grace reward our obedience constancy So that the speech of Christ in this place is not an argument drawen from the meritorious cause of salvation but frō the condition onely without which we cannot exspect the same for Christ promiseth to deliver none but such as keep his word Why then doth he thus speak not that we should be lifted up with an opiniō of merit but by promising a reward hee sheweth how acceptable our obedience is unto him as also to the end that we may increase persevere in grace From the houre of temptation The third consolation is contained in these words temptation that is the cruel persecution of Trajane or some other tyrant in calling it an houre he noteth the brevity of this affliction that they might the more cheerfully undergoe it The crosse is compared to a womans sorrow in travel Joh. 16.20 because of the shortnesse of the paine and the joyfull effect thereof See also Rom. 8.18 2 Cor. 4.17 To try them that dwel upon the earth the fourth consolation is taken from the use of afflictions They are not sent as punishments from God for our destruction but for the trial of our faith and constancie And in this respect they are first just because God hath right to trie us and 2 necessarie Isa 28.19 Iam. 1.3 1 Pet. 1 7. least we should grow slack and dull as also very profitable for vexation causeth us to understand worketh patience shakes of the drowsines of sin makes our faith more pretious then Gold to be found to prayle and honour glory to be short it stirreth us up earnestly to call upon God Seeing therfore the Lord makes his trials so many wayes profitable unto us Ps 91.15 set us be patient constant under the same He useth this temptation to try them that are upon the earth for God tries hypocrites wicked men as wel as the saintes though the effect bee diverse For by it the ungodlinesse in constancy lightnesse of the former is made manifest God hereby separating hypocrites wicked men crept into the Church from the society of saintes for these remaine constant the other by their apostacie manifest the secret corruption of their hearts Moreover we are to take notice that these words them that dwell upon the earth are alwayes in this booke taken in a bad sence as signifying unfound men idolaters the followers of Antichrist as will appear in the following hystorie 11 Behold I come quickly This may be referred to the following exhortation I will come quickly hold fast therefore that treasure of faith which thou hast received But it seemes rather to agree with that which went before as a conclusion of the third consolation promising to come quickly to destroy the wicked to deliver his children least by delaying their deliverance they might seeme to be impatient Some referre this to his last coming If so then quickly notes not the time at hand but sooner then the world is aware of For although the Lord be not yet come 2 Pet. 3.9 yet he is not slack saith the Apostle concerning his promise but is long suffering to usward not willing that any should perish but that all should come to repentance He will therfore come quicklie that is sooner then many thinke For when the world shall say peace and safety then sudden destruction commeth See Chap. 1.1 Hold that fast which thou hast In this third part of the narration he exhorts them to sincerity and constancy in the faith that they loose not the reward And it is added to the foregoing consolation least by it we should become secure The sentence is brief but very emphatical Hold fast that which thou hast What had they faith and a good conscience as Paul expounds it 1 Tim. 1.18 And indeed these are the chief heads of all spirituall blessings the which whosoever hath and keepes in this life shall obtaine a crowne of glory in the life to come These two the Pastor and Church of Philadelphia had and with them all other graces For by faith they had righteousnes sanctification adoption and hope of glorie to come By a good conscience they increased in sincerity patience and constancie under the crosse as we have alreadie shewed These things saith he hold fast to wit unto the end The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used notes the necessitie of our uttermost indeavour and strength considering the many lets and impediments which otherwise might cause us to make shipwrack of faith and a good conscience unlesse we strive with all our power Thus we see they are exhorted to perseverance in their integrity That no man take thy crowne The reason is drawen from the dangerous effect of slothfulnes for not they that fight remisly but onely such as hold out and overcome 2 Tim. 4.8 Iam. 1.12 1 Pet. 5.4 are crowned in signe of victorie Thy crowne so he calleth the reward of life eternall Paul termes it the crowne of righteousnes which shall be given to them that overcome by Christ the righteous judge Iames the crowne of life Peter the crowne of Glorie that fadeth not away the which all faithfull teachers shall receive when Christ the great shepherd of the sheepe shall appeare Thus this crowne is distinguished from those other crownes which in ancient times were given unto conquerours See our Commentarie on 1 Cor. 9.24 We may here observe manie things the which I will breifly touch First we are taught that the promises of God ought not to make us secure but rather to stirre up our indeavour to constancie for we cannot assuredly applie them unto our selves except we earnestly labour to performe our duty Christ promised indeed to this Church to keepe them from the houre of temptation yet he bids them hold fast what they had intimating that our faith and constancie ought not to be lessened by the promises but rather strengthened and increased Secondlie we are taught that they onely shall be crowned with the promised reward in heaven who hold fast what they have here receyved we shall be cloathed upon with our house which is from heaven 2 Cor. 5.3 if so bee that beeing cloathed we shall not bee found naked Thirdlie seeing it is called thy crowne it seems to denote that in heaven we shall have every one his owne crowne from whence it may be gathered that as there are degrees of punishment so there shall bee differences of reward yea undoubtedlie such faithfull teachers as have brought manie to righteousnes Dan. 12.3 shall shine as starres in the firmament Iovinian against whom Ierome disputeth seems to hold that all the faithfull shall have one and
the Church with Antichrist with the issues thereof as the fift and sixt notwithstanding in the conclusion of every one of them a description of the last judgement with the punishments of the wicked and reward of the Godlie are expressed eyther literally or figuratively as I have allready shewed in the preface The reason of which repetition is wondred at but cannot be declared by such interpreters who judge that the historie of the Church is described in these visions without any intermission whereas the observation of our method doth clearly manifest the same The second vision is contained in Chap. 4.5.6 7. And it consisteth first of a preparation unto the vision in which Iohn saw the majestie of God sitting on the throne and the great attendance given unto him chap. 4. And in his hand a booke sealed with seven seales chap. 5. At length opened by the Lambe The fower Acts of the second vision Secondly it containes the vision it self representing in fower distinct acts the historie of the Church from that time unto the end of theworld In the first Act is propounded the different state of the Church from the time of the Romane tyrants untill the rising of Antichrist in the first 600 yeares prefigured in the opening of the first foure seales Chap. 6. v. 8 The second Act is an opposition of the foregoing proposition for the comfort of the martyrs and especially those who suffered under the pale horse at the opening of the fift seale Chap. 6. v. 9.10.11 The third Act is an amplification of the calamities of the Church under the Easterne and Westerne Antichrist after the revolution of the first thousand years and thence forward revealed at the opening of the sixt seale Chap. 6. v. 12.13.14 And in the last place the fourth Act containes the final end of all the combats of the Church fearfull indeed and tragicall unto the wicked but happie and glorious unto the faithfull martyrs and Christs sealed ones Chap. 6. v. 15.16.17 Chap. 7. unto the end Now this is the true state or distribution of the second vision And so we come to handle the interpretation thereof THE ARGVMENT and parts of Chap. IV. THis chapter is a preparation to the second vision and containes a description of the divine majestie of him that sate on the throne the scope and drift thereof is to let the faithfull understand that however they are pressed with afflictions in this life yet they have a glorious and omnipotent judge in the heavens to revenge their cause The Chapter hath two parts In the first appeareth the glory and majestie of God sitting on the Throne v. 1.2.3 The second containeth a twofold description 1. Of the companie of the foure and twenty Elders And 2. Of the foure beasts with their thanksgiving from v. 4. unto the end of the Chapter The first part of the Chapter The Majestie of God sitting on the Throne 1 After this I looked and behold a door was opened in heaven the first voyce which I heard was as it were of a trumpet talking with me which said come up hither and I will shew thee things which must be hereafter 2 And immediately I was in the spirit and behold a throne was set in heaven and one sate on the throne 3 And he that sate was to look upon like a Iasper and a Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald THE COMMENTARIE AFter these things I saw That is after I had seen the first vision for however Alcasar supposeth that the foregoing Chapters are as a prologue to the booke Yet Ribera and that groundedly doth acknowledge here a second vision because John saith After these things I saw that is after those things alreadie related I saw yet other visions And behold a door was opened in heaven As formerly I have shewed so here againe I would have it to be observed That we are not to search for mysteries in every particular of the visions but onely in those circumstances which doe concern the quality and scope of them Let others if they pleas by heaven understād the Church by the door opened the sence of the scriptures there interpreted by which we search and find out the mysteries of God But for my owne part I understand it simplie of the place where these things were seen of Iohn to wit not as formerly in Patmos but in heaven where as upon a larg and ample theatre the Acts of this vision were represented unto him And thus the following visions are differenced from the first as beeing of a higher nature He therefore saw a door opened in heaven that is he saw heaven opened within the heavens an open Pavilion or stage alluding to the custome of commoediants Act. 7.56 Steeven also the first Martyr saw the heavens opened towit corporally but John saw this in the spirit as it is in v. 2. however we may hence truely conclude that neither the perspicuity of the mind nor bodelie eyes of man can reach to heavenlie things except the Lord doe open heaven unto him And the first voyce The positive is here by an enallage or change of words put for the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 former as Chap. 2.4 thou hast left thy first The voyce of Christ revealing the revelation that is thy former love And 1 Tim. 5.12 They have cast of their first that is their former faith he meaneth that great voyce as of a trumpet speaking unto him Chap. 1.10 For as there v. 1. it is said that Christ shewes unto his servants things that must shortelie come to passe So here this great voyce saith come up hither and I will shew thee c. So then both this and that is the voyce of Christ the revealer of the revelation Which must bee hereafter That is the hidden things of Gods secret counsell concerning the future condition of his Church in the world from this present time untill the end thereof Thus he brieflie openeth unto Iohn the argument of the following prophesie not for the satisfying eyther of his or our desire after the knowledge of novelties but to arme the Godlie with comfort against the approching troubles 2 And immediatelie I was in the spirit that is in a traunce as Chap. 1.10 he ascribes it unto the spirit least he might be thought to relate a dreame for he saw these things waking by which it appeareth that he was come to himself after the first vision and beeing again ravished he saw another vision although it is not manifest what distance of time there was betwixt them and ascended from Patmos by the commandement of Christ up into heaven not indeed by any locall motion but inward illumination the holy Ghost representing these things unto his understanding and revealing the mysteries thereof unto him which kinde of visions are called intellectual as we noted on Chap. 1.10
And behold a throne was set Now he expoundeth what he saw in the heavens namelie a royall throne and one sitting thereon and an honourable session of Elders thundrings lightnings voyces lamps of fire burning a sea of glasse like unto Chrystall winged beasts full of eyes before and behinde singing and praysing him that sate on the Throne having a booke in his right hand sealed with seven seales and in the last place the Lambe opening the seven seales with the terrible events thereof These things are the summe of this second vision The throne which he saw is also spoken of Chap. 1. v. 4. and mentioned eight and twentie times in this booke and hereby is represented the dominion and judgement of God over all things whereof he will have us to be alwayes mindfull 3 And he which sate on the throne He saw not an emptie throne but one sitting thereon whose name indeed and countenance is not declared but his majesty and glory is magnifically described both in this and the following verse as beeing to look upon like a Jasper and a Sardine-stone and having round about his throne a rainbow in sight like unto an Emerald by which similitude is set forth not an earthlie but a divine majestie in as much as nothing can bee imagined to be more pretious then these pearles or more manificent then such an aspect A lasper There are diverse sorts of this stone as Plinie lib. 37. cap. 9. and Isidor cap. 6. lib. 7. doe affirme and it is thought that the Indian Iasper called Polygrammos is the best of them beeing greene cleare and somewhat like unto an Emerauld the Persian is like to brasse that of Cypria is of a blewish colour and the Phrigian somewhat reddish that which is found in Thracia is much like unto the Indian but the Chalcidonian is lesse beautifull then any of them Plinie writeth that he saw one of eleven ounces in waight on which was ingraven the image of Neroes breastplate It is thought that this stone is a singular preservative against all manner of deadly poyson and withall hath manie other vertues in it Sardine in latine Sardius but Plinie calleth it Sarda which is white in colour Lib. 37. Cap. 7. wheras the Sardine or Sardius is red Of this stone see Exod. 28.17 The nature of this stone as some affirme is good to expel feare to cheare the spirit and to preserve those that weare the same from enchantments and other evils but others say that there is now adayes no such vertue in it Emerauld This is a most pleasant Germme green of colour and very delightful to the sight the Scythian stone is the most pretious although the Aegyptian and Brittish also as Albertus Magnus witnesseth are of great worth They write that Nero beheld his fencers at their game through an Emerald It drives away poyson preserves chastitie strengthens the memorie and helpeth the sight c. Like to this stone he saw about the throne a rainbow which we see commonlie to be of white yellow and greene colour It is probable that this vision cheifly alludes unto the pretiousnesse of these stones For whatsoever is eyther pretious or profitable al is to be found fully and perfectly in him that sits on the throne Some interpret the Iasper and Sardine of the two natures of Christ The Jasper which is greene refreshing the eyes they attribute to Christs divinity the Sardine which is red unto his humanity like as his flesh was red in the blood of his passion The rainbow they will have to bee a signe of his grace alluding to that in Genesis Gen. 9.13 where God is said to set his bowe in the cloude for a token of his covenant Whence they conclude that this rainbow like unto an Emerald doth signifie Gods everlasting mercie which is green that is never fadeth away But such kinde of allegories do serve little or nothing at all for our instruction If it bee demanded who he saw sitting on the throne I answer that without all doubt God is here represented for it is expresly called the Throne of God chap. 7.15 and 12.5 chap. 19.4 Notwithstanding interpreters are diversly minded about it Lyra understands it of one God three in persons appearing on the throne after this manner as beeing the governour king of the Church militant judge of the whole world Others expound it of the person of the father alone But we may safely understad it absolutely of God sitting reigning in the person of the son to whom the father hath given all judgment he therfore who is said here to sit on the throne is the samewho before gloriously walked in the midst of the seven candlesticks namely Christ the son of God And this doth plainlie appeare from v. 8. 9. where two Epithites ascribed Chap. 1. v. 8. 18. as proper unto Christ to wit he which was which is and which is to come and again he that liveth for evermore are here attributed to him that sits on the throne The like we may gather from Chap. 21.6 where he that sits on the throne cals himself α and ο the beginning ending who giveth to him that is a thirst of the fountain of the water of life but Christ calleth himself α and ο chap. 1.8 And in Ioh. 4.14 7.37 we are taught that it is he who gives to them that are a thirst to drinke of the water of life to be short both the Ordinary Glosse as also the Catholike glosse of Marloratus interpret this of Christ the Lord of the Church neither doth the reason hereof seem to be obscure For the same whom before he saw walking among the candlesticks as Lord on earth he now sees him sitting as Iudge in heaven That which may bee objected concerning the Lambe seems not to take away what wee have said for there is no absurditie in this that Christ should bee represented unto Iohn under diverse figures in a diverse respect Before he saw him walking among the candlesticks as the head of the Church Now he sees him sitting on the throne as the Iudge of the world and also as it were a Lambe slaine and made a sacrifice for us Thus also the Apostle to the Hebrewes makes Christ both high-priest and sacrifice and Altar in a diverse respect Neyther are we to imagine that Christ the son so sits on the throne as if the Father were put by for it is the Father which giveth unto the son to sit on his throne as it hath been shewed Chap. XXVI Argu. of Chr. deity 3.21 So then the Father also sits on the throne in the Son Which is another strong argument proving the Godhead of Christ He which sits on the throne is Lord God omnipotent v. 8. But Christ as we have proved sits on the throne and therefore he is Iehovah omnipotent The second part of the Chapter The attendance about the throne First the companie of the foure and twentie Elders
And secondly the companie of the foure beasts with the thanksgiving of them both 4 And round about the Throne were foure and twenty seates and upon the seats I saw foure and twenty Elders sitting clothed in white raiment and they had on their heads crownes of gold 5 And out of the Throne proceeded lightnings and thunderings and voyces and there were seuen lampes of fire burning before the Throne which are the seven spirits of God 6 And before the Throne there was a sea of glasse like unto Crystall in the midst of the Throne and round about the Throne were foure beasts full of eyes before and behinde 7 And the first beast was like a Lyon and the second beast like a calfe and the third beast had a face as a man and the fourth beast was like a flying eagle 8 And the foure beasts had each of them sixe vvings about him they were full of eyes within they rest not day and night saying Holy holy holy Lord God Allmighty which was is and is to come 9 And when those beasts give glory and honour thankes to him that sate on the Throne vvho liveth for ever and ever 10 The foure and twentie Elders fall down before him that sate on the Throne worship him that liveth for ever and ever and cast their crownes before the Throne saying 11 Thou art worthy O Lord to receive glory and honour and povver for thou hast created all things and for thy pleasure they are were created THE COMMENTARIE ANd about the Throne After he had described the majestie of him that sate on the Throne that is eyther God absolutely or Christ the glorious Iudge about which we need not to contend For the sence is all one because God sitteth and judgeth in Christ Now he comes to describe the attendance he saw about the throne And this second part of the Chapter is a description of the foure and twenty Elders sitting about the same and of the lightnings proceeding out of the throne c. And of the foure beasts in the midst and round about it with the thanksgiving of them all In which diverse men seek diverse mysteries Lyra understands by the seates the Cathedral Churches Lyraes mysteries concerning the seats and their Elders and by the foure twenty Elders all Bishops alluding to so manie orders of Priests whom David ordained weekly for the service of the tabernacle 1 Chro. 24. But what need of Cathedrals in heaven Hierome understands by them the foure twentie bookes of the Old Testament but how fitly I will not here dispute of Others will have so many Angels to bee noted out therby But Chap. 7. v. 11. the Angels are differe need from the Elders Others suppose more probablie that hereby is represented the companie of the Patriarks Prophets godly Iudges Kings and to be short of all the saintes under the law who excelled in faith and piety and now triumph with Christ in heaven They are said to be foure and twentie a finite number beeing put for an indefinite Some understand it of twelve Patriarcks and twelve Apostles but that cannot bee for what then should become of the rest of the Patriarcks Prophets Iudges and other godly governours and kings We therefore doe rather Iudge that by this number is noted a perfect Senate or assemblie which ordinarily is accounted entire if it consist of 24 persons They are said to be Elders because age teacheth wisdom and skill in judgement And indeed Senatus a Senate comes from senium olde age They sit on thrones 1 Cor. 6.2 because they rest from their labours and shall with Christ judge the world Angels not as if Christ could not judge the world without them for the Father hath given unto him all power and all judgement both in heaven and in earth but 1 Matt. 28.18 Ioh. 5.22 because he is pleased to communicate this honour unto the saintes according unto the promise Chap. 3.21 And 2 because his judgement is righteous which all the saintes acknowledge and assent unto This exposition to let passe what others say is undoubtedlie agreable unto the analogie of faith in case any mysterie be hereby typified out unto us But because these Elders doe not alwayes remaine sitting on their thrones for sometimes they rise up sometimes they fall downe and worship and sing Halelujah to God and to the Lambe as v. 10. Chap. 5.8 Chap. 11.16 Chap. 19.4 beeing the chiefe actors in setting forth the prayses of God I hence observe that in the Revelation where diverse persons are brought in some tarying and others departing this first apparition or company is brought in before the amplification of the vision not under the forme of young men but of Elders for reverence and gravitie sake neither doth this any way contradict our former exposition for in an honourable assembly is peace and honour by the gratulatorie harmonie is figured out the office of the prophetical Church in heaven And indeed I see not how we should otherwise understand what is meant by the often signing of these Elders except we understand it as alluding to the custome and manner of enterludes Clothed in white raiment and had on their heads crownes c. By this twofold ornament the priestly and kingly dignitie of the saintes is shadowed out white garments that is pure bright and undefiled robes such as become priests of righteousnes And with all the puritie of the saintes in heaven and the integritie of the divine judgement is hereby â—â—gnifyed Now whence the saintes have this puritie we are taught Chap. 7.14 namely by washing their garments in the blood of the Lambe that is perfectly putting on the Lord Christ Iesus who is this white robe wherewith we delight to be cloathed and by which we are acceptable to God Crownes of gold on their heads That is most pretious crownes for what is more pretious then gold they have them on their heads both because they reigne as kings with Christ Reve. 1.6 who hath made us kings and priests to God and his Father as also because they have overcome sin satan and the world This is that crowne of life promised to the Angel of Smyrna Chap. 2.10 and unto all who love the Lord. Jam. 2 Tim. 4.8 1.12 This is that crowne of righteousnes wherein Paul rejoyced and which is laid up for all them that love the appearing of Christ This is that crowne of glorie 1 Pet. 5.4 which fadeth not away but shall certainely be enjoyed by all the faithfull servants of Christ And out of the throne proceeded This second apparition shewes the majestie of him that sate on the throne out of which proceeded lightnings thunders voyces here we need not seek for any other mysteries but onely to take notice that these things are proofes of the omnipotencie and divine majestie of Christ who sends forth such judgements from his throne against the wicked as
The opening of the fift seale The soules under the Altar crying to have their blood avenged 9 And when he had opened the fift seale I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held 10 And they cried with a loud voyce saying How long O Lord holy and true doest thou not judge and avenge our blood on them that dwell on the earth 11 And white robes were given unto every one of them it was said unto them that they should rest yet for a little season untill ther fellow servants also and their brethren that should be killed as they were should be fulfilled THE COMMENTARIE ANd when he had opened the fift seale Hitherto we have heard the exposition of the preparation to the second vision viz. the majestie of God with the attendance about the throne And the Lamb taking the booke sealed with seven seales c. We have heard also the first Act of the vision viz. the opening of foure seales with the wonders following thereupon namely the white red black and pale horse prefiguring as we have shewed the future state and face of the Church unto the rising of Antichrist First white in faith then red in blood afterwards black with heresies and at last pale through hypocrisie and apostacie Now followeth the second Act of the vision in the opening of the fift seale which signifies not as some have thought new persecutions but the comforts of the Church both militant and triumphant It is not improbable that here should beginne a new Act seeing Iohn is not now bidden by any one as before he was to behold the wonder of this fift seale In it three things are recorded first what he saw at the opening of the seale the place where namelie the soules of the martyrs under the altar v. 9. secondlie what they said v. 10. and lastlie the answere which they received v. 11. The summe of al is to comfort the Church against the scandal of the crosse specially shadowed out under the red horse For least Iohn should have been to much daunted at the effusion of the martyrs blood or any of the faithfull so offended thereat as might have weakened their faith and pietie but rather in hope of a more happie state with a Christian courage might indure the furie and force of their adversaries therefore the blessed condition of the martyrs in heaven is here exhibited beeing full of many comforts to the godlie for they who in this world had been before cruellie murdered for the sake of Christ are now seen of Iohn under the protection of Christ as glorious conquerours clothed with white robes The soules under the altar The soules departed out of the bodies are invisible to the bodilie eye but Iohn saw them in the spirit By which we learn that the soule is separable subsisting in it self immortal and dies not with the bodie Of which matter Aristotle albeit an heathen yet thus writeth and thus the soule is an essential power separable pure and free from passion and againe as it is separable so also immortal and eternal Neverthelesse some have been found not onelie Epicures but even teachers in Israel as the Saduces by name who have denied it Now these brutish men Christ plainelie refuteth in the Gospel Mat. 10.28 where he bids us not to fear them which kill the body and are not able to kill the soul but him which is able to destroy both c. The soules of them that were slaine that is of the martyrs But wherefore were they slaine not for any evill committed but for the word of God and for the testimonie viz. of the Gospel that is for their faith in Christ which they openlie professed and sealed with their blood here we see that not suffering but the cause of suffering makes a martyr By the slaine are meant not as Alcasar supposeth those that were put to death by the Iewes neither they onelie who suffered under Domitian untill Diocletian as Lyra affirmeth but the soules of all the martyrs even from Nero unto Boniface the third the first Antichrist whose blood had been shed for the testimonie of Christ beeing as some call them the twelve persecutions Ribera renders it which had the testimonie passivelie that is of them it was testifyed that they were true Christians as 1 Tim. 5.10 a widow having a testimonie for good works but in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to be taken activelie And are called martyrs in giving testimonie unto Christ and to the word of God So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the original signifies to professe defend and holdfast Whereby is shewed the great constancie of the martyrs who were terrified with no manner of torments but still held the testimonie that is the profession of Christs name Thus in Chap. 12.17 the dragon is said to make war with them which keep the commandements of God have that is constantly maintaine the testimonie of Christ. But now where were the soules of the martyrs not under the robe of Marie Where the soules of the martyrs were as painters foolishlie represent it but under the altar which was in heaven before the throne of God as we shall see Chap. 8.3 Ribera here is to be hissed at who affirmes that Iohn in this speech hath respect to the ancient custome of Christians laying up the relicks of saints under the altars For when saith he an altar is builded there is made under it a sepulchre for to keep the relicks and the priest dipping his finger in the Chrisme makes the signe of the crosse upon the foure corners of the sepulchre saying This sepulchre is consecrated and sanctified in the name of the Father the Son and the holie Spirit peace be unto this house c. But this custome is meerelie superstitious and grosse idolatrie idlie invented manie ages after For Iohn saw not any relicks of bones or garments but the soules of martyrs not in a sepulchre or under an altar of stone but under the heavenlie altar of which the Apostle speaketh Heb. 13.10 We have an altar whereof they have no right to eat which serve the tabernacle This altar is Christ as Anselmus and Haymo doe acknowledge under which he saw as in a type the soules of the martyrs that is under the safegard and protection of Christ This beeing the first happinesse which the martyrs enjoy in the heavens is for the comfort and encouragement of them who are yet to be slain For however tyrants kill their bodies yet their soules immediatelie upon their departing are received of Christ according to the prayer of Steven the first martyr Lord Jesus receive my spirit and as Christ promised the thiefe This day thou shalt bee with me in paradise The which benefit Riberas glosse doth both deminish and wholie take away Moreover here we are plainlie
taught that the soules of the martyrs and other saintes departed are not in the paines of purgatorie but enjoy the presence of Christ their saviour in the heavens But touching this sight of Christ how and after what manner they see God and Christ I leave it to Sophisters to dispute of If they bee under the altar that is Christ then undoubtedlie they doe behold him Ioh. 14.9 And if Christ why not God also Forasmuch as Christ himself saith He which seeth mee seeth my Father the fulnesse of whose sight we shall enjoy at the last day 1 Ioh. 3.2 as the scripture teacheth For when he shall appear we shall be like him for we shall see him as hee is In the mean while the blessed vision here spoken of sufficeth for the present degree of happinesse unto the soules of the faithfull 10. And they cried with a great voyce Now he sheweth what the soules doe under the altar namely cry mightilie to God that their blood may be avenged which argues that their soules were not killed or died with their bodies but live eternally neyther are they asleep but watch But this we are not to understand of any vocal crying with the tongue which the soules cannot doe but of a visionall crying by which is signifyed their earnest desire represented here unto Iohn in the spirit under the forme of a great cry The phrase alludes to the death of Abel Gen 4.10 whose blood is said to cry for vengeance to God from the earth O Lord Now he comes to rehearse what their crying was and in what manner they implored him that sate on the throne and the Lamb. Holie that is pure hating the crueltie of tyrants True alwayes constant in performing thy promises and threatnings and just also both in rewarding and in punishing of men How long doest thou not judge c. Seeing thou art holy true why doest thou suffer tyrants to rage so long against thy saintes On them that dwell on the earth A paraphrase of tyrants and their instruments beeing unworthy to be named onely approbriously they are called inhabitants of the earth that is earthlie and foolish men presuming to rebell against heaven to their owne destruction closelie also implying their own present happy condition as free from the furie of wordlings How long They desire the hastening of Gods judgements But here it may be demanded how the soules of the saintes in heaven can be said to be thus impatient and desirous of revenge I answer their words import no impatient desire For the glorified saintes are altogether free from all corruption this way and therefore here is signifyed their earnest desire that Gods glorie be vindicated and the Church finally delivered from the tyrannie of implacable adversaries neyther doe they praescribe unto God any time touching his judgements or the deliverance of the Church but closelie submit unto the same as unknown to them when it shall be onely they intimate that to them it seems just equal that he should deliver his Church and no longer suffer the blasphemies and cruelty of persecutors And therefore not desiring to avenge themselves they commit vengeance unto the Lord How long O Lord doest thou not avenge not thristing after it themselves but desire that God in righteousnesse will administer the same as knowing the just God will not suffer the crueltie of the wicked to be unavenged and passe without punishment yet they leave the manner and time to the Lords own disposing desiring it no otherwise then as it may stand with his pleasure and will Thus we also here on earth pray to be delivered from that evill one in which we contradict not the counsell of God neither sin against him in praescribing the time and manner thereof but shewing our desire wee attribute unto God the prayse of his justice faithfulnes and omnipotency beleeving that he both can at length will assuredly deliver us Much lesse therfore doe the soules of the saintes in praying for the same thing sin against the Lord. Vide August serm 11. de Sanstis 11. And white robes were given to every one of them God heard the request of the martyrs and answers them according to their desire both in word and deed In deed for white robes were presently given unto everie one of them In word for a speadie vengeance is promised After a little season The cause of this delay is added not that the sins of bloodthirstie tyrants are not ripe and worthie of vengeance but because the number of the martyrs is not yet complete And this is the summe White Robes This notes out the beginning of their celestial glorie Were given them to wit by him that sate on the throne or by the Lambe Not as if the soules under the altar were naked before seeing even in this life they had put on Christ For as manie as have been baptised unto Christ Gal. 3.27 2 Cor. 5.5 5. have put on Christ and if we be not found naked here we shall be cloathed with our house which is from heaven and being purged from all filthinesse we shall stand before God and live with Christ in eternall happinesse Now I disaproove not their judgement touching the twofold robe after this life While we are here our robe remaines stained with the spots of the flesh August tom 10. serm 11. de sanct though covered with the blood of Christ to the end they may not appeare before the face of God After our departure a robe is given to everie one perfitly white indeed yet but one that is a new degree of happines in heaven But after the full deliverance of the saintes that is at the day of judgement the other robe shal be also given that is the saintes shal be fully and perfectly glorified This then is another comfort namelie that to the martyrs in stead of the bloodie robe with which tyrants here cloathed them there shall be given them a white robe of joy and glorie in heaven And it was said unto them to wit by him that sate on the throne or by the Lambe under whose shadow they rested neyther is it strange that Christ is represented as a Lamb in regard of his death and as an Altar in regard of his propitiation Here are manie things touched in few words First it is a mild admonition that the soules for the present should be contented with their white robes and cease crying expecting the time of Gods appointed judgement It is also a close commination of revenge after a litle season for however God for a while deferres punishment yet he certainly heares the request of the godlie and at last will be fullie avenged on their adversaries It is also a prophesie of the future condition of the saintes under Antichrist by whose tyrannie manie martyrs are to brought to their end with fire and sword And lastlie it is consolation for the godlie under this antichristian tyrannie seeing their afflictions shall
Platina onely the rents of Bishoprikes was looked at Plati in vita Bonif 3. but not what sheep were in the pasture It would be tedious to declare how this Antichristian tyrannie by the successours of Boniface was afterward established As for Boniface himselfe he indeed sate scarce a yeere on this chair of universall pestilence For on all sides these ecclesiastical harpies so gaped after the prey as that by poyson murder deceit factions seditions enchantment and magical art one sought to dispatch the other Balaeus hath distributed these Antichristian Popes from this Boniface unto Julius II that is from the yeere of Christ 606. unto the yeere 1513. Balae in Act. Rom. Pont. into five distinct classes or orders as may there be seen Who for the most part as Genebrardus a Popish writer himself cōfesseth were Magicians Sorcerers Atheists Adulterers Murderers wicked perjured impure not Apostolical but apostatical and heretical men they were I say capital enemies of Apostolical doctrine inventours and defenders of idolatrie superstition and a new worship bloodthirstie men and so have continued even unto this day And here indeed the earthquake began to shake all Christianity in the Westerne parts Now about the same time viz. in the yeere 609. Heraclius beeing Emperour who toke away Phocas the tyrant Mahumet an Ismaelite by open force raysed no lesse an earthquake in the East For he beeing a souldiour and an hypocrite by the help of the Persians tooke from Heraclius many provinces and after he had established a kingdom unto himself he caused one Sergius a Nestorian Monke to compose the Alcoran who mixed togerher somwhat of every religion in such a manner as might best serve to draw the affection of carnal people unto a love and liking thereof thereby to strengthen the politie of his new usurped kingdom in the world and the better to root out the faith of Christ Whence it came to passe that by this commotion most people in the East fell from Christian religion and the Sun of righteousnesse beeing darkened the mist of Mahumeticall superstition prevailed and oppressed not the East alone but all the south parts of the world also these are the earthquakes darkening of the lights and prodigious wonders here enigmatically described according to the manner of propheticall scriptures Now we come to the words themselves And behold a great earthquake most dreadfull and prodigious things with which under the reigne of Antichrist as most interpreters both Greeke Latine confesse the Christian world yea and heaven it self too were to be shaken as the darkning of heavenlie lights the falling downe of the stars and lastlie the the concussion of the mountaines and Islands are here shewed unto Iohn under the Image or form of a great earthquake Indeed such kind of praedictions are diverse times mentioned both in the writings of the Prophets and Apostles But not in one and the same sence the which thinge we are well to take notice of for the circumstance of the places will lead us sometimes unto a literall sometimes unto an allegoricall interpretation thereof Vndoubtedly the predictions of Christ The signes which are literally to be understood touching the end of the world and his last comming are to be taken litterallie as in Matth. 24. Mar. 13. Luk. 11. Then there shall be signes in the Sun and in the Moon and in the Stars and upon the earth distresse of nations with perplexitie the sea and the waves roaring Mens hearts failing them for fear and for looking after those things which are comming on the earth for the powers of heaven shall be shaken and then shall they see the Son of man comming c. and in Revel 16.20 Every Island fled and the mountaines were not found viz. in the day of judgement For indeed all these things shall then really come to passe Now in other places these expressions doe set forth allegorically horrible alterations or Gods great judgements and those eyther particular against the enemies of the Church as in Isay 13.10 where the prophet speaketh of the horrible overthrow of the Babylonians in these words The stars of heaven and the constellation thereof shall not give their light The Sun shal be darkned and the Moon also shall not give her light And again in Isai 34.4 And all the host of heaven shal be dissolved and and the heavens shal be rolled together as a scroll and all their host shall fall down c. And from this place as it seems by the like phrase the words here in our text are taken Again in Ezech. 32.7 concerning the overthrow of Aegypt I will cover the heavens saith the Lord and make the stars thereof dark I will cover the Sun with a cloud and the Moon shall not give her light Or universall signifying the total commotion of the Church somtimes in a good sence sometimes in a bad and somtimes in both In a good sence as in Hag. 2.7 Hebr. 12.27 Thus saith the Lord yet once it is a little while and I will shake the heavens and the earth and the drie land And I will shake all nations and the desire of the gentiles shall come c. In which oracle is prophesied of an universall concussion that is of the reformation of the world by Christ the which how it hath been shall yet further be fulfilled we have expounded in our commentarie on Hebr. 12.27 In the evil part it is undoubtedlie taken in this place as signifying the shaking of the heaven and earth that is the future corruption oppression of the Church by Antichrist Now this concussion both in a good sence by Christ also in an ill sence by Antichrist is prophesied of by Ioel 2.28 The oracle of Ioel Chap. 2.27 expounded And it shall come to passe afterward that I will poure out my spirit upon all flesh and your sons and your daughters shall prophesie c. And I will shew wonders in the heavens in the earth blood fire pillars of smoack the Sun shal be turned into darknes the Moon into blood before the great terrible day come Act. 2.17 which prophesie Peter shewes to have been partly fulfilled when as on the day of Pentecost the Apostles the Apostolical Church were miraculously filled with the holy Ghost Partlie to be accomplished before the last comming of Christ at what time the Church shal be troubled with horrible calamities not so much by hereticks or tyrants as by Antichrist Christs adversarie Now these things are foretold least the faithful should imagine Christs kingdome to bee of this world or to expect pleasures in this life but rather to prepare themselves for all manner of adversities in the mean while beeing fully assured that these calamities shall no way hurt the Elect persevering in prayer and supplication Ioel. 2.32 and therfore this is added as a consolation Whosoever shall call on the name of Iehovah shal be delivered for in
preserve them safe unto himself and hath done so these thousand years Parallel of Act fourth Chap. 6. v. 14.15.16.17 The Antichristian adversaries trembling for fear of Gods judgements shall cry with a horrible howling Mountaines fall on us who can stand because of the wrath of God the Lamb Chap. 7. v. 9. unto the end The martyrs all the blessed sealed ones formerly afflicted in the world now enjoy eternall felicity and stand before God the Lamb singing with joyfull harmonie salvation to our God for God will protect them and the Lamb will feed them By which double antithesis or contrarie position the coherence doth appeare as also hereby we understand both the consolation of the Church militant under Antichrist as of the Church triumphant in the heavens After this I saw The transitory particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewes that this is a different Act from the former therefore these words After this doe denote not onely the order of the vision but also the future time in which it was done Before indeed he saw a great companie which were sealed but afterward he sees this innumerable multitude Moreover the former were sealed viz. during the persecutions of Antichrist on earth but these latter sung a hymne to wit after the enemies were cast into utter darkenesse and the Church taken up into glory Furthermore five things are recorded concerning this multitude 1. Who how great where what manner of multitude it was v. 2.2 What they did they prayse God and the Lamb. v. 10.11.12 3. Who they were The martyrs faithfull before sealed v. 13.14 4. What their happinesse was ver 15.16 5. The cause of this their great felicitie v. 17. A great multitude which no man c. This multitude is a figure of the new triumphant Church so that it consisted both of the soules which Iohn erewhile saw under the altar namely who in this world had fought the good fight of faith from the time of the Apostles for the space of 600 yeeres as also the hundred fourty and four thousand sealed ones preserved by Christ during the troubles and commotions of THAT MAN OF SIN from the sixhundreth yeere unto the end of the world This multitude is great innumerable as consisting of all the forenamed persons viz. both of the martyrs under the altar and of the hundred fourty and foure thousand sealed ones with all other of the faithfull from the Apostles time unto the last day 2 Tim. 2.19 The which number although it be small in comparison of them that perish and certaine and defined in respect of God who knowes who are his yet in it self it is great cannot bee reckoned by any creature Howsoever therefore the greater part shall follow the devill and cleave to Antichrist yet the Lord will have a great multitude and by such he will bee praysed for ever Of all nations Thus also the Church in Chap. 5.9 singeth unto the Lord Thou hast redeemed us to God by thy blood out of every kindred tongue people and nation Hence we see that the sealed of the twelve tribes of Israel belong to this multitude otherwise they could not bee of every tribe nation So that here is represented the whole triumphant Church of the new Testament Stood before the Throne This shewes that they were in heaven and not on earth for this standing denotes their coelestiall happinesse which consisteth in the perpetuall vision of God the Lambe The queen of Sheba counted Solomons servants happie in that they alwayes stood before Solomon and heard his wisdome but how much greater is the happines of the Saintes in heaven who continually behold the majesty and glory of God and Christ Now this standing of the Saintes is opposed to the dreadfull cry of reprobates who can stand Clothed with white robes Their heavenlie purity brightnesse and glorie is here set forth For the just shall shine as the stars of heaven Hence againe it appeareth that the soules of the Martyrs to whom white robes were given Chap. 6.11 and to whom it was said that they should rest for a little season are joyned to this multitude beeing commanded to come forth from under the altar and placed before the Throne Moreover palms were given into their hands in signe of victorie For as Gregorie observeth these palms which the multitude held in their hands are nothing els but the reward of victorie following the workes of Martyrs Yet God forbid we should with Ribera attribute this reward to any meritorious worke seeing a far other meritious cause thereof is noted unto us ver 14. 17. 10. And cryed with a loude voyce Now followes what this multitude did they together with the Angels Elders Beasts that is with the whole assembly of the heavenly inhabitants sing joyfullie to God the Lambe This joy of the Saintes as I even now said is opposed to the howling of the ungodly under their plagues Mountaines fall on us Here therfore is signified the most certaine change of things as now they are joyfull indeed and desirable unto the godlie now under affliction but dolefull and cursed to the wicked now lifting up their hornes For it is a righteous thing with God saith Paul to recompence tribulation to them that trouble you 2 Thes 1.6 and to you who are troubled rest with us c. According as Abraham said to the glutton crying in hell Luk. 16.25 Son remember that thou in thy life time receivedst good things likewise Lazarus evill things but now he is comforted thou art tormented Salvation to our God This acclamation is not a wishing salvation as is the manner of subjects desiring prosperity to their prince to cry Let the king live but a shouting for joy a blessing of God and the Lambe for mans salvation or blessed immortality and happinesse It is I say no wish but an action of thanksgiving attributing to God that which is dew unto him namely the prayse and glorie of their salvation and the sence is we ascribe not our salvation received to our owne power but to the grace of God merits of the Lambe Therefore Beza to expresse this sence hath rendred the words thus salvation from our God and from the Lambe to wit is given unto us And thus Austin in his 11 sermon concerning the Saintes They sing with a loud voyce salvation to God who acknowledge with much thanksgiving that they have overcome in battle all fierie trials not by their owne power but by his assistance c. The joy therefore blessednesse of the Saintes in heaven shal be an eternal celebration of God of Christ 11. And all the Angels The rest also of the coelestial companie as the Angels Elders and beasts spoken of Chap. 4. doe joyne in singing with the blessed soules of the Martyrs sealed ones And fell before the throne on their faces A gesture of suppliants who humble themselves before the most
rage of Satan Antichrist against the preachers of the Gospell is livelie set forth Chap. 11. unto 15 ver The fourth last Act represents the victory of the triumphant Church and the last judgement in which the militant Church shal be at length freed from all troubles but the wicked who have caused destruction to the world shall now perish for ever from v. 15. of Chap. XI unto the end The Argument and parts of Chapter VIII THe seventh seal beeing opened after halfe an houres silence in heaven there appear seven Angels with seven trumpets But before they sound Christ comes forth with a golden censer offering the prayers of the Saintes upon the golden altar and then he casts the censer filled with fire upon the earth whence arise thundrings voyces lightnings and earthquakes Moreover four Angels sounding in order one after another many wonderfull and fearfull things come to passe At the first trumpet haile fire mingled with blood is cast on the earth whereby the third part of trees is burnt At the second a great mountain burning with fire is cast into the sea turning the third part of the sea into blood At the third a great star burning as a Lamp falleth from heaven upon the third part of the rivers and fountaines of water turning the third part of the waters into wormwood of which manie men died At the fourth the third part of the Sun is smitten of the Moon and of the Stars that they should not give light night nor day After these things an Angel flying through the midst of heaven denounceth wo wo wo to the inhabitants of the earth because of the three other trumpets following THe Chapter therefore containeth 1. The preparation to the third vision 2. Four parts of the vision it self or four soundings of the trumpets with their events unto the end of the Chapter The opening of the seventh seal And a preparation to the third vision 1 And when he had opened the seventh seale there was silence in heaven about the space of halfe an houre 2 And I saw the seven Angels which stood before God and to them were given seven trumpets 3 And another Angel came and stood at the Altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne 4 And the smoake of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand 5 And the Angel tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voyces thunderings lightnings an earthquake 6 And the seven Angels which had the seven trumpets prepared themselves to sound THE COMMENTARIE 1. ANd when he to wit the Lamb had opened the seavouth seal Rupertus and some others will have this verse to belong to the former vision What is meant by the silence of half an hour understanding the silence here mentioned to be the tranquillity which followeth in heaven after the day of judgement to wit when the soules of the martyrs shal cease to cry for vengeance and the enemies shall no more afflict the Church But that tranquillity shall not bee as here it is said for half an hour but perpetually Others there was silence in heaven that is the Church had a little breathing or freedom from persecution for after Constantine suddenly followed the Arian persecution against the orthodox verity under Constans Iulian Valens c. Anselmus some others applie the silence for the space of half an hour to the time that shal be between the death of Antichrist and the day of judgement which as they say shal be five and fourty dayes To which purpose Ierome seemeth to speake somwhat in his commentarie on Dan. Chap. 12. But this fiction Ribera justly disapproves of albeit there is little waight in his reason Because saith hee that time shal be so quiet as that the wicked casting of all fear of evils to befall them shall live securely say peace peace according to that of Matt. 24.28 1 Thessa 5.1 but this is rather to confirme then any way to confute their opinion for this silence doth note tranquillity according to these interpreters Others suppose that the silence was in regard of the astonishment of the assembly in heaven admiring the weightinesse of Gods judgements set forth in this vision But considering that as yet they had neither seen nor known them how could they be astonished thereat For my part I seek for no mysterie in this silence but take it historically for a short space The Authors opinion in which the former vision beeing fully acted there was a cessation for a little while from further apparitions permission beeing graunted unto Iohn in the mean while to desist from contemplation of these high mysteries For the opening of the sixt seal concluded the foregoing vision of the last judgement After which at the opening of the seventh feal begins a new vision the which that it might plainely be differenced from the former there is silence for the space as it were of half an hour during which time the heavenly assembly ceased from their hymnes John prepared himself for to contemplate on new visions This stilnesse therfore is to bee referred to the order or decency of this apparitional Act and to mee there seemes to be no other mysterie in it 2. And I saw those seven Angels here begins the preparation it is twofold First appear seven Angels for to sound with seven trunpets v. 2. and 6. But before they sound comes forth an Angel with a golden censer casting the same upon the earth as acting the prologue and setting forth the argument of these trumpetters And I saw He sees againe seven Angels shewing themselves on the theatre to whom are given by him that sate on the Throne or by the Lamb Seven trumpets to sound withall And here we are to take notice of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those seven to wit whom before he saw Chap. 4.5 5.6 Who stood that is their office was to stand before God as heraulds speedily to performe his commandements Or standing that is ministring and ready to sound with their trumpets For as the edicts of princes are published their festival dayes proclaimed and people or armies gathered together by the sound of the trumpet so these Angels by sounding doe publish the secret judgements of God set forth admirable events and provoke the adversaries to wrath and tumult Most interpreters understand by these Angels Who these sounding Angels are the preachers of the word whose office it is like trumpetters to proclaim the will of God unto men now indeed this may not unfitly bee applied to the first six of them but not to the seventh For without all doubt thereby is signified the Archangel with whose voice and trump the
spirit preachers of the Gospel at the sound of whose trumpets arise voyces thundrings and lightnings prefiguring the same thing which in the former vision was typed out by the white red black pale horse viz. the diverse state condition of the Church and at last followeth a great earthquake Christ therfore the high priest of the Church the heavenlie author directour of the ministery is here represented unto us that wee may be assured that while the preachers on earth doe sound the trumpet of the word Christ performeth for them and for the whole Church the part of an highpriest in heaven Now let us consider the words themselves in which is propounded I. What this Angel did in heaven II. With what successe he did it III. What followed thereupon in the earth All what he did in heaven is accommodated to the types of the Old Testament For as the priest beeing to pray and offer for the people went to the golden perfumatorie altar on which was preserved the continual fire and taking a golden censer put incense thereon the which beeing kindled by the fire of the altar was resolved into an odoriferous smoake acceptable to God So John sees Christ standing in the heavens at the Altar But in heaven there is no Altar except Christ himself see Chap. 6.9 Having a golden censer what is this but the precious passion death of Christ by the powerfull effacie whereof he himself for ever appears in heaven as an high-priest for us Hebrew 9.24 Much incense that is the prayers and sighs of the Church militant They are given to Christ when as the prayers and groanes of the Saintes ascend upward unto God in the name of Iesus Christ The word giving here used doth not argue that this Angel is not Christ for he himself professeth that all things are given unto him of his Father to wit as man and mediatour And indeed in him are hid all the treasures of grace the which he distributeth according to the necessity of all his members so that he needs not to take any incense other where But incense is given him not that he standeth in need thereof but as beeing our mediatour to offer the same unto the Father To give that is to offer it with the prayers of all Saintes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Saintes the which expression sheweth that no Saint is neglected but al their sighs groanes are received and offered up to God by our high-priest in heaven In Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should give or offer it to the prayers in the dative case and it seems there is a defect of the praeposition of or with The Latine renders it of the prayers materially as Abel was said to offer the first fruites of his sheep and Prov. 3.9 we are commanded to honour God by or with our substance So this incense should note the prayers themselves or part of their prayers because saith Rupertus he offered not all but that which they lawfully pray for many times the Saintes know not what to ask or ask amisse but this seems to be to subtill Beza and so our translation with the prayers of the Saintes as if their prayers were given to Christ to be offered together with the incense in which sence the incense and the prayers should be distinct as the signe and the thing signified But it may also be wel understood without such an Ellipsis or defect What is meant by the incense because the incense is given to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should give that is add and confer the same unto the prayers of the Saintes and thus this incense should signifie the applying of the precious merit of Christ by which onely the Saintes themselves their prayers also are acceptable and well pleasing to God Ephes 1.6 1 Pet. 2.5 Eph. 5.2 4. And the smoake of the incense ascended The effect of the former oblation here followes which is that the prayers of the Saintes beeing sprinkled with the sweet perfume of Christs merits they doe ascend as it were out of his hand in a gracious acceptance before God for even as the sweet odour of the incense of old pleased the Lord even so our prayers through the merit intercession of Christ are acceptable to him and obtaine the promise To ascend up before God is a phrase much used in scripture speaking of sacrifices it signifies that God is wel pleased with them and hears them so the Angel said to Cornelius thy prayers Act. 10.4 Exod. 3.9 and thine alms are come up for a memoriall before God The cry of the children of Israel is come unto mee c. Again he saith the smoake of the incense ascended which came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is eyther of with or to the prayers for this fragrancy commeth to our prayers by Christs oblation who makes them worthy to ascend up before God Thus we have heard what Christ doth in heaven as also the successe thereof And in this consisteth the Churches comfort It remayneth to consider What the casting of the censer on the earth signifies what the effect thereof was in the earth in which the first Act of this vision is summarily shadowed out with wonderfull analogie and brevitie 5. And the Angel tooke Two things remaine to be spoken of in this verse 1. What the Angel did further 2. with what effect He filled the golden censer with the fire of the Altar and cast it into the earth Many take this in the evill part viz. of the fire of punishment by which God will consume the wicked But it is rather to be taken in the better part for what agreement is there betwixt the censer and punishment The filling therefore of the censer with fire and the casting of it into the earth if it be properly taken happily may signifie the fulfilling and abrogation of the types of the Law made by the oblation and intercession of Christ But for my part I take it that hereby two benefits of Christ are shadowed out First the wonderfull shedding forth of the holy Ghost upon the Apostles in the likenes of fiery tongues And this I take to be the casting of the fire of the Altar into the earth I know that some understand it of the fire of division which should follow the preaching of the Gospel wherof Christ speaketh I am come to send fire on the earth Luk. 12.49 and what will I if it were already kindled But so it can not be because the high-priest with this fire had formerly kindled his incense The second benefit is the casting of the censer upon the earth which signifyeth as I have shewed the pretious death and passion of Christ This he sent into the earth when the whole world was filled with the knowledge of Christ crucified by the preaching of the Apostles The casting therefore of this censer c. is the same with that of Christs riding
waters became Wormewood and many men died of the waters because they were made bitter THE COMMENTARIE ANd the third Angel sounded Andrea◠howbeit unfitly takes this falling starre to be Lucifer thrown down headlong out of heaven the Wormwood the torments of the wicked in hell Andreas opinion Lyra conceives it to be Pelagius the third Archeretick Lyraes interpretation who in the dayes of Arcadius Honorius denied original sin pleaded for free will and overthrew the grace of Christ He fell from heaven that is fell away from the Church militant And is called a great Starre because he was a learned and religious Monke Burning as it were a Lampe by shew of holines and learning deceiving many his name is Wormwood because contrarie to the sweet doctrine of true grace he taught that men by the meer help of natural faculties setting grace aside might bee converted and saved with which pestilent doctrine he made bitter and destroyed many Churches with their teachers Ribera desirous to be singular in interpreting the trumpets literally doth verie foolishly apply this to some fiery exhalation falling from heaven and takes all these signes historically Riberaes frivolous exposition But we know that such fierie mixtures doe often happen in the ayre Besides the name of this Starre and the making of the waters bitter doe sufficiently manifest that these things cannot bee properly or literally taken But Ribera perhaps durst not doe otherwise least he should have been forced to applie it to the apostasie of the Romish Antichrist All other interpreters for the most part understand this falling starre to be some certaine eminent heretike Diverse interpretations concerning this falling star one or more But they differ in the persons For some referre it to Simon Magus Others to Samosatenus Manichaeus Arius c. Others againe to Pelagius Novatus Montanus Manichaeus And some unto Origen Now howsoever all these differ and erre in the hypothesis or speciall application yet they all agree in the thesis or generall position neyther as I judge doe they herein erre from the scope For the third trumpes with its apparitions answereth to the third seal and black horse that went out at the opening thereof which signifies as we have before shewed the state of the Church spotted with black and foul heresies from the Apostles time unto the rising of Antichrist and howsoever the Church were thus defiled Christ with the ballance of his word was still present reproving condemning their haeresies by his faithfull teachers yet in the mean time a great famine of sound doctrine much afflicted the Christian world forasmuch as almost all Churches with their teachers were drawne aside to the pestilent errour of Arius Others referre this to Mahomet but they little observe the circumstances of the trumpet For Mahomet beeing a most wicked villaine cannot bee called a starre muchlesse a great starre shining like a Lampe neither fell hee from heaven that is the Church in which hee never was although I confesse hee hath occasioned much bitternes unto Christians My opinion therefore touching the third trumpet is that this great starre burning like a lampe falling from heaven and turning the third part of the waters into wormewood in a generall way denoteth all apostated Arch-hereticks spoken of Chap. 6. Who at the opening of the third seale for the space of six hundred yeeres after the time of the Apostles deformed the Church of Christ by their foul heresies and brought destruction upon the four corners of the earth by their blasphemies errours and tumults as we have before declared For it is plain that by starres the teachers of Churches are signifyed and by falling from heaven their apostasy from the true faith But specially by this starre and his fall from heaven is undoubtedly signifyed the apostasie of the Bishop of Rome not indeed that universall departure The apostafie of the Church of Rome which followed afterward at the full rising of Antichrist but that first defect which three hundred yeers before forcibly occasioned led the Churches both of the East and West by little and little to submit to Antichrist namely from the time of Constantine unto Phocas the intruder For the Bishops of Rome in regard of the great renowne and chiefe honour of that citie it being the seat of the Romane Empire were eminent lights among their fellow bishops hence the starre is called great burning like a torch or lampe Hee fell from heaven not at one instant but by degrees therefore it is said in the Preterimperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee did fall Hee saw him here not quite fallen as in Chap. 9.1 but falling for as yet the Romane sea was onely declining or in the motion of its Apostasie Before Siluester thirtie and one Bishops of Rome for the most part like stars in the firmament brightly shined both in learning faith Pietie and constancie yea they all suffered Martyrdome under the Romane tyrants But after that Constantine had graunted peace unto Christians and enriched the Churches by his too much liberallity heaping wealth and honour exceedingly upon bishops then began this star swelling with pride and ambition like Lucifer to lift up himselfe above his fellow ministers to bee wholy given to voluptuousnesse to fill and burthen the Churches with Iewish and heathenish rites and ordinances so by forsaking the truth of the Gospell altogether to embrace humane traditions Sylyester was the first if histories may bee credited who gave himselfe wholy to the institution of their Masse-priests orders ornaments temples singing-men sacrifices sanctuaries vestments ointments surplises miters embroidered garments and the like Babylonish stuffe bringing all these idle rites into the Church under this pretence partly least Christian religion should seem inferiour in outward lustre and pompe to heathenisme partly that the Pagans by the likenesse of these rites with theirs might bee the more easily drawen to Christianity And this verie thing was afterward pretended by the following Bishops as Gregories Epistle to Serenus testifies Now this Silvester was he on whom Constantine as Platina recordeth in the life of this Bishop imposed an embroidered mitre beset with Gold and Pearles in stead of a Diadem And then this great starre began to fall from heaven unto the earth And upon the third part of the rivers that is as I understand on the Romane Bishops the successours of this Sylvester and others for rivers doe note the teachers of Churches by whom divine doctrines ought to flow and be derived unto others Of these the third part not all for many remained faithfull and sincere but a great number or the third part of them that lived in Europe leaving heaven gave themselves wholie to worldly cares pleasures pompe and foolish ceremonies defiling the Church with many abuses superstitions errours yea grosse heresies also For as Ierom and the Ecclesiasticall history both testifie Liberius was indeed a great starre beeing at the first a great opposer of
afterward fell from the hight of the Catholick faith unto the herefie of Arianisme To him was given the key of the bottomlesse pit that is power to set up the Arian heresie by which meanes the Sunâ—â— became dark for he denied Christs divinity By the are he understands the Church beeing enlightened by Christ as the aire takes its light from the visible sunne The Locusts are the Vandales Gothes who beeing infected with Arianisme much afflicted the Churches in the East c. The opinion of Rupertus I am ashamed to relate The strange opinion of Rupertus who applies this to the apostasie of the Israelites and to their punishment by the Mâ—abitas Philistinas after the death of Iosuah Now we know that such things as were past are not here revealed unto John but that which should afterwards shortly come to passe Alcasare opinion is yet worse who will have this starre to be the Law of Moses Alcasars opinion the which saith hee as comming down from above so presseth men that thereby concupiscence and evill desires the which he makes to be the Locusts are accidentally wrought in their hearts Ad calcem tomi tertis in prima editione Bellarmine confesseth that he dares not rashly pronounce any thing concerning this dark prophesie And yet in the mean while in a long oration or rather a satyrical invective consisting almost of as many lies as words he most rashly pronounceth Luther to bee this starre The smoake ascending out of the pit to be the doctrine of Luther and that the innumerable multitude of these horrible Locusis doe most lively expresse his disciples But this whole fiction is so ridiculous as indeed Alcasar himself derides it I wonder saith hee that he did not also referre it to the fall of Judas But how should Luther a poore and obscure Augustine Monke bee this great starre he saith though he were poore yet hee became rich though at first he professed abstinencie from marriage yet afterward hee tooke a wife of a Monke became a states-man I answer by great falling starres none can properly bee signified but great and mighty praelates and therefore I wonder why be upbraideth Luther with his riches seeing he neyther had nor left any behinde him now although it be true he was poore but no worldlie politician onely aprofessour of divinitie yet indeed he had many rich adversaries and among the number Bellarmine himselfe was not the least who of a Monke became a mightie Politician famous Cardinal If Luther therefore fell from heaven because according to the Apostles Cannon he was married then Bellarmine may as well say that the Apostle in commanding a Bishop to be the husband but of one wife doth thereby throw down the starres from heaven But the very truth is Bellarmine by this his wantonnesse of wit indeavours to darken this vision that so he may preserve the Popes reputation as if by this falling star he were not typed out besides he would dissipate this hellish smoake if he could from popery least hee himself should be accounted as in truth he is a leading and chiefe locust among the rest These things I thought good to rehearse that I may not seem to despise the opinions of other interpreters and that the reader among the variety of expositors may take what he liketh best and the rather because this prophesie is somewhat darke notwithstanding if all things bee well considered it will easilie and undoubtedly appear that by the fal of this great starre nothing else is praefigured but the apostasie of the Romish Bishop who makes himself head of the Church together with his devised Hierarchie I will therefore not out of any sinister affection but truely as the things are according as the Lord hath made me to see now come to expound everie particular leaving it unto the judgement of the reader It is plaine that by starres in the Revelation are noted not Emperours or earthly kings but Bishops and teachers of Churches by great starres therefore are meant not the inferiour ministers or Bishops as they are called but prelates of higher note and ranke Now the reason of the analogie I have shewed on Chap. 1.20 Mat. 5.14 to wit because Bishops ought to shine like starres in sinceritie of doctrine and holinesse of life they ought I say to bee the light of the world And hence it is that with the Catholick Glosse Morelius Alphonsus Bullinger and other learned interpreters I understand this great starre fallen from heaven to signifie some chiefe and eminent Bishop By his fall from heaven into the earth is signified his apostasie from the heavenly truth unto earthly doctrines of humane traditions But who should this bee In the third trumpet the great star falling from heaven was the Bishop of Rome who beeing accounted by Constantine as a God on earth and enriched with wealth and power above measure began to swell with great pride whereupon the successours of Sylvester by meanes of the Emperours decree began to fall upon the third part of the rivers and fountaines of waters that is leaving the studie of heavenly things affected an earthly dominion and power over the Churches and Bishops of all Europe which hitherto was the third part of the world and by bringing in pernicious superstitions and worship of idols made the waters bitter to the destruction of the Eastern Churches Now this great starr fallen from heaven is not another but the verie same For it is to be observed that Iohn saith not as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fell from heaven neyther saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I saw to fall although the Latine version and Beza also so render it but he saith I saw the starre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fallen or which did fall at the sounding of the third trumpet Now here he sees the adjuncts and effects of the same Star beeing far more grievous then before At first he saw it to fall upon the third part of the rivers and waters making them bitter with wormewood so as they became mortal to many Yet was not the same a total corruption and Apostasie But now he sees this starre fully fallen neither vanished away nor perished in the waters but sticking fast like filth unto the earth as doe slimy and thick vapours which fall from heaven He saw also the key of the bottomlesse pit given unto him to open therewithall the bottomlesse pit c. by which was represented unto Iohn a worse shape or condition of the Romish chaire The rising of the Romish Antichrist described viz. it s total apostasie and monstrous corruption By which it is plaine that in this place the rising of the great Romane Antichrist is described For to what other Ecclesiastical person I pray you can these things possibly be applied And indeed Gregorie makes him to bee the Antichrist who should affect the title of an universall priest the which thing Boniface the third did three
4. 3. From the efficacie and authority of their office v. 5. 6. II. Their warre with the beast where 1. we have the description of the beast his hostile invasion and victorie ver 7. 2. The martyrdome of the prophets and place of reproach v. 7. 8. 9. 3. The joyes of the wicked for the slaughter of the prophets with the cause of this their great rejoycing vers 10. III. The avengement of the prophets where 1. we have their restoring to life vers 11. 2. The astonishment feare of the wicked ibid. 3. Their glorious ascending up into heaven v. 12. 4. The shaking and ruin of Antichrists kingdome IV. An acclamatory conclusion of the end of the Churches calamities of judgement at hand v. 14. The latter part the seventh trumpet sounding declares the change of the Churches warfare in three particulars 1. An heavenly triumph because the kingdomes of the world were become Gods and Christs ver 15. 2. A triumphant song of the first companie viz. of the four and twenty Elders whose reverend cariage gratulatorie hymne is recited in which 1. they give thankes to Christ for freeing his Church and kingdom from the tyrannie of the adversaries v. 17. 2. They declare the vain fretting wrath of the wicked hereat v. 18. 3. They proclaime the resurrection of the dead with the last judgement ibid. 4. They denounce rewards unto the godly and punishment unto the wicked ibid. The excecution of judgement on the godly ungodly To the godly heaven is opened that they might see Iesus Christ the Ark upon the wicked are sent lightnings thunders eternal haile The first part of the Chapter Of the reformation of the Church by the two witnesses under the Westerne Antichrist 1. And there was given me a reed like unto a rod and the Angel stood saying Rife and measure the Temple of God the Altar them that worship therein 2. But the Court which is without the Temple leave out and measure it not for it is given unto the Gentiles the holy City shall they tread under foot fourtie and two moneths 3. And I will give power unto my two witnesses they shall prophesie a thousand two hundred and threescore dayes clothed in sakcloth 4. These are the two Olive trees and the two candlestickes standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it raine not in the dayes of their prophecie and have power over waters to turne them to blood and to smite the earth with all plagues as often as they will 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomlesse pit shal make warre against them shall overcome them and kill them 8. And their dead bodies shall lie in the street of the great city which spiritually is called Sodome and Egypt where also our Lord was crucified 9. And they of the people and kindreds and tongues nations shall see their dead bodies three dayes and an halfe shall not suffer their dead bodies to be put in graves 10. And they that dwell upon the earth shall rejoyce over them and make merry shall send gifts one to another because these two Prophets tormented them that dwelt on the earth 11. And after three dayes and an halfe the Spirit of life from God entred into them they stood upon their feete great feare fell upon them which saw them THE COMMENTARIE ANd there was given mee a reed This is a generall prophesie touching the restoring of the Church beeing declyned under Antichrist Before Iohn was commanded againe to prophesie But now to measure the temple of God with a measuring reed that is to prophesie of the measuring of the temple of God which should be afterwards in the times of Antichrist The measuring of the temple is the reformation of the Church The measuring of the temple signifies the building repairing thereof as appeares if this prophesie bee compared with that in Ezech. 40.41 c. unto which this place doth allude The Temple of God signifies the Church as almost all interpreters both ancient moderne understand it and indeed the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temple of God are so taken 1 Cor. 3.16 2 Cor. 6.16 2 Thess 2.4 They who apply this to the temple of Jerusalem are refuted by the time it self for when these things were spoken unto John that temple with the city beeing utterly destroyed was never any more to be restored Lyra Lyras frivolous interpretation doting as his manner is applies it to the festivitie of the dedication of temples instituted by Pope Felix about the yeere 525. at which time the Bishop holding in his hand a sprinckling reed goes about the outward walles of the temple as if he were to measure the same and within on the floore from one corner thereof unto another he thwartwise writes downe the letters of the Greek alphabet and so measures the space within The words therefore Rise and measure he will have to be meant of Pope Felix speaking to every Bishop about the dedication of temples the court leave out or cast forth because masse may not be celebrated except the place be consecrated But I passe by these fopperies For Ribera and Alcasar themselves acknowledge that the Temple here signifies the Church of God Now let us see what instrument hee is to use what to doe with it wherefore and when First hee shewes the instrument A reed like unto a rod was given mee to wit by the Angel who before commanded him to eat up the booke and againe prophesie that is by Christ Ribera wel observeth that it was not a writing pen but a measuring reed because it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to a rod that is a great measuring staffe with which Architects use to mete plats of ground and buildings a measure of six cubites and a handbreth Ezech. 40.5 The Rod wherewith the Church is measured What is meant by the measuring rod of the Church is nothing else but the word of God the most perfect rule of faith and Church discipline Rupertus acknowledgeth it to be the authoritie of the Evangelical scripture So that this reed is indeed the same little booke which Christ gave unto John to eat it up the which is here againe delivered to him under the type of a reed or rule in regard of the measuring worke here enjoyned Thus also my Anonymus above 260 yeeres agoe The rod saith he is the sense of the scripture because as a rod of diverse colours it chastiseth sinners Rise and measure the Temple of God First he must measure the Temple Altar Worshippers therein Secondly leave or cast forth the inward court The reading of both is somewhat
Lord and restore the tribes of Israel And 44.16 Enoch was translated into Paradise that he might give repentance unto the Gentiles Matt. 17.11 Helias shall come restore all things And Rev. 11.3 I will give to my two witnesses c. Secondly by the authoritie of Fathers as Hilarie Hierom Origen Chrisostom Lactantius and Austin who affirm that the two witnesses are Henoch and Elias who shall come against Antichrist Thirdlie by reason because otherwise a reason cannot be given why these two were taken up before their death and yet live a mortall life and must dy at an appointed time But verely that in Luk. The Papistical fable refuted 16.29 doth plainely contradict this fable for Abraham shewes that none are to be exspected to come from heaven and preach unto the world but that Moses and the Prophets are to be heard This whole text also touching the martyrdom of the two witnesses with the events that follow therupon doth strongly make against this fiction For how unlikely is it that those two holy men who were taken up into heaven live with God should againe return into this mortal life to be cruelly murdered by the beast And how should it be that their carkeises lying in the streets of the great city should be seen in the space of three dayes a halfe of all peoples nations tribes tongues what shal all the whole world in so short a time flie like Eagles to Ierusalem to behold two carkeises And how shall they all rejoyce send gifts to each other in three dayes time How can two onely within fourty two moneths by their prophesie torment the inhabitants of the whole earth certainly the thing it self speaketh that this place cannot nor ought to be understood according to the Letter And therefore there is some other mysterie in it which Hierom seeing thus writes in Epist. 46. to MARCELLA if saith he we follow the litteral interpretation then we must rest in the Jewish fables that Jerusalem shal be built again and sacrifices offered in the temple to the weakning of spiritual worship and strengthening of carnal ceremonies To the first I answer that the scriptures alledged make nothing at all for the matter Bellarmins arguments answered For the prophesie of Malachie speakes not of a returne of Elias out of Paradise but of John the Baptists preaching in the power and spirit of Elias for so the Angel interprets it to Zacharie Luk. 1.17 He shall goe before him in the spirit and power of Elias to turn the harts of the fathers to the children c. So Christ himself speaking of John Matt. 11.14 saith If yee will receive it hee is Elias which was to come namely according to the prophesie in Malach. 4.5 teaching us how that prophesie was fulfilled in Iohn the Baptist Bellarmin insists on the contrarie that Elias is to come before Christs last comming For it is said I send him before that great and terrible day of the Lord shall come But this is not of necessity to be understood of the last day of judgement because the first comming of Christ was also great by the mysterie of his incarnation and miracles and terrible to the wicked witnesse Herods and the Iewes trembling But be it granted that Elias shall also come before the last day Yet Malachie saith not that he shall precisely come three yeeres an half before the judgement The former place of Ecclesiasticus makes lesse for the fable both because it is aprocrypha and so proves nothing as also because the Latine reading is faultie as differing from all Greek copies Of Elias it is said Chap. 48.10 Thou art written for reproofes in times to pacifie the anger of Gods judgement in wrath to turn the heart of the father to the child and restore the tribes of Israel The which things he is said to have done not after his translation into heaven of which it followeth afterward in vers 13. but in the time of his prophesying on earth The other place of Ecclus 44.16 is thus in Greek Henoch pleased the Lord and was translated beeing appointed an example of repentance unto the Nations But the old version thus renders it falsly that he might give repentance unto the nations Now while he lived he was an example of repentance unto those of his time The place of Matt. 17.11 doth manifestly speak of the Baptist For Christ there plainlie affirmes that Elias was alreadie come to wit the Baptist whom they acknowledged not but put to death That which goes before Elias indeed shall first come and restore all things doth not make any thing for the fable but the place confirmeth Malachies prophesie that is as Elias was certainlie to come so now he was already come and that the same prophesie was fulfilled in the Baptist It was the opinion of the Scribes that Elias the Thesbite should come before the Messias who because he was not as yet then come therefore they denied Christ to be Messias But Christ declares the false hood of their opinion because not Elias the Thesbite but John the Baptist was prophesied of by Malachie But the Baptist did not restore all things how then is he Elias yea but he did restore all things according to the limitation of Malachie and the Angel in Luk. 1. For he prepared the way of the Lord turned the hearts of the fathers unto the children c. The opinion of the Fathers without the scriptures proves nothing neither do the fathers agree in one some will have the two witnesses to be Elias and Henoch Others Elias Elisha Others Elias Moses Others Moses and Aaron because they turned the waters into blood Others Elias and Jeremie Now if any desire to know more of the dissentions both of the old and latter writers about these witnesses Vestigat p. 578. he may read in Alcasar foure wayes of opinions The FIRST way saith he is interpreted of two men beeing to preach in Antichrists time The SECOND of Antichrists time indeed but not of two men The THIRD of two men but not of Antichrists time To be short the fourth neyther of two men nor of Antichrists time Againe every of these wayes are devided as it were into diverse divisions of Pathes and other things there following Hee himself goes in the fourth way the worst and falsest of all The two witnesses he makes to be two great vertues WISDOM and HOLINESSE as preachers of the Gospel in the primitive Church against the Iewes which new opinion needs no refuting seeing it is manifest that here mention is made not of qualities but men preaching against the Beast or Antichrist They who will have these to be precisely understood of two men would have had more shew of reason in applying the same to Iehoshua Zerubbabel seeing they two Zach. 4.3 are called two Olive-trees two candlesticks unto which these two witnesses are here likened ver 4. To his reason I answer that it is
oppression for to purge the doctrine of the Gospel from the filth of poperie These are said to be two not individuallie for what can be more absurd then to thinke that Christ should have onely two witnesses Antichrist having in the mean while many thousands of Locusts But two that is a few who should suffice to hold forth the truth in all times even as in judgement by the testimonie of two or three every thing is established Secondlie two definitely because as God of old was wont to use the ministerie of two worthies in the execution of his singular and special workes one of them commonly being a civill the other an ecclesiastical person Thus he sent Moses Aaron to Pharaoh Ioshua Caleb to spie the land Elias Elisha unto Ahab Zerubbabel and Ioshua to bring back the people out of Babylon to restore the worship temple of Ierusalem unto whom there is here a manifest allusion in v. 4. so he raised up under Antichrist for the most part two speciall instruments among his witnesses for the maintenance of his truth as Iohn Husse Ierome of Prague whom the Locusts of the Councill of Constans most cruelly burnt against the publick faith In our Fathers dayes Luther and Melanchthon in Saxonie At Argentine Bucer and Cariton In Helvetia Zwinglius and Oecolampadius In France Farellus and Calvin and so others in other places Furthermore he described the power of the witnesses by many excellent and wonderfull phrases taken out of the historie of the chiefe prophets viz. Their enemies that would hurt them they shall devour by the fire of their mouth as did Elias and Ieremie shut heaven that it raine not for three yeeres and sixe moneths as did the said Elias Turn waters into blood and smite the earth with all manner of plagues as Moses and Aaron smote Aegypt by which allegories is signified that at length the preaching of the Gospell should goe forth with such force efficacie as that no opposite power or threatnings should be able to hinder the same Notwithstanding however they shall finish their testimony yet they shall prevaile little against the Beast for the Beast shall warre against them overcome and kill them by drawing out both swords as we have declared Neither shall the Beast be satiated by oppressing the witnesses but shall cast forth their dead bodies as dung to the scorne of the common people into the streetes of Rome the great citie which is spirituallie that is allegorically called Sodome because of Sodomiticall filthinesse reigning therin Aegypt because of their Aegyptian idolatrie darknesse and obstinacie against Christs ambassadours and Ierusalem because of their wicked cruelty daylie crucifying the Lord Iesus Christ both in his members as also as much as in them is destroying him now glorified in the heavens in their daylie sacrifice of the Masse Thus far we formerly went in our interpretation Now we goe forward 9. ANd they of the kinreds shall see The publick rejoycing of the Christian world in the contumelious oppression of the witnesses of Christ is here signified for they are so far from commiserating of them as on the contrarie they altogether approve the Beasts cruelty in sulting triumphing over their dead bodies as conquered enemies This is the summe of the two verses in which is aggravated both the cruel inhumanitie of the Beast his followers and the ignominious condition of the witnesses But wherefore To the end that seing it to come so to passe we should not be offended as if some strange thing happened unto us For the spirit here foretelleth it as Christ also said unto his disciples yee shall mourn but the world shall rejoyce Ioh. 16.1.2 Yea the time commeth that whosoever killeth you will thinke that he doth God service But the comfort by which the witnesses should raise up themselves is annexed Let us consider the words And shall see to wit the men of this world for Antichrists rage shall not be secret but he will publickly oppose warre against the witnesses of Christ neither shal a few onely see it But they of the people and kinreds and tongues and nations to wit all people c. Which Ribera rightlie interprets of all those nations which shall cleave unto Antichrist And therefore it is false that the Iewes onely shall cleave unto him For his kingdom shall be spread over all peoples nations and tongues that is the whole Christian world shal close joyne with him Let us not therefore be moved with the vain boasting of the Papists because of the largenesse of their Church that all kings princes great men and peoples of the Christian world follow the Pope a few poore and obscure men onely excepted who professe the Gospell As if the multitude of strayers could excuse errour or that it had not been foretold by the spirit that so it should come to passe The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see here used is changed in 11 vers into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to contemplate diligently with pleasure So that they shall see the dead bodies of the Saintes with great delight joy for all shall applaud their king as if his tyranny were just and righteous yea and that in killing of hereticks he did a divine worke But how long shal they see them Three dayes and an halfe For so long their carkeises shal lie unburied Romish writers doe not agree about this time What is meant by the three dayes and an halfe Lyra applies this whole historie of the witnesses unto Iustinian an Eutychinian Emperour who by Belizarius banished Pope Sylverius imprisoned Mena the Bishop and this he will have to be the three yeeres and an half Rupertus doth scarselie agree with himself for one while he takes it definitely for three yeeres and an halfe another while indefinitely for a short time Ribera understands it properlie of three dayes and an halfe Alcasar applying it to the Iewish persecution leaves it indifferently to be taken either for so many yeeres or moneths But to take it in any of these wayes The fable of Antichrists reigning three an half yeere refuted the fiction of Antichrists three and an halfe yeeres reigne is thereby refuted For if Antichrist even after that the witnesses are slaine who had prophesied during the three yeeres and an halfe of his kingdom shall see rejoyce three dayes or yeeres and an halfe over their dead carkeises then it must needs be false tha the is precisely to reigne three yeeres and an halfe for by that account he shall either reigne seven yeeres or at least more then 1260 dayes Our interpreters also are not of one minde about it yet agree in the maine argument scope Io Foxe applies it to the councill of Constans which precisely dured three yeeres and an half So long therefore the carkeises of the two witnesses Iohn Husse and Ierome of Prague did lie in the streetes of the great city that
adversaries who perished by the ruin of the tenth part of the city But how some understand it of the bloody warres commotions which Antichrist to his own hurt hath raysed up against the Gospel For many millions of his followers have been consumed by this meanes to the exceeding losse of the great city But perhaps not lesse but rather more blood of the Saintes hath been shed by Antichristians in the civil warrs of France Spaine England the Low countries and other where Others therfore do rather understand it of the spiritual destruction of the adversaries by the preaching of the Gospel for by it many of the Papists beeing the more blinded hardened and enraged have eternallie perished Brightman interprets it of the Popish Clergy who by the rising of the Gospel being spoiled of the revenues yeerly profits of their Monasteries Colleges were bereaved of their delight former luxuriousnes put to such an exigent as either to labour or starve for hunger But I rather allow the former because of that which followeth And the remnant were afrighted The last effect is good The conversion of many to the faith of the Gospel noting the conversion of the â—est of men from Popery unto the faith of Christ For the ruin of the tenth part of the great Antichristian eity shall be the building of Christs little city Many therfore in the forsaid provinces observing the wonderful work of God in preserving propagating the Gospel were afraid any loÌ„ger to resist the truth but gave glory to God by forsaking the lies idols of the Papacy Now touching these things we may behold them as in a table by which we have a plain description the very events partly in the histories of our times and partly by what we dayly see with our own eyes so that we need not have recourse unto ancient commeÌ„taries 14. The second woe is past This is a transition from the third Act unto the fourth Woe He notes the calamities by the effect for calamities cause woe unto the flesh In Chap. 8.23 an Angel flying through the midst of heaven proclaimed three woes to happen under the sounding of three trumpets The first woe under the fift trumpet were the calamities of the Godlie under the Western Antichrist even from the time of his rising until the Council of Constance The second woe of the sixt trumpet is yet to this day under both Antichrists viz. the Turke in the East and the Pope in the West The first did praefigure the calamities of the godly alone The second the calamities commoÌ„ both to the godly the wicked Now followes the third woe only belonging unto the wicked which shal come to passe under the last trumpet Is past Not in event seeing it was then to come but in vision description as if he should say hitherto I have described the second woe the third remaines to be described Commeth quickly For shall come This he opposeth to the security of the Antichristians as Chap. 1. v. 1.3 And if then they were not far off how much neerer are they now to us after so many ages the seventh Angel being at hand to summon men to judgment by the last trumpet The second part of the Chapter The scound of the seventh Trumpet at the last judgement Containing the fourth Act of this Vision 15. And the seventh Angel sounded there were great voyces in heaven saying the kingdomes of this world are become the kingdomes of our Lord of his Christ he shall reigne for ever and ever 16. And the foure twenty Elders which sate before God on their seates fell upon their faces and worshipped God 17. Saying we give thee thankes O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned 18. And the nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy servants the Prophets to the Saints and them that feare thy Name smal and great and shouldest destroy them which destroy the earth 19. And the Temple of God was opened in heaven and there was seene in his Temple the Arke of his Testament and there were lightnings and voyces and thundrings and an earthquake and great hayle THE COMMENTARIE ANd the seventh Angel sounded Of this Angel interpreters write diversely The fiction of Lyra I passe by Gagnaeus understands thereby the seventh order of good men or preachers Who is this seventh Angel who after Antichrists death and neer about the last day shal preach the Gospel the which he takes from the common fiction that Antichrist shall die fourty five dayes before the last judgment But Antichrist shal be destroyed by none save by the brightnesse of the comming of Christ Alcasar speakes little of him but applies the trumpet to the obstinacie of the Iewes and election of the Gentiles Which thing is unworthy of any refutation For the nations here are not said to be elected but angrie besides the very matter it selfe sheweth that these things appertaine unto the last times Brightman takes this Angel to have sounded anno 1558. when there were great voyces in heaven that is much joy in the reformed Church for the restauration of Christs kingdome in Germanie at what time Q Elisabeth also began to reign restore the sincere preaching of the Gospel in England c. But it is plain the words are to be applyed unto the last day when both the living and the dead good and bad shall come to judgement and therefore cannot be restrained to such a sence More truly therefore Fox Alphonsus Bullinger Tossanus Marlorate The seventh truÌ„pet foretels the last judgement with the rest of our interpreters a few onely excepted acknowledge that the seventh trumpet is the messenger of the last day in which the kingdomes of the adversaries being overthrown and abolished Christ will immediately restore his kingdome casting the wicked into eternall punishment and receiving the elect into endlesse glorie And this exposition of the trumpet plainly appeares to be right from Chap. 10. v. 7. where Christ the strong Angel expresly sweareth that the seventh Angel when he shal begin to sound the mysterie of God should be finished It is also evident from the text For in the last judgement and not before all kingdoms of the earth become Gods and Christs that God may be all in all Then shall be the time of Gods wrath and of the dead that they may be judged that the Martyrs Prophets and servants of Christ may receive an eternall reward of their labours and the wicked who destroyed the earth perish for ever and ever Therefore many of the Ancients as Andreas Bede Aretas A fained anticipation justly reproved Primasius others follow this opinion Ribera also acknowledgeth the same but faineth that these things are here brought in by way of Anticipation
therfore as eternal life is a gift Eternal life is mercy not merit it is of mercy and not of merit And it is called a reward not due but freely given such a reward as a father gives to his son not as a master unto his hired servant Neither is it contradictorie that the Apostle denies that a reward is given of grace For he denies it of a reward of workes To him that worketh saith he the reward is not imputed of grace but of workes Now we denie that life eternal is said to bee such a reward For not to workers but to beleevers is this reward given They insist out of Thomas Thom. 1. secundae quaest 114. ad 1. that it is not indeed given of debt in order of justice but yet that it is given of debt by divine ordination in as much as every promise becomes a debt I answer That the divine appointment is not that we should by our merits obtaine eternal life or that eternall life should be given to any of merit but Gods appointment according unto the Gospell is this that eternall life bee given not to them that worke but to them that beleeve not of debt but of grace for the gift of God is life eternall Faith works indeed because it is operative through Charitie but it doth not therefore worke that it may merit but to the end that due obedience may be performed to the Lord. For no debt can be said to be a merit But thou wilt say Howfar a promise becomes a debt every promise becomes a debt This is true amongst men with whom there is a natural and legal obligation But that Gods promise should come under the nature of a debt it is false Both because their is no proportion between God who is infinite and a finite creature neyther any obligation on Gods part as also because as wel the promise as the thing promised is of mere grace For it is of grace I say that he promiseth to give whatsoever he doth give he gives it of grace But they say God by promise becomes indebted unto us This Aquinas himself denies saying It followes not that God simply becomes a debtor to us but unto himself Se Bellarm. castigat lib 5. in prooem cap. 3.14.16 de justif And destroy them that destroy the earth The other sort to be judged are such as shal be destroyed with unquencheable fire and eternall torments For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to corrupt is not so to destroy them as if they should cease to be like as it is in naturall corruption the which is motus ab esse ad non esse a dissolution from a beeing to nothing but to thrust them into punishment so as they shal not be blessed but miserable for ever Who destroy the earth A paraphrase of such as are to be destroyed among the number of whom chiessy are tyrants hereticks and both Antichrists The sonne of perdition destroyes the earth who in a speciall manner destroyed the earth that is the inhabitants of the earth by fire sword by destructive lawes and doctrines by wicked manners and examples This is a most proper note of Antichrist who therefore is called the sonn of perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because being lost himselfe and devoted to destruction he destroyes the earth like a robber killing soules and drawing men by all deceiveablenes of unrighteousnes and lying signes with himself into eternal destruction So Chap. 19.2 The whore is said to corrupt the earth with her fornication And therefore as Antichrist is a destroyer so he shal be rewarded with a final destruction Hitherto is the description of the last judgement the which by no shew of reason can be applyed to any other thing neyther is it here put by way of anticipation but repeated in a right order as beeing the last Act of the third Vision the which order they who observe not in this book doe vainly weary themselves with many subtilties 19. And the temple of God was opened in heaven Here some begin the following Vision But these things cohere with that which went before For John shewes allegorically the execution of the last judgement viz. the reward of the Saintes and punishment of the wicked The temple of God in heaven That is the Church triumphant in which God dwelleth as in a temple It shall then be opened when the heavenly glorie thereof shal fullie appeare For now indeed it is inward and hid and therefore the magnificence of the temple beeing as it were shut is not perspicuous But then the temple of God shal be opened when the Church shall appear most glorious And the Ark of the testament was seen He persists in the allegory of the ancient temple In the inmost part whereof was kept the Ark of the covenant a type of Christ beeing not to be seen of any save once a yeere by the High priest signifying that Christ of old was hid and as through a lattice the people then had but a smal glimpse of him Vnder the New Testament he appeared in the flesh but in a lowly way neither is his glory yet seen in the Gospel but by faith But after the judgment the Ark of the covenant shall be seen in heaven that is Christ shall so appeare as he is in heavenly glory unto his elect Now we see through a glasse darkly but then we shall see him face to face The sight of God is the Saintes felicity This Vision shal be the Saintes happines viz. when Christ shall present himself to be perfectlie beheld enjoyed and fullie perfect the grace of his covenant And there were lightnings Before Chap. 4.5 in the praeparation of the second Vision there proceeded out of the throne lightnings thundrings voyces and Chap. 8.5 in the praeparation of the third Vision the Censer beeing cast into the earth there were voyces and thunders and lightnings and an earthquake The wickeds pitnishment but in sense far different then it is in the catastrophe or change of this Vision For now John in the description of the last judgement as he shewed the felicity of the Saintes allegorically so he represents the punishments of the wicked metaphorically by the lightnings thunders voyces earthquakes and great haile oppressing them These things shal be the terrible signes of the wrath to come when the heaven earth all the elements shall conspire together to take vengeance on the wicked according to that in the Psalmist Psal 11.6 he will raine upon the wicked snares fire and brimstone wind of burning storms shall be the portion of their cup. Our Tossanus to the same purpose understands here the shaking of the whole frame of this world melting of the elements of which Peter speaketh together with the destruction of the wicked The like is spoken Chap. 16.18 at the powring forth of the seventh Viall in Vision the fift Thus much touching the third Vision
to the Dragon of a new persecution A new persecution by Bishops ambition luxuriousnesse See Mat. 23.6 First he breathed the venome of pride into the mindes of secure ambitious Bishops insomuch as unmindfull of their former calamities they lifted themselves above each other basely striving in their Synods about the uppermost sittings primacie and the like Witnesse the bundels of such books which Constantine caused to be burnt Touching Christian doctrine they thought it sufficient to hold fast the truth of the Trinitie although in this very thing they much trifled in their councils making yeerly yea monthly confessions of faith All their other matters tended to pompe and vaine glory It is true Arius was condemned by the Nicene Councill and the Arians thrust out of their places But not long after Constantius leaning to Arianisme Athanasius was banished and Arius called back Him againe the Council of Sardica condemned and restored Athanasius who was againe cast off by the Synod of Millane and Arianisme was again established by the Council held at Ariminum Seleucia where all otherdoxe teachers were compelled to subscribe insomuch as at that time were hardly to be found two or three Bishops in the whole Christian world that were sound in the faith Yea Liberius also Bishop of Rome fell to the Arians Of which pestilent corruption Mantuan thus writeth Arius humani generis lethale venenum Legis in excidium natus fideique ruinam Polluerat gentem totumque infecerat orbem Arius was borne that heretick The deadly bane of men to be Of Law and faith he was the ruin And all the world corrupt did he But these things were but the beginning of sorrowes For the Bishops being used to Synods therby having opportunity to establish their ambition and power did upon the lightest occasion require or force the Emperours to call a Synod the latter councils still condemning the former The conflict of councils having little or no care to set forth the puritie of faith and further godlinesse But for the most part their decrees were concerning Patriarchal seats of the primacie of Old and New Rome of the orders of clergy men their priviledges immunities and rents of consecrating the holy Chrisme of coverings of altars adorning worshipping of images of Massepriests their ordination anointing and clothing about the shaving of virgines and monkes haire of mitres surplisses robes copes embroidered and fine linnen garments holy vestiments sacrifices places of refuge extreem unctions and such like fooleries Thus we see what was the cause of the spiritual calamitie of the woman touching which Ierom saith truly though little to what might have been spoken That the Christian Church after she had princes to be members was made greater indeed in wealth and power but lesse in vertue and pietie Besides we read that the woman or Church suffered such sore trialls by the emperours themselves and other tyrants as hastened her flight For such generally was the state of the Church as was the emperours pleasure and affection to have it and he for the most part was swayed by the Bishops so likewise the issue and event of Synods was usually according to the faction of such Bishops as were stronger then the rest by reason of the secular power Constantine himself wavering in the faith towards his latter end and favouring the heresie of Arius while he thought saith Sulpitius to fulfill his duty in religion he exercised THE POWER OF PERSECUTION for Bishops were banished the clergy persecuted and the laitie punished who had separated themselves from the communion of the Arians The persecution beeing then at the hottest when Constantius â—ulian the Apostate Valens raging with hostile cruelty against orthodox Christians differed in nothing but in name from the cruellest tyrants These calamities were seconded by the horrible incursions of the barbarians as Gothâ—s Vandals the Hunni c. who brought a horrible destruction on the Christian world And thus the Dragon did long and most cruelly afflict and put the woman to flight after she had breathed a while By these things we may understand what was this new ecclesiasticall and civil persecution with the occasion thereof Of which Mantuan writeth to this purâ—pose That however peace is delightfull and much defired yet it occasioned to the Church more miserable slaughters opprobries losses disgraces and miseries then the open force of tyrants For by means thereof Christians did degenerate from their ancient vertue voluptuousnes made them effeminate and weake both in body and mind hence Christ and true faith was forgotten and set at nought but all manner of wickednesse increased and men became worse then beasts of whome Rome was the receptacle which caused saith he the Lord for these abominable evils to punish Christians with plagues from heaven and to let loose upon them nations of a terrible and fierce countenance regarding neither the lawes of God or man as the people of Sarmatia and Scythia the Hunni Saracens and Turkes yea such as professed one faith like made dogges devoured each others by mortal warre sparing in the mean while the Turkes and Saracens c. 14. And to the woman were given two wings Here we see how the woman escaped the new assault of the Dragon having wings given her she flees into the desert Of which thing John spake somewhat before in v. 6. by way of anticipation save onely that there it is said the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she might flie into the wildernesse there that they should feed her here that she might there bee nourished There 1260 dayes here for a time times halfe a time The sense is one and the same Touching all which we will speake something especially of the flight and time The Woman I say was eyther to flie or to fall under the Dragons assault For how should an unarmed woman stand against a cruel monster neither was she to trust unto her feet Two Eagles wings giveÌ„ to the woman therefore wings are given her of God Concerning these wings we need not dispute subtilly thereof Some wil have them to be the two Testaments the old and the new with which the Church defendeth herselfe Others hope faith Others prayer and desire of good workes Ribera understands it to bee the desire of Gods glory and an indeavour to lead a spotlesse life ALCASAR the contempt of worldly and esteem of heavenly things But we need not seek for a mysterie for it is a plaine metaphor taken from birds that fly so the woman being to fly had need of wings and indeed no lesse then two for one would not serve to fly withal A man is said to fly who doth suddenly shunn the sight of men as the Poet speakes of one fleeing swiftly Timor addidit alas Feare was in stead of wings Wings therefore are given to the woman not of a doue which are to weake for to fly long although David wisheth saying O that
an ill speaking mouth Great things blasphemies is put for great blasphemies which are rehearsed v. 6. Here observe that the little horn also Dan. 7. v. 8.20 hath a mouth speaking great things whence it is conjectured that by it Antichrist is shadowed out specially seeing the three following things are also attributed to him as blasphemies against the highest warre with the saints and the time of his rage to be XLII moneths vers 25. Historically indeed that horne seemes to be Antiochus the scourge of the Iewes but Mystically it figured Antichrist For as Antiochus afflicted the Iewish Church so doth Antichrist the Christian Thus we see that the old this new prophesie excellentlie agree both in phrases deeds and illustrate one the other And power was given him to do The first part of his power we have heard now follows the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power of doing The OLD VERSION TO DO OR MAKE some copies adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warre which seems to be taken from v. 7. The sense is all one yet it is better to take it absolutely of making but is not making here put for sacrificing I wonder our Sophisters have not observed this that so they might make the beast a sacrificer or masse-priest But TO DO here is put for to rage and destroy according to his pleasure This is given him by the Dragon God permitting the same yet holding the bridle in the midst of the beasts rage And that we might not imagine the beasts fury to be absolute a term is prefixed unto him for the comfort of the godly Fourty two moneths his rage shall continue long but not alwaies What is meant by these moneths I have shewed on Chap 11. ver 2. The Gentiles shall tread down the holy city XLII moneths The time is the same because the History both there and here is all one so that the treading down of the city by the Gentiles is this very rage of the Beast here being to endure XLII moneths and it will clearly appeare by the sixt Vision treating of the destruction of the Whore and Beast that these moneths took their beginning at the Beasts ascention out of the bottomlesse pit and are now for the most part expired 6 And he opened his mouth in blasphemie The usurpation of his power followeth both by his mouth in this verse as also in action in the following He opened his mouth in blasphemie that is he began to blaspheme in a horrible manner These are the great things which were given to the Beast to vomit out with open mouth that is publikely and in the very height of pride and malapertnesse Now what are these but those great priviledges the Romish Beast boasteth of as that he is in Gods stead yea a god and Christs Vicar on earth Peters successour having alone the Keyes of Heaven that he is the invincible Monarch of the Christian world the Prince of Bishops the head and spouse of the Church the King of Kings the Lord of heaven earth and hell the alone interpreter of the holy Scriptures chiefe Judge of all religion having all laws and mysteries lockt up in his breast the chiefe decider of the Catholike faith judgeing all men but to be judged of none to whom none may say though he lead thousands of soules with him into hell My Lord the Pope why dost thou so to whom is given all power in heaven and in earth who opens and no man shuts shuts no man opens who loosing no man bindes and binding no man looseth forgiving iniquities taking away the sins of the world with many other blasphemies which proceed out of his lascivious mouth But distinctly or in particular the bent of his blasphemies are against God his name his tabernacle and them that dwell in heaven Now to shew again how he blasphemeth God and his name It is by doing that which the Apostle foretold of Antichrist and which we see the Pope of Rome to do even at this day viz. he opposeth and exalteth himselfe against all that is called God or that is worshipped so that he as God sitteth in the temple of God shewing himself that he is God for he arrogates to himself the name and honour of God suffereth his Clawbacks to cry out Who is like unto the Beast Who is able to make war with him he challengeth to himselfe all the rights and works of God that he can create God make some thing of nothing make the word of God that he cannot erre that his decrees are of like certainty and authority with the divine Scriptures that it is of necessity to salvation to be subject unto him that it belongs to him to give the kingdoms of the world to set up depose Kings as he lifteth c. All which things if the Pope doth what is left for God Is not this blasphemie against God his name The tabernacle of God is the Church in which God dwelleth this he also blasphemeth for he falsly affirmes himself to be the Head Bridegrom and Lord therof tyrannically oppresseth and infects her by the poison of wicked doctrine seduceth and as much as in him lies thrusteth her into eternall destruction by his lying signes and horrible idolatry Andreas understands this Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the flesh of Christ in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelt with us Ioh. 1.14 This tabernacle of God he also blasphemeth divers waies for what blasphemie is more horrid against the Son of God then that the Pope should boast daily by his Locusts to create Christ of a piece of bread in the Masse to sacrifice and to destroy him What blasphemie more odious against the office of Christ then that the Pope boasting himselfe to be the greatest high Priest proudly should exalt himselfe as above Christ the great high Priest he denies that the alone sacrifice of Christ is sufficient for the expiation of the sins of the Church unlesse it be again and againe iterated by his Masse-priests he denieth that the merits of Christ alone suffice to take away sins the punishment thereof unlesse through his indulgences he adde a supply from the treasure of the Church which is the merits of the Saints Other things I passe by And them which dwel in heaven I see not why we may not understand these heavenly inhabitants properly of the Angels blessed souls triumphing with the Lamb in heaven for against these the Pope also poures forth his blasphemies more waies then one for will they nill they for his own gain sake he obtrudes false honour upon them makes them gods and builds temples altars and images unto them and by this worship exerciseth a most filthy trade and the most of them he forceth to succeed in the places of Heathenish idols and doth weary them as if they were houshold and tutelar gods with diverse troublesome and sordid services setting one over Hogs another Horses another Asses one over
royall Priesthood to God and Christ c. 5. And in their mouth was found no guile The sixt title is their integrity they are without hypocrisie both in faith Their integrity word and manners This indeed is truely said of Christ alone Isay 53.9 But attributed to the sealed by participation with Christ their head August hom 11 in Apoc. and by imputed righteousnesse He saith not saith Austine there hath not been but there is no guile found c. for such as the Lord findes a man when he cals him hence such also he judgeth him to be c. For they are without fault before the throne of God These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings bible hath not Innocency yet the old Latine and the other Greeke copies have them The last commendation is their innocency and full perfection before God The cause both of this and the former commendation is shewed before viz. because they have washed their robes in the blood of the Lamb Therefore they all are without guile and spot The which if it be referred to the state of this life we must againe understand it that they are such by imputation and and inchoation And then the words before the throne of God signifie not the place but their esteem in Gods judgement as if he should say They are without fault not in themselves and before men but in the eyes judgement of God freely absolving the faithful from all pollution and accounting them as without fault because of the blood of the Lamb If unto the state of the life to come then before the throne not onely signifies the place but also the cause of the blessednes of the sealed ones in heaven for being without fault they shal enjoy the perpetual sight of God which shall be their persect blessednesse And this is that which he said Chap. 7.15 Therefore they are before the throne of God and serve them day and night The second Part of the Chapter Of the three Angels publishing the everlasting Cospell against Antichrist 6 And I saw another Angell flee in the midst of heaven having the everlasting Gospell to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 7 Saying with a loud voice Feare God and give glory to him for the houre of his judgement is come and worship him that made heaven and earth and the sea and the fountaines of waters 8 And there followed another Angell saying Babylon is fallen is fallen that great citie because she made all nations drinke of the wine of the wrath of her fornication 9 And the third Angell followed them saying with a loud voice if any man worship the Beast and his image and receive his marke in his forehead or in his hand 10 The same shall drinke of the wine of the wrath of God which is powred out without mixture in the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. 11 And the smoake of their torment ascendeth up for ever and ever And they have no rest day nor night who worship the beast and his image and whosoever receiveth the marke of his name 12 Here is the patience of the Saints Here are they which keep the Commandements of God and the faith of Iesus 13 And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them THE COMMENTARY ANd I saw another Angel Here followes the second part touching the Angels preaching against Antichrists kingdome Who these are and to what times the prophesie appertaines is much questioned All agree in this that these Angels represent the Preachers of the Gospell in the times of Antichrist But Popish expositours referre the same to the last foure years of the world in which time they absurdly imagine that Antichrist shall beare the sway For how should all those things which are treated of touching the Beast and the Whore from the 13. Chap. unto the end almost of the whole Book be accomplished in so short a space Ribera supposeth they are three renowned Preachers of the Gospell in the time of Antichrist But Alcasar by his consequence is forced to reject this interpretation of the Papists And therefore he feineth that these are the three principall writers of holy Scripture Peter Paul and John The which foolish fiction is refuted by the very naming of it Our interpreters doe generally acknowledge that these things appertain to the times of the reformation of the Church but by what occasion this vision is here againe demonstrated seeing it was before foretold in Chap. 11. touching the measuring of the temple they expound not By our Method it is plaine seeing here we handle the Third Act of this vision that these things are to be compared with the Third Act of the foregoing vision In the second vision indeed there was nothing answering to this because there onely the preservation of the sealed or elect under Antichrist was manifested to Iohn the which is here also treated of in the first part of this Chapter But in the third vision we have the measuring of the temple and the prophesie of the two witnesses Chapter 11. representing unto us the reformation of the Church that should be in the last times unto which therefore we are to returne for the two that is a few prophesying witnesses there mentioned are here said to be three preaching Angels that is they are more then before And this very thing Anselmus as Ribera reports acknowledgeth taking the first Angell to be Elias the second another Prophet and companion of him rightly indeed according to the scope but he erres in the persons But as before we shewed that the measuring of the temple began about the time of the Councell of Constance or a little before so without doubt these three Angels began to preach from that time forward whose ministery no sooner shall be ended but the Beast shall be thrust into utter destruction I saw another Angell flying No Angell had gone before Therefore he was not one of the Harpers or of the multitude of sealed ones Which signifies that from this time another state of the Church was to be looked for An Angell that is a Preacher of the Gospell as before in Vision first the singular number by an enallage being put for the plurall for there should not be one onely but more although at the first but few should zealously set themselves upon the worke of reformation The first Angell is Wickleffe One therefore is named because one should excell and with an heroicall spirit begin the worke This Angell is John Wickleffe Professour of the Vniversity of Oxford a man noted throughout the whole world For when the whole West admired and followed
the Beast he Anno 1371. thundred out the everlasting Gospel in England both in his Sermons and Writings against Antichrist Wickliffes doctrines against Antichrist Balae Cent. 6. c. 6. viz. That in Christs Church there ought not to be any supreme Bishop That the Pope is not the Vicar of Christ but Antichrist that is his priviledges bulls dispensations and indulgences were idle fruitlesse and wicked that ecclesiasticall officers ought not to have civill authority That the Pope and his Clergie had violently taken the Keyes of the Kingdome of Heaven and that neither themselves entred into the same nor suffered others to enter he disproved transsubstantiation Masses offices canonicall houres and other vaine bablings he disallowed the Chrisme in Baptisme and taught that the faithfull were to be baptized simply with water according to Christ example he condemned auricular confession as also the Popish doctrine of poenitence satisfaction and worship of relicks teaching that the Saints ought not to be called upon because they also are servants he utterly rejected the Romish rites new shadowes and traditions he denyed that it was lawfull for any to adde any thing in matters of religion which was not comprehended in holy writ or to make the same more difficult which he complained that the Pope had done He thought that the glorious temples and all the pompe and worship of the Papacy together with the diverse degrees of the Clergie ought to be taken away condemning the orders of Monkes as superstitious impious and very hurtfull to true religion and therefore ought speedily to be forsaken he maintained that the Lords supper ought to be administred in both kindes He wrote as Aeneas Sylvius witnesseth more then two hundred volumes most of them against the Papacy and the wicked life traditions and abuses of Monkes c. To Wickleffe were joyned many excellent instruments in England Richard Killington Robert Langland and others Many in Italy also as Dante 's Marsilius Patavinus Franciscus Petrarcha began to take notice of the Romish Antichrist Wickleffe also left many disciples behind him who after his death which was Anno 1387. manfully opposed Popery A while after the the two witnesses in Bohemia John Husse and Jerome of Prague began more forcibly to oppose Antichrist and plant the everlasting Gospell in the Churches of Bohemia which yet flourish and grow to this day About the same time Nicolaus de Clemangis a man as Trithemius witnesseth excelling in divine and morrall discipline in many Books opposed the Papacy Trithe de scriptor eccles but chiefly in his book of the corrupt state of the Church of yeerly pensions not to be paid to the Pope of the Simony of Praelates c. Adde to these all the witnesses of the truth which are recorded in the Catalogue of witnesses Tom. 2. lib. 19. Now let us consider the actions of this Angell He flyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middest of heaven Like to the Angell who Chap 8.13 proclaimed woe to the world but this here is more prosperous for he publisheth not woes but the everlasting Gospell Middest of heaven that is say some through the middest of the Church Others openly so as he might be seen and heard of al like as such things are conspicuous which appear in the middle of heaven For however the foresaid preachers remained in their places and Churches yet their doctrine and writings were spread through the whole Church Brightmans conjecture I dislike not that by this flying betwixt both is signified the imperfection of the doctrine first published by these teachers for however they saw and reproved the grosser sort of errours in Popery yet in many things they clave unto the dregs of earthly rudiments so as they could not with full flight soare up into the highest heaven for as a man being on a sudden brought forth into the light who along while was in darkenesse lookes upon all things with dazeling eyes so they who many ages together were kept in the darkenesse of Popery could not behold the light of the Gospell but with dimme eyes Having the everlasting Gospell The message or thing published by this Angell he sets forth by an excellent title calling it the everlasting Gospell by which is declared the authority effect and constancie thereof Antichrist indeed will condemne this his preaching and writings as haereticall and full of poyson and labour by the authority of Councils to represse and refute them not by arguments but by fire and sword So did he to Wickleffe whom first he greevously vexed by the Masters of Schooles and afterward thrusting him out of England into Bohemia though he were againe recalled by the King he miserably persecuted him untill his dying day Neverthelesse he went on constantly in teaching and writing And after his death the Councill of Constance caused his body to be taken out of the grave and together with his Writings to be consumed with fire The like they did to the two witnesses John Husse and Ierome of Prague condemning oppressing burning them as haereticks with their books and doctrines Now howsoever the Beast affrighted the world with this tyranny and kept the same a while under his yoke neverthelesse he gained nothing by it For there remained some remnants in England and Churches in Bohemia who constantly maintained the doctrine of those Martyrs untill this day The everlasting Gospell could not be suppressed For it was the Gospell brought by the Son of God out of the bosome of the everlasting Father to wit glad tidings of the remission of sin righteousnes and life eternall freely to be given through the faith of Christ The Gospell I say not of yesterdayes rising as Antichrist calumniates but everlasting revealed indeed from the begnining to the Fathers and Prophets but at length fully manifested and consummated by the Son of God and henceforward shall remaine eternally Whatsoever therefore the Beast and his sophisters indeavour and bable to the contrary yet they shall never be able to overthrow and suppresse the same To preach unto the inhabiants of the earth The effects and lawfull calling of these teachers is here maintained The lawful calling of Evangelicall teachers Gal. 1.7 touching which if Antichrist shall plausibly moue any question as from whom they received this new Gospell what Church before them held this faith by what miracles they can prove their calling c The holy Ghost answereth They have the everlasting Gospell The which is one onely received from Christ and the Apostles and of old abundantly confirmed by miracles so that there is no use of new And they have it to evangelize the same that is to declare and preach it to the inhabitants of the earth They have therefore a lawfull calling to teach in the Church To them that dwell on the earth Thus the followers and worshippers of the Beast the adversaries of Christ are continually called First then the difficulty of their charge is intimated they must have to doe with the
R. 1. Rib. in Apoc 14. s 39. A lca pag. 721. nay the Iesuites themselves Alcasar not excepted do not now oppose the same Yet lest they should any waies prejudice their Pope they feine that by Babylon here is meant not Christian Rome as it hath been more then a thousand yeers under the government of holy Popes But heathenish Rome as of old it was under Emperours But it will easily appeare that this is a vaine evasion For first Heathenish Rome was not the seat of Antichrist touching which seat as all consent Iohn here prophesieth off Neither was Antichrist come so long as Rome remained heathenish Therefore the former Rome is not this Babylon Secondly It cannot be understood of the Old but Popish Rome Babylon is no Pagan but Popish Rome that she indeed it is who hath made drunke all the inhabitants of the earth with the wine of her fornication and that all the Kings of the earth have committed fornication with her For Old Rome however it did abound with most foule idolatry Yet she alwaies gave liberty to all nations subjected to her for to exercise their owne religions and superstitions yea suffered the gods of all other people to be set up and worshipped even in Rome Christ onely excepted as Eusebius records out of Tertullian Neither can it be proved by any history that ancient Rome forced their worship on forraine people whereas on the contrary Popish Rome compelleth and imposeth on all nations and kings her superstitious and idolatrous worship on paine of excommunication seeking to be esteemed the Mother of Churches and in very deed the whole East lucked their abominations and idolatries from her as from the paps of a mother Thirdly In the time of the Fathers before alledged Tertullian excepted Rome was no longer heathenish being under the power of Christian Emperours and yet they call her Babylon Therefore they understood it not of heathenish Rome such as it was not but of Christian Rome such as then it was Fourthly That Rome is Babylon of which it is here said It is fallen it is fallen and which was to be destroyed in the latter times But the ruine of heathenish Rome is not here published as Alcasar vainely feineth for that Rome is ceased long agoe but the destruction of Popish Rome is yet to come for it is foretold to be in the last times These things therefore belong to Popish Rome Fiftly that Rome is Babylon which makes merchandise of the soules of men Revel 18.13 Now this beastly trade was not driven by heathenish Rome but by the Popish Rome as we shal fee heareafter Lastly that Rome is Babylon out of which in the last times Gods people are commanded to goe forth Now they are not bid to depart out of heathenish Rome which hath ceased to be long agoe Neither doe we read that ever any Christians by vertue of this commandement did forsake heathenish Rome but did alwaies constantly there persevere even in the times of most cruell persecutions Gods people therefore are commanded to goe out of Popish Rome Thus we see Rome is this Babylon which must be destroyed Ribera the Iesuite not daring to deny so evident a truth changeth himselfe into divers shapes to salve the Pope First he propoundeth a weighty scruple the which he saith is not yet unfolded by the Patrons of his opinion viz. wherefore John doth foretell so many evills to befall this city which although of old it were the chiefe seat of idolatry yet now is the head of sanctity and defender of the Catholick faith and the proper seat of him that is head of the Church c. But O Ribera Riberas defence of Popish Rome thy doubt is here clearely unfolded by the Angell viz. that this shall be the cause of all these evills because Babylon-Rome makes drunke all the nations of the earth with the wine of her fornications And that which thou speakest of the seat of holinesse in this very thing thou unwittingly accusest the Pope The Pope Antichrist and makest him to be Antichrist For he that possesseth the sea of Antichrist is Antichrist The Pope sits in the seat of Antichrist For Rome which is to be overthrown is the seat of Antichrist 〈◊〉 that is to be destroyed is the seat of the Pope The seat therefore of the Pope is the seat of Antichrist And so consequently the Pope is Antichrist Secondly Riberas evasions touching Popish Rome confuted he objects that it cannot be understood of Papal Rome First because John here describeth a most potent and wealthy city which was the Queen of the world But Papall Rome neither is so now nor ever is likely so to be Secondly because in Chap. 18.20 The heaven and holy Apostles and Prophets are bid to rejoyce over her because God had avenged them on her but whom saith he of the Apostles or which of the Prophets hath the Romish Church or Popish Rome persecuted What injurie hath she done unto them that they should rejoyce at her punishment Therefore he concludeth that Babylon here spoken of is to be understood of heathenish Rome which persecuted the Apostles and Prophets But in vaine he seekes for pretenses in so cleare a matter For he granted before that the future state of Rome is here spoken of therefore he is contradictory to himselfe And as for his objections they are easily answered To the first it sufficeth that Rome did then Lord it over all nations when John wrote this booke The same Rome the Pope now holdeth And besides this even Papall Rome is a most wealthy and powerfull city and the Queen of the world for all the treasures and delights of the Christian world have now long agoe by thousand enticements been drawn unto Rome alone She challengeth the Empire of the world unto herselfe for she boasteth that the Emperours and Kings of the earth doe reigne by her favour and benefit All must be vassals of Popish Rome yea if we beleeve the Iesuits even in temporall things Papall Rome therefore is Lady of all and Empresse of the world according to the verses Roma caput mundi quicquid non possidet armis relligione tenet To the second I say that which he pretends is ridiculous as if because Papisticall Rome had not persecuted the Apostles and Prophets therefore they ought not to rejoyce at her destruction for then also the heaven ought not to rejoyce for was heaven I pray you slaine by Papistical Rome Nay how could heathenish Rome kill the Prophets which never saw Rome Notwithstanding the Apostles and Prophets and heaven it selfe are worthily bid to rejoyce for the destruction of her both because in persecuting the Saints she persecuteth the Prophets and Apostles as also because all creatures ought to rejoyce for the vindicating of Christs glory and destruction of Antichrist whether they have been hurt by him or not Lastly if Popish Rome the which Ribera was not afraid to write shall be punished
7.15 They serve God day and night But in a contrary sence for there is noted the continuance of the Saints their joy in heaven here the perpetuall torment of the damned In the meane while it appeares that by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and night is signified alwaies perpetually and without intermission for however there be no light or day in hell but a perpetuall night or darknesse yet the holy Ghost speaketh after the manner of men who have dayes and nights interchangeably Who worship the Beast That the worshippers of the Beast might leave of to say that these torments are prepared for hereticks whom they so terme the holy Ghost doth expresly repeat that they are prepared for them that worship the Beast and his image Touching whom we have before treated And whosoever receiveth the marke of his name This is that large and Catholick symbole of the Romanists for as we heard Chap. 13. the Beasts name in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lateinos in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romanus 12. Here is the patience of the Saints An hortatory and consolatory exclamation unto the Saints to stir them up to patience under the trials of Antichrist not to decrease in faith and obedience under the crosse but looke up to the promised reward in heaven This is the summe of the two following verses The first member here is the patience of the Saints is taken out of Chap. 13.10 yet the scope is something different For there it was spoken in respect of Antichrists tyranny the sence therefore was thus seeing Antichrists tyranny is so great the Saints ought to prepare themselves patiently to endure lest falling from their constancy they make shipwrack of salvatiō Here it is spoken with respect unto the torments of the Antichristians Hence therefore the holy Ghost suggesteth an argument of patience to the Saints that seeing so tragicall an end is certainely to befall Antichrist and his followers therefore they ought quietly to endure his tyranny knowing the other are to suffer eternall punishment for the same which horrible destruction of the adversaries ought to provoke the Saints to constancy Here are they that keep A periphrasis of the Saints for they are called Saints not who are canonized in Antichrists Calender but the observers of the commandements of God and faith of Jesus and both is opposed to the false worship of the Beast The faith of Jesus is our confidence in Christ the alone Saviour The keeping of the commandements of God is obedience to the Gospell not according to Antichrists decrees but according to Gods Commandements Both these cohere for without obedience faith is hypocrisie here saith he are they that keep for henceforward they shall or let them keep that is we are exhorted to persevere constantly in the faith of Iesus and obedience of Gods commandements that we may be free from Antichrists punishments 13. And I heard a voice Thus much of the exhortation The consolation of the Saints followeth It is an argument stirring up to constancy taken from the reward of heavenly felicity for to use Brightmans words the last evill which the wicked could bring upon them is the meanes of the present felicity of the faithfull It is opposed to the temptation of anathemaes by which the Pope shall strike the three Angels accusing them as broaching a new Gospell That they were enemies of the Catholick Church and damnable hereticks On the contrary the heavenly voice pronounceth them Blessed c. this is the connexion and scope let us now see the words The particle and is continuative for Then as Beza renders it or causall for therefore be constant in the faith of Jesus and obey God against the Beast because or for I heard a voice The words are Johns declaring with what comfort the Saints should raise up themselves to constancy And whence he hath it I heard a voice from heaven Therefore being proclaimed from heaven it is certaine and true he saith not whither it were a voice of God or an Angell But it is the voice of Christ Ioh. 5.24 Ioh. 8.51 who published the same in the Gospell He that heareth my word and beleeveth in him that sent me hath life eternall and shall not come into condemnation but is passed from death to life And If a man keep my word he shall never see death The heads of the voice are three I. a commandement to write II. The argument of the writing III. The proofe and declaration of the argument Write Before in Ch. 1.19 he had a general commandement to write the Revelation This is a speciall commandement to write the heavenly voice Bel l. 4. de verb. c. 4. touching the blessednesse of such as die in the Lord. Both places teach against the Iesuites that the Apostles were commanded by Christ not onely to preach but to write their doctrine Now wherefore is he bid to write That we might understand the dignity of this doctrine the which the holy Ghost would not have to vanish in the aire but to be set down in tables that it might perpetually serve for the consolation of the Church and that Antichrist might not in any wise be able to deny deprave or suppresse the same Write to wit to comfort the Saints and refute the monstrous judgement of Antichrist touching the godly that they are damnable hereticks to refute also the wicked fiction of Purgatory in which they say that the soules of them that die in the Lord are first to be tormented before they can enjoy felicity Blessed are the dead that die in the Lord from henceforward By the second argument of this most comfortable writing the dead in the Lord are declared to be blessed by which is refuted the prophanenesse of Epicures who say that death is the end of things and that the dead are wholly brought to nothing And the wicked opinion of Antichrist touching the unhappy estate of the godly by him accursed as hereticks But the heavenly voice pronounceth them blessed in death Therefore Antichrists beastly thunder-bolts should not terrifie us But let us see who are said to be blessed and when Of the former it is said Who being dead are said to be blessed Mat. 5.11 What it is to die in the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead who die in the Lord. Beza renders it which die for the sake of the Lord or because of the Lord according to the saying Blessed are ye when men shall say all evill against you falsly for my sake The which Ribera also approves And so indeed the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord do sometimes signifie as Rom. 16.1 Receive Phebe our fister in the Lord as becommeth Saints that is for the sake of the Lord. Salure Amplius my beloved in the Lord. Salute the beloved Persis which laboureth much in the Lord that is for the cause of Christ Thus taken the consolation should onely belong to Martyrs that die in the
doe-tumultuously rage without let or punishment promising to themselves perpetuall prosperity Lest therefore the faithfull should be discouraged seeing the sonne of perdition thus to rage and themselves overwhelmed with divers sorrows and calamities here the last judgement is propounded to John in which shall follow a wonderfull change of things For then the Wheat shall be gathered into the heavenly Barne and the chaffe burned with unquenchable fire This I say is the scope and use of the remaining matter in the Chapter But in the coherence of these things with the foregoing I finde all equally at a stay as not perceiving wherefore the last judgement is here againe represented Touching the Coherence interpreters are troubled seing it was before shewed unto John Chap. 6. towards the end Chap. 11. towards the end and afterward againe in Chap. 16. and most clearely in the end of Chapters 19. 20. Ribera as before Chap. 11 hath nothing to say save that the day of judgement is here described by an anticipation because the context of the things themselves requires that the punishment of the wicked be here described But no reason can be given why these judgements should be so often described and that indeed at the end of every Vision except our method be observed in which we have noted that all the generall visions consist of foure Acts answering each to other This therefore is the true cause why the last judgement is here againe represented because the last Act of the fourth Vision now followeth Let us see the words And I saw This is the last part of the vision The last Iugdement figured out by the Harvest and Vintage The day of judgement is figured out by two types The Harvest and Vintage because there shall be two acts of the same The gathering of the godly into heaven and the casting of the wicked into hell fire The former is set forth by the Harvest in which the wheat shall be gathered into the barne according to the parable of Christ Mat. 13.30 The latter by the Vintage because the wicked shall be troaden downe in the lake of Gods wrath that is be tormented with eternall paines of hell So these types may not unfitly be distinguished Notwithstanding it is not amisse to difference them as the whole and part For the Harvest shall not onely gather the wheat out of the Lords field into the garner but also burne the tares that are gathered as we see in the said parable Mat. 13. Thus the Harvest should represent the whole judgement But the vintage shall cast and tread all the grapes in the lake of Gods wrath Now the godly shall not be cast into this lake for they shall not come into condemnation Ioh. 5.24 But the ungodly onely And therefore by the vintage the punishment of the wicked seemes onely to be represented Thus much of the parables in generall And behold a white cloud The person of Christ the Iudge is gloriously discribed in this verse by foure adjuncts 1. by his forme that he is like to the Son of man 2. by the gesture of body he sits on a white cloud 3. by his habit he hath on his head a Crown of Gold 4. By the Instrument He holds in his hand a sharpe Sicle In these words is no obscurity therefore I will not dwell on them They who deny or doubt as Ribera and Brightman that the Son of man doth here denote Christ because it is not said the Son of man but like to the Son of man Neither with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme in my opinion to ground it on a very slight conjecture For in Dan. 7.13 It is plain Christ is said to be like to the Son of man I saw in the clouds of Heaven as it were the Son of man And Paul Philip 2.7 Being made in the likenesse of men he was found in fashion or habit as a man And Rom. 8. He sent his son in the likenesse of sinfull flesh And Heb. 2.14 He likewise tooke part of flesh and blood and Verse 17. It behoved him to bee made like his brethren In which Phrases the verity of Christs humane nature is not denyed but the priviledge of the Man-Christ is noted that though he bee like unto us in all things yet is he not like us man onely but God also neither as man is he borne a sinner of mans seed but conceived and begotten of a Virgin by the operation of the Holy Ghost being not defiled with any staine of sinne That which they say of the Article is infirme For before also in Chap. 1.13 Iohn saw CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Son of man without an Article standing in the middest of the seven Candlestickes Here he sees him sitting as a Iudge on his Tribunall On a white cloud Noting his divine Majesty For God in the Psalms is often said to be carried and ride on the clouds because of his heavenly power This white cloud is that throne of glory whereon Christ saith he will sit Mat. 25.31 The which throne he himselfe interprets of the clouds of heaven Mat. 26.64 Hereafter yee shall see the Sonne of man sitting on the right hand of power and comming in the clouds of heaven according to that in Dan. 7.13 The crown of gold on his head is the ensigne of his Kingly Majesty In Chap. 19.12 he hath many Diadems on his head and on his thigh a name written The King of kings and Lord of lords The Beast also had crownes on his hornes but not of gold and ten onely This Iudge therefore is more powerfull then Antichrist and all tyrants for with an iron rod he will crush all adversaries as a potters vessell in the day of judgement The sharp sickle of a reaper which is in his hand to wit in his right hand denotes Christs judicary and divine power to whom it is as easle to execute his judgement on the whole earth as for reapers with a sharp sickle to cut down the ripe corne ANDREAS the sickle saith he is a symbole of consummation for Christ himself cals the end of the world a harvest Mat. 13. 15. Another Angell came out of the temple This Angell and the other two comming forth out of the temple and altar vers 17.18 are not preachers of the Gospell as Brightman supposeth for at the harvest and vintage of the last judgement preaching shall cease but it is one of the chiefe Ministers of Christ by whom he will execute the judgement He comes out of the Temple to wit of heaven as vers 17. before Chap. 11.19 By and by another comes forth from the Altar of Heaven which is visionally to be taken because properly there is no Temple nor Altar in heaven but formerly in Ierusalem it was fashioned and made according to the heavenly patterne The great cry of the Angell saith ANDREAS denotes the common supplication of all vertues desiring to see the glory indeed of
functions in divers Visions should also be represented under divers Types as sometimes being called the Son of man otherwhile a Lambe a Lyon an Angell c. He is said to come out of the Temple the which Iohn in Chap. 11.19 saw open in Heaven for the Temple especially the Sanctuary was a figure of Heaven Heb. 9.2 so then he came out of Heaven from whence the Iudge shall come We see that all things are dramatically acted in this Revelation for as in Comoedies among men divers persons comming out of divers Scenes do act their parts on the Theatre so it is in these Visions to the end we might more easily perceive Heavenly things by a certain similitude of things done amongst us 18. And another Angell came out from the Altar Seeing the former Angell having the Sickle was Christ the Iudge We therefore do rightly understand this Angell to be some chiefe Minister of Christ whose Cry Thrust thy Sickle is not a commanding voyce or admonitory as if the Iudge were slack in his Office but supplicatory desiring him not to deferre the Iudgement any longer but to execute the same because of the inveterate malice of the world as in verse 15. He comes out of the Altar Or from the Altar that is from Christ who is the Heavenly Altar namely as a Herauld who in the name of all the rest proclaimes the time of the last Iudgement testifies the desire of all the Heavenly Powers for the vindication of the Church and punishment of the adversaries and offers as it were his most ready ministery to the Iudge Having power over fire Hence we learne saith Andreas that God hath set the angelicall powers as administrators of things created by him One over Water another over Fire Dan. 10.13.20 another over another part of the world This exposition I do not altogether reject seeing the Scripture other where testifies that some Angells were set over particular Kingdomes Yet I neither will affirme nor deny whether some are set over one Element others over another because afterward in Chap. 16.5 What is meant by this fire mention is made of the Angell of the waters Neverthelesse it is clear God useth them to execute some one judgement some another Furthermore what this Fire is over which he is said to have power is diversly disputed some understand the fire of the holy Ghost But no created Angell can have power over the holy Ghost who is the eternall God Others the fire which shall consume the world as if this Angell who is said to have power over fire should set the whole world on fire But God shall need no Incendiaties to burne the World Ribera hereby understands the fire of the heavenly Altar by which the Sacrifices of the Saints were burn'd probably indeed but by an allegory not safe enough for seeing the sacrifices of the Saints in Heaven are their prayers and thanksgivings by which they allwayes praise the Lord I see not how it agrees to Christian beleife that any created Angell should have power over this fire But I wonder that none have applyed it to the fire of Purgatory Bede applyes it to the fire of Punishment which Ribera approves not because the punishment of the wicked is here Metaphorically figured not by fire but by the Wine-Presse of Gods wrath yet a little before we heard that the ungodly should be tormented with fire and brimstone the smoake whereof should ascend up for ever and ever This interpretation Bullinger followeth and we also approve of for fire in the Psalmes and generally through the whole Scripture denotes Gods plagues and punishment on the wicked the which he executeth by his Angells This Angell therefore hath power to wit ministerially over Hell fire because by this Angell or by these Angells for it may be an Enallage of the singular for the plurall Christ the Iudge will cast the tares into eternall fire which agrees with the Parable of Christ Mat. 13.42 They shall cast them into a Furnace of Fire And gather the Clusters of the Vine of the earth A Vine doth sometimes denote the Church Isa 5.1 Mat. 20.1 Into which the Lord sends divers labourers to dresse the same But here it signifies other the Church of malignants or the world of ungodly men therefore he calls it the Vine of the earth for the whole multitude of the wicked who are not those ripe grapes which the Lord looked for and found not in his Vineyard Isa 5.2 but it is taken in the evill part for the wild unripe and sowre grapes which God in wrath threatens to cut off And they are said to be ripe not for new Wine but Verjuyce because when the wickednesse of the ungodly is grown to its full ripenesse destruction ruine necessarily followes 19. And the Angell thrust in his Sickle The execution will be short for the Iudge when the houre is come shall without any let cut downe the Vintage of the earth that is execute wrath on the wicked by casting them into the great Lake of Gods wrath The lake of Gods Wrath is great Hell metaphorically is called the lake of Gods wrath or the place of infernal torments for as the clusters of the Vine are troden in the Wine-presse so the Reprobates shall be punished in bell It is great that is large enough to containe all the multitude of the wicked that perish A large Vintage requires a spatious place now this Vontage shall be the greatest to wit of all the wicked even from Cain the first parricide 〈◊〉 the last 〈◊〉 which shall be death And therefore the lake must be great 20. And the Wine-presse wa◠troden without the City This shall be the thrusting of the wicked into eternall torments Without the City viz. the Heavenly Ierusalem which is described Chap. 22.15 Without shall be dogs and sorcerers and whoremongers and murtherers and Idolaters and whosoever loveth and maketh a lie which is the proper description of the Grapes of the Vine of the earth to be troden in the great lake of hell and to be cast forth into utter darknesse where shall be weeping and gnashing of teeth And blood came out of the Wine-presse The Scripture is wont to call red wine the blood of the grape of the like rednesse thereof Here he calls the liquor flowing out of the lake Blood not by reason of the colour but to denote the bloody and horrible kinde of punishment that is to befall the wicked for seeing they could not be satiated with the blood and slaughter of Saints therefore hell also being made red with their blood shall not be satiated for ever and ever Vnto the Horse-Bridles He aggravates the horriblenesse of their plagues from the great abundance of blood flowing out of the Wine-presse both by the space of a thousand and sixe hundred furlongs and the depth so great that it reacheth even to the horse bridles For there shall be an innumerable multitude of the clusters of the earth
The scope and use of this vision For First it teacheth that after the beasts kingdom hath flourished and vexed the Saints a long time it shal be weakened by preaching of the Gospell Secondly It shall allwayes notwithstanding remaine in some power not ceasing to make War with the Saints untill the end Thirdly Howsoever it shall tyrannically rage against the Reformation of Evangelicall doctrine yet it shall never be able again to suppresse the same but there shal be many Angels to poure out the vials of Gods wrath on the throne thereof Lastly as the Gospell shal be pleasing and saving to the elect because by it they overcome the beast for which they shall celebrate God with perpetuall praises so to Antichristians it shall be grievous and mortall because being turned into rage in regard of the successe thereof they shall fret and grieve to see their kingdom which seemed immoveable to be weakened lessened and go to ruine untill being wasted with the last plagues they shal be cast according to the threatning of the third Angell Chap. 14.10 into everlasting torments of fire brimstone Now hence the spirit suggests a twofold comfort unto us The first from the often renewed plagues of the beast whose power wealth luxuriousnesse and oftentation was great as we heard Chap. 13. But we need not be offended at those shadowes for she shall receive and feel inward torments and gnawings by the preaching of the Gospell and in the middest of her delights be tormented by Gods wonderfull judgements and severe plagues The second from the finall fall of Babylon the Popes parasites affirm that the seat of Saint Peter shall endure for ever that the Catholick Romane Church being founded and strengthened by God shall stand c. That the Gates of Hell shall not prevaile against her but Babylon shall come in remembrance before God and in a moment be cast down by an earthquake so she shall cease to vexe the Church and persecute the Saints We have heard the Argument Scope and Vse of the Vision now it is partly dramaticall partly propheticall The Dramaticall part containes certaine preparatory apparatitions serving for the Order and preparation of the vision Chap. 15. The Propheticall part foretelleth the kinds and encreasing of the seven plagues on the worshippers of the Beast Chap. 16. CHAP. XV. The Argument Parts and Analysis This vvhole Chapter is a preparation to the follovving Vision for Iohn declares here vvhat vvhat manner of things he savv before the pouring out of the seven Vials The parts here are three I. THe seven Angells with so many plagues ver 1. II. A company of Harpers ver 2 3 4. III. The clothing of the Angells vers 5 c. In the First he expoundeth what he saw I. generally A great and marveilous signe in Heaven II. specially seven Angells with their Instruments having seven plagues The which he describeth by the Epythite Last with the reason hereof because in them is filled up the wrath of God verse 1. In the second he expoundeth I. The place of the harpers A sea of glasse II. The harpers themselves whom he describeth 1. by the effect They had gotten the Victory c. 2. By their station standing on the sea of glasse 3. By the Instrument having the harpes of God vers 2 4. By another effect And they sang verse 3. III. The Argument of the song generally from the Author and subject The Song of Moses and of the Lamb. And specially so far as concerneth the words and the sense consisting of a Preface Proposition and Reasons The Preface is laudatory figured out by an exclamation to God I. They declare his power and Majesty Lord Almighty King of Saints II. His workes by the adjuncts of quantity and quality They are great and marveilous III. His Iudgements by the adjunct qualitie of Iustice and Constancy Just and true are thy wayes ver 3. The Proposition The Lord is to be feared and glorified It is figured out by an Interogation Who shall not feare c. The reason is threefold 1. From the Property of God for thou onely art holy 2. From the worship due to him All nations shall come 3. From the moving cause Thy Iudgements are made manifest v. 4. In the third he rehearseth 1. The receptacle of those Angells The Temple of the Tabernacle opened in Heaven ver 5. 2. Their gesture They went out 3. Their habit having seven plagues 4. Their ornament clothed in white and pure linnen ver 6. 5. The Instruments given them he gave them golden Vialls which he describeth by the number seven And what they contained full of the wrath of God c. verse 7. 6. Two effects 1. The smoake of Gods Majesty filling the Temple 2. A shutting out of all persons from entring into the Temple during the time of the plagues verse 8. The first Part of the CHAPTER The Argument of the Vision seven ANGELS with so many PLAGUES 1 And I savv another signe in Heaven great and marveilous seven Angells having the seven last Plagues for in them is filled up the vvrath of God THE COMMENTARY I. Why the Visions are iterated AND I saw another Signe Iohn is not informed by one Vision but by many touching future things that so by comparing the obscurer types with the plainer the Revelation might the better be manifested The iteration therefore of the Visions is not in vaine Now it is to be observed The following things doe all belong to Antichrists judgement after that the Beast that is Antichrist was once mentioned his tyranny and pompe plainly described in the foregoing Vision the remainder of this whole Prophesie containes descriptions of the judgements by which God will restraine and destroy Antichrist but deliver the Saints from his Tyranny and bestow the rewards of Victory on them both to the end to meet with the scandall of desertion of the godly And to the terrour of the wicked and comfort of the godly least it should be thought that Christ neglects his under the Crosse or to be a sleep or want power to suppresse Antichrists rage as also that in hope of Victory and glory to come they might with the more alacrity resist Antichrist and persevere constant under their long during troubles To this end tend the seven last Plagues which God in the last times will poure out on the Throne and followers of the Beast Let us henceforward keep this use in memory Iohn therefore saw another signe What a signe is that is another Vision signifying events divers from the former for a signe is that which makes something divers from it selfe to come into the cogitation Austin lib. 2. de doctr Christi cap. besides the shape or forme it suggesteth to the senses But as signes are not the things themselves so the things themselves are not to bee sought in the signes as if they were included according to the common errour now adayes touching the Sacramentall signes which
except thou affirme them to be changed into the things they represent or really to containe them presently they are reputed as vaine and empty things But it s enough for the Sacramentall use of signes if they make spirituall things to come into our minde and beleefe But this by the way In Heaven That is as most interpret it in the Church But there is no need of an Allegory for these are heaveny Visions And Iohn saw these sights acted on the heavenly Theatre Great A great signe as Chap. 12.1 shadowing out great things It requires attention as also the following Epithite Admirable representing things worthy of admiration to wit the great wonderfull judgements of God in delivering his Church and casting down Antichrist for it is a thing indeed to be wondred at that the powerfull Kingdom of the Romane Antichrist should be only weakned by such a contemptible and weak meanes as the preaching of the Gospell It is also admirable that the faithfull men despised should fight against and overcome the Beast Thus these Epithites serve to comfort us knowing that the Church shall certainly overcome Antichrist Seven Angells He summarily propounds the whole Vision which he expoundeth afterward Therefore we will not stay long upon it Of seven Angells mention is made in Chap. 1. ver 4. and Chap. 8. verse 2. 16. 1. 17.1 21.9 In all which places they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepting in this place whence it might be questioned whether these seven be the same with the former that sounded the Trumpets Brightman thinkes they are not the same neither do I dislike his opinion if we take the Angells for the Ministers of the Gospell because the time of the six former Trumpets and these Vialls is different Yet we may rightly understand they are the same because the said seven Angells that is many for a septenary number doth indefinitely signifie perfection doe type out divers persons in sundry Visions The last plagues Having the seven Plagues That is as we have it expounded in ver 7. Seven golden Vialls full of the wrath of the living God c. The Plagues which God in wrath will inflict on Antichristians are said to be the last because they shall happen in the last times For the christian Church hath four periods One under the Rome tyrants The second from Constantine under Christian Emperours untill the times of Phocas The third under Antichrist swaying in his full vigour from Pope Boniface III. unto Leo X. in whose time Antichristian power began to decline The fourth under Antichrists declining from Luthers time to the end Unto this last period belong the last plagues The foure periods of the new Church Thus John himselfe expounds it because in them is filled up the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled up for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be filled up by an Enallage of the Preterperfect for the Future usuall with John because of the certainty of the events he signifies therefore that the plagues should continue unto the end One Plague following another till the last did put an end to Antichrists rage and the Churches troubles They are said to be seven for the number of the Angells that is divers and continuated as we shall see hereafter Ribera moves a Question how Iohn should returne from the Harvest and Vintage of the last judgement even now described A question about the order unto the seven Plagues which are to be before the judgement neither indeed is it a frivolous Question yea insoluble to Ribera and all such who make the Revelation a continued History he himself hath nothing to answer save his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that the Prophets do not alwaies observe the order of things as they are done that it was needfull the plagues of the wicked should often be inculcated of which the last indeed is true but for the other there is no reason viz. why the last judgement should so often be anticipated unlesse we observe that all the Visions the first excepted do end in the last judgement because every of them do represent either the generall History of the Church as the three former universall Visions Or else the last times of Antichrist and of the Church as doe the three following speciall ones The second part of the Chapter The Fift Company of Harpers 2. And I saw as it were a sea of glasse mingled with fire and them that had gotten the Victory over the beast and over his Image and over his marke and over the number of his name stand on the sea of glasse having the harpes of God 3. And they sing the song of Moses the servant of God and the song of the Lambe saying Great and marveilous are thy workes Lord God Almighty just and true are thy wayes thou King of Saints 4. Who shall not fear thee O Lord and glorifie thy Name for thou onely art holy for all Nations shall come and worship before thee for thy Indgements are made manifest THE COMMENTARY II. ANd I saw as it were a sea of glasse Before the Angells pour out the plagues a company of Harpers come forth on the Theatre celebrating the power judgement of God And why so to prevent the thoughts of the godly lest they might think that the following plagues were repugnant to the goodnesse and justice of God and the blasphemies of the wicked that they might not accuse God of cruelty and complaine of injury done unto them It serves also to the decency of the Vision for as in Commoedies musicall interludes are againe and againe iterated at the ending of their Acts to delight the beholders and drive away tediousnesse so in this apparitionall Revelation are heard almost in every Vision a company of singers as it were in distinct Acts least either Iohn in the contemplation of so long a Revelation or we in the meditating thereon should be over wearied We have heard the scope of this apparition Now let us see who these singers are where they were how and what they sang First the place is noted A Sea of glasse mingled with Fire the meaning whereof we shall the better understand when we know what this company of singers is I saw them that had gotten the victory If they got the victory over the Beast then the beast had fought with them Who these harpers are to wit the same who made war with the Saints Chap. 13. verse 7. These Harpers therefore are those Saints there mentioned The successe of the war is not prosperous to the Beast he sought to devour them but on the contrary he himselfe was vanquished though indeed it was a bloody victory to the Saints This divine miracle ought to animate the godly cheerfully to fight against the Beast But how do the Saints overcome the Beast seeing in Chap. 13.15 the second beast caused all that would
But by that war God will root them both out together It is called a great Day because the judgement of that day shall be great and wonderfull by the slaughter of all adversaries of which in Chap. 19. 15. Behold I come as a thiefe By a prophetical Parenthesis he exhorts us unto watchfullnesse And it is inserted by the occasion of that great Day in which the enemies shall come to fight against Christ Christ then on the contrary shall come to cut off the adversaries Now this his comming shall be sudden and unexpected like a thiefe in the night as Mat. 24.43 Luke 12.39 1. Thessa 5.2 Reve. 3.3 We must watch therefore least being brought asleepe by the cares of the World we be on a sudden oppressed by that great day of the Lord. And keepe his garments That they be not polluted with the defilements of the flesh and of this World or rather that they be not secretly stollen away for if their garments be taken from them they shall be forced to goe naked having nothing wherewithall to cover their shame 2 Cor. 92 This exhortation agrees with the doctrine of the Apostle We desire to be clothed upon with our house which is from Heaven if so be that being clothed we be not found naked And with that of Christ unto the Bishop of Laodicea Chap. 3.18 I counsell thee to buy white raiment that thou mayst be clothed and that the shame of thy nakednesse do not appeare See the exposition on that place And indeed Beza supposeth that this Parenthesis is for some reason from thence here inserted but there is no cause of such suspicion seeing the occasion of the Parenthesis is manifest and that the metaphor taken from garments is familiar to this Booke 16. And gathered them The old Version And he shall gather them as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in his latter Edition he gathered them according also as it is in our English Translation to wit Christ or God referring it to the foregoing Verse But in his former more rightly And they gathered them viz. the three uncleane Spirits for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do cohere as if he had said The spirits went forth to gather the Kings of the world and they gathered them the 14. verse as we have shewed being inserted by a parenthesis It is true the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the singular number may carry both senses notwithstanding it plainely appeares from the end of the Spirits going forth that in the Text by an Atticisme usuall to the Greekes the Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirits being plurall is joyned with a verbe of the singular number Now the end of the Ambassage of the uncleane Spirits was to gather the Kings least therefore it should seeme they had bin slacke in their office their endeavour is added And they gathered them viz. to the Battell for by their importunitie subtilty and jugling they perswaded the kings to take up this warre The Kings therefore of the earth and of the whole world are in readinesse with their armies for to defend the Beast against God Almighty O detestable madnesse The whole world will be up in armes no corner shall be in quiet or free from the warre of these frogs And indeed it seemeth that towards the end of the world it shall come to passe that not onely Popish kings who then shall be but few but also forraine and barbarous nations as of India Asia Africa being induced by the craft and deceit of the frogs shall joyne their forces against the professours of the Gospell for to restore the authority of the Pope What a confusion shall there then be in all places And how great shall the feare and trembling of the godlie bee Now what shall be the event of this unhappy expedition This is reserved to the following Vision onely the place where the battell shall be fought is set forth by the Hebrew word Armageddon Of Armageddon the place of the battell concerning which if I should alleadge the severall guesses of Interpreters seeing it seemes not to be manifested either by Scripture or Histories time would faile me In the writing of the word copies do differ generally it is writen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harmageddon with two dd some have it Harmagedon with one d some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermagedon with E divers significations are also alleadged Jerome expounds it The mountain of thieves Others A cursed Troup from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others The army of malediction or destruction Others The deceit of destruction Others The ruine of the River or streame Others The mountaine of the Gospell Others The mountaine of apples or fruit Two of these opinions I like best First theirs who render it The deceit or guile of destruction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subtle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies cutting off or ruinating that the very place of the battle it selfe might discover the imposture of the Frogs who having put the Kings in hope of a great prey should deceitfully bring them into the place of their destruction where they shall be slain in a horrible manner not by the sword of men but by the sword of Almighty God for while they tumultously rage and fiercely fight against the Gospell in a moment they shall all be oppressed by the last judgement and be cast into the Lake of brimstone with the Beast false Prophet and the Frogs as it is in Chapter 19. verse 19. The other opinion of Beza I rather approve that Armageddon is that place where Josias unhappily fighting with Necho king of Egypt was slaine as we read 2. Chron. 35.22 Zechar. 12.11 where it called the field or valley of Megiddon here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountaine Megiddon for at the foot of the mountaine was a valley or large field for Combat but Megiddo was not the name of the mountaine or field but of a citie after which the field and the mountaine called Gilboe neer unto the same took their denomination Neither doth it hinder that the field Megiddo was tragicall not unto the adversaries but to good Iosias for it may be answered that two things are here aimed at The opportunity of the place as being most fit for battle and the mourning which there was of old for the death of Iosias the which at last shal be here in regard of the destruction of the adversaries The summe is this This cursed armie here treated of shall bee gathered into the place of its destruction which is not meant of one certaine place but wherever it be that these unblessed Troupes shall then gather themselves and rage against God there the day of judgement shall come upon them The pouring out of the seventh Viall into the Ayre 17 And the seventh Angell poured out his Viall into the ayre and there came a great voice out of the
the profits and delights of Babylon had rather remaine in her and perish then obey the commandement of God Yea such also who being ensnared by her baites fall from Christ to Antichrist returning with the dog unto their former Vomit Like to the Israelites who loathing the Heavenly Manna in the Wildernesse desired to returne to the onions and flesh-pots in Egypt but remembred not their former miserable bondage Taskmasters Scourges Brick-ovens c. So these indeed greedily embrace the fat Kitching of the Papacy but thinke not upon the miserable slavery of the Conscience and Tyranny of Antichrist But as they lusting after their flesh-pots and onions at last miserably perished in the wildernesse and entred not into the promised Land So let these looke to it how in regard of their Apostacy they will satisfie their wounded consciences at the hour of death and what answer they will give Christ the Iudge at the last day Least ye be partakers Some weighty causes of the Commandement are added The first is least they be defiled with her sins for he which dwels near a cripple learns to halt and he that rubs a scabby person may easily be infected Our admirers of Rome plead indeed that they can without wounding of the conscience be conversant there and behold the Masse Idols and Pompe of Babylon But their pretence is false because God forbids the same and experience proves the contrary for they are forced at the least to uncover the head bow the knee to the Masse Idols Pope and by outward shews to give approbation to Babylons Idolatry except they would endanger themselves But that this is to participate in their sins cannot be denyed by any sound reason for to shun sinne is to avoid the occasion thereof Let such therefore call to mind that true saying Esto procul Roma qui cupis esse pius And of her Plagues Another cause Lib. 8. cap. 28. least being overthrowne by the fall of Babylon we suffer justly for our rashnesse and backwardnes Mice as Plinie writeth depart out of the house when it is ready to fall and the Spiders first fall downe with their webs A little before the Siege of Jerusalem by Titus there was heard a voice in the aire Let us depart hence whereby the Christians were induced to go over Iordan to Pella Having therefore these examples why should not the Godly depart from Rome being near to destruction that they be not partakers of her plagues for when a house falls all that are under the roofe must of necessity perish 5. For her sinnes have reached A third reason is taken from the revenging justice of God which although it sometimes deferre yet at length it requires the punishment of wicked deeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath a revenging eye This reason is amplified two wayes First in respect of the sins which are said to have reached unto Heaven Generally all greek Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They followed each other one begetting another so that like chaines fastned together with many rings What is meant by sins to reach to Heaven they reached as it were up to Heaven Andreas and Montanus have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glued together or as it were with lime or morter raised up to so great an heape as it reached even to Heaven This signifies the abominable heaping up and filthinesse of sins which is said to reach up to Heaven that is by excessive guilt to draw down vengeance from God By a like metaphor God makes Kains parricide detestable Gen. 4 10. The voice of thy brothers blood cryeth to me from the earth And the filthinesse of Sodom Gen. 18 20.21 The cry of Sodom and Gomorrah is great the cry of their sinne is very grievous which is come unto mee RIBERA on this place saith well That there is no sinne though never so little but it comes even to Heaven that is unto the knowledge of God although the scripture useth so to speake onely of greatest sinnes ripe for punishment Now hence is refuted the distinction of veniall and mortall sins for to reach to heaven is not onely to come unto the knowledge of God seeing he takes knowledge even of the least that are committed but so to take knowledge of them as being a sinfull violation of the Law and therefore deserving the punishment prescribed in the Law If therefore all even the least of sins do reach and come unto the knowledge of God it followeth that all deserve the punishment of the Law namely death eternall and that none in their kind are veniall that is do deserve pardon not punishment yet indeed by accident they become veniall to the faithfull through the mercy of God Secondly the grievousnesse of her sins are aggravated on Gods behalfe who is said to have remembered them by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or humane affection often in Scripture applyed to God by which is signified not any forgetfullnesse but Gods goodnesse and lenity he is said to forget sinners when he differs their punishment and affords time of repentance and wholly forgiveth them that repent And he is said to remember when the time of punishment is at hand Thus in Chap. 16. ver 19. Babylon is said to come in remembrance before God to give unto her the cup of the fury of his wrath which is repeated in this place Hence three things are briefly to be noted the consideration whereof ought to recall us from sin and stir us up to repentance First that all our sins even the least are taken notice of by God and deserve to be fearfully punished especially if they be heaped up without repentance Let no man therfore think to escape unpunished as if his evills were forgotten or hid from the eyes of the Lord for all the actions of men as well evill as good are open and bare unto him with whom we have to do Secondly If we have a long time gone on in sin without punishment it is to be ascribed to the patience of God by which he leads us to repentance Let us therfore take heed that we abuse not his long suffering and forbearance unto security Rom. 2.3 Lastly that at last sins being heaped up God doth call them to remembrance and will certainly punish them the more grievously by how much he hath forborn the same Let us therefore not persevere in sin in hope to go allwayes unpunished but while God calls not our sins as yet to remembrance let us forsake them Now it may be demanded what is that chain of sin reaching to Heaven Ribera here is silent being conscious to himself that they are the abominations of Papall Rome for either they are of Old Rome or else of Popish Rome Of Ierusalem they cannot be forasmuch as this Babylon by the Iesuits own confession is Rome not Jerusalem though before he falsly and against his knowledge so seined in Chap. 16.19 Neither can they be sins of Old Rome seeing the chaine
to God Iehovah which againe plainely proveth the Divinitie of Christ our Lord. 16. And he hath on his vesture and on his thigh That he may once for all fullie set forth the invineible power and immense Majestie of this Iudge he cals him King of kings and Lord of lords The which title many Monarchs have indeed arrogated to themselves as Nebuchad-nezzar Xerxes Alexander but falsely It beeing proper to this Captaine who alone is the Monarch of Heaven and earth for to him alone is given all power in Heaven and earth Given I say not onely in time according to the dispensation of the flesh through his exaltation at the right hand of God but also from al eternity according to the nature of the Dietie by eternal generation of the Father As the Father hath life in himself viz. from eternity So he hath given to the Son to have life in himself viz. from eternity that as all men honour the Father so they should honour the Sonne also Therefore he hath this title King of kings and Lord of lords common with the Father as being one God with the Father The xxxviii argument of Christs Dietie whom the Apostle sets forth by this his proper title which again is an evident argument of Christs Dietie Now how the Samosatenian hereticks labour to shift this off with the vindicating of the same hath before bin expounded on Chap. 17.14 This name he hath written on his garment to signify that the Divine Power and Majesty of this Captaine shall then be apparent to all creatures that he may be openly acknowledged worshiped by all It is written also on his thigh to denote the eternity of his power and Monarchie For by the thigh the scripture usually vnderstands the generative force and propagation of posterity as often we have it in Genesis and Exodus Therefore he carries the name on his thigh because his kingdome shal be propagated endure to all posterities that is unto eternity 17. And I saw an Angell standing Thus much touching the honourable armies the troopes of Angels Now other administring forces are called foorth which in some manner are to be imployed in executing vengeance viz. all the ravenous birds of heaven Notwithstanding they are not called to the fight but are invited to the banquet Who this Angel standing in the Sunne should bee needs not curiously to be enquired after He was an he rauld proclaiming the Captaines comming being an Angel either really or in appearance For Iohn records what he saw Neither is it necessarie to seeke for mysteries in every circumstance of the visions He cals him indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Angel for A CERTAIN ANGEL because he stood before the other without the Camp going before like an Herauld of armes Standing in the Sunne That is in the midst of heaven in a cleare and high place that he might be seen and heard of al the foules which serves to the decencie of the Action For Heraulds when they publish the Edicts of Princes Vsually stand in some Eminent place that they may be the better seene of all men And here I seeke no other my stery And cryed with a great voyce Like as Heraulds use to doe that they may be heard afar off also the efficacie of the voyce is here noted for this cry shal not be in vaine but at the very instant the foules are in readinesse Now perhaps we may say that this Angel is the Archangel this voice that great trumpet of God with which Christ shall descend on the clouds 1 Thessa 4.16 Come and gather your selves together unto the supper This whole Propheticall allegory is taken out of 39. of Ezech. v. 17. For the Revelation hath many things common with the visions of Ezekiel and Zacharie There the Prophet thus prophesieth against Gog and Magog understood by many to be the two Antichrists viz. the Turke the Pope touching which we shal Treat in the following Chap. v. 8. Assemble your selves come gather your selves on every side to my sacrifice Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slaughter that J doe slay for you The comparing of the present place with Ez. 39.17 even a great sacrifice upon the mountaines of Israel that ye may eat flesh and drinke blood Ye shall eate the flesh of the mighty and drink the blood of the Princes of the earth of Rams of Lambs and of goats c. Al things are alike save that the Prophet is there commanded to proclaime Here the Angel proclaimeth There both the fowles and beasts also are called here the fowles onely There they are called to the sacrifice Here to the Supper of the great God There to eat flesh and drinke blood here onely to eate flesh There to eat the flesh of the Mighty and the Princes of the earth here to eat the flesh of Kings Captains mighty men of horses and of them that ride on them of free-men and bond-men of small and great c. The sense of both Allegories is the same This indeed shall not Litterallie be accomplished at the last judgement for the birds of the ayre and beasts of the field with all the elements shall be consumed with fire But under this similitude is set forth the horrour of the last judgement For as after some bloodie combate the Ravenous birds as Crowes Ravens Kites and such like Harpies flie to the prey as it were to some great Feast and feed upon the dead carkeises so after the like manner the enemies beeing overthrowne by a great slaughter and torne as it were by vultures shall be cast into the everlasting fire of hell This supper therefore is the judgement of God it self by which the wicked shall be consumed He cals it the Supper of the great God Because it shal be prepared by him The xxxix argument of Chr. deity Now This great God is the same who even now was called the King of kings and Lord of lords viz. Christ the Iudge which again is an evident argument of his Divinity 18 That ye may eate the flesh of kings To wit of the earth whom the three uncleane spirits gathered in Harmageddon to fight against the Lamb in defence of the Beast Chap. 16.14 It seemes to be doubtful whither these kings be those ten who were as in Chap. 17. to give al their power to the Beast to fight with the Lamb and be overcome by him The reason of the doubt ariseth hence that those ten kings should hate the whore and burne her with fire that is destroy Rome the seate of Antichrist But it is not probable that they should defend the Beast who shall destroy the whore and seat of the Beast The thing therefore shall be thus If not all yet certainely many of those Ten Kings forsaking the Papacy shall turne to Christ and destroy Rome And that which many shall doe all are said to doe yet some shall still adhere to Popery who after the burning of Rome shall
in the least to be proved by the Apocryphall History touching Raphael apprehending the devill and binding him in the desarts of Aegypt Iohn therefore saw Christ in the forme of an Angell not falling but descending from Heaven to wit by his Incarnation Eph. 4.10 Ioh. 3.13 Hee that descended is the same also that ascended And no man ascended up to Heaven but he that came downe from Heaven even the son of man which is in Heaven But thou wilt say to what purpose was it that Iohn should see the Incarnation of the Son of God a thing known and past some while before Yea it was to great purpose at least in a word to note the originall of the Authour of so great a worke which then began to be done and which was to continue a thousand yeeres that Satan being restrained from seducing the nations the fullnesse of the Gentiles should come into the Church he therefore saw Christ descending from Heaven that he should bind Satan that is destroy the workes of the devill as other so chiefly that horrible Idolatry and diabolicall worshippings by which Iudea excepted he had hitherto seduced all Nations This end of the Angels descending and this cause of the Dragons binding is plainly declared ver 3. For if Satan should have been permitted to sway any longer among the Gentiles in vaine the Apostles had preached the Gospell unto them Therefore Satan was to be bound that is by the singular power of God restrained that he should no longer bewitch the Nations who by the preaching of the Gospell were to be gathered unto the Church of Christ Now I see no reason why we should leave so cleare and plaine an Interpretation especially seeing such as like not the same alledge nothing more probable or agreeable to the present Type The first birth or beginning of the Church gathered of the Iewes and Gentiles was somewhat more manifestly shewed unto Iohn under the Type of a woman in travell Chapter 12. unto which the History of this Chapter doth much accord as I touched in the Preface of the Vision Having the Key of the bottomlesse Pit Touching this Key and Pit See Chap. 1. ver 18. and Chap. 9.1 The Key of the bottomlesse pit is the power of Hell This Christ hath one way Antichrist another way as was there shewed The Pope hath the same by prevarication How christ the Pope have the keyes of the bottomlesse pit Christ by power given him of the Father The Pope hath it to open the Pit of Hell and thence to draw out the pestilent smoake of his doctrine and the hellish Locusts Christ hath it to shut up the Dragon in the bottomlesse pit A great Chaine That is long and strong enough to bind the most cruell adversarie as the forme of a Dragon Chap. 12.13 shewes him to bee This Chaine doth metaphorically denote the omnipotency of Christ and all other meanes by which he hath bound Satan as his Passion Crosse Death and Buriall Resurrection Ascension the sending of the Holy Ghost and chiefly the doctrine of the Gospell by the preaching whereof Christ hath as strongly bound Satan by destroying and rooting out Paganisme among the Gentiles and converting them to the Faith as when a mightie adversary is bound by the Conquerour with a great chaine 2. And he laid hold on the Dragon What is this but the casting out of the Dragon and his Angels into the earth by Michael as in Chap. 12.9 This Angell therefore and Michael there spoken of is one viz. Christ whose Victory over Satan was there figured out generally that he should no more accuse the Elect in the sight of God but here specially that he should no more seduce the Nations as it is in verse 3. And that we may certainly know that this Dragon is the same whom Michael there did vanquish The same dragon that is here bound was overcome in chap. 12. he is here set forth by the same Titles The old Serpent the devill Satan the reason of which we there expounded Now this so exact a description doth altogether constraine us to understand here by the Dragon none other save the devill and Satan For wherefore should hee be defined with so many names which alwayes in Scripture denote the devill if some other adversary ought to be understood Therefore in this place I can no more subscribe to Brightman who will have this Angell to be Constantine the Dragon Maxentius and Maximinus whom he destroyed for the good of the Church then to Lyra interpreting this Dragon of the Emperour Henry V. being bound with the Chaine of Excommunication by Pope Calixtus bound him This binding saith ANDREAS is the casting downe of the devill which was done by the force of the Lords Passion The binding of Satan for thereby the power of Satan is bound a token of which thing was seene in the destruction and overthrow of the heathenish Idolatry the demolishing of Idolatrous Temples the ceasing of Sacrifices on their Altars and at length the knowledge and obeying the will of God revealed throughout the whole world the sum is It is Christs victory over Satan of which mention is made in the Gospell The Prince of this world is judged Io. 16.11 Luk. 10.18 Ioh. 12.13 I saw Satan as lightning fall from Heaven Now shall the Prince of this world be cast forth But the manner of his binding is more exactly expressed in the following verse 3. And cast him into the bottomlesse Pit That is thrust him as it were fettered into the Infernall Prison And shut him For shut him up locking as it were the bottomlesse Pit that the Dragon might not come forth And set a seale upon him To wit on the doore of the bottomlesse Pit that neither he should breake out or any dare to breake open the prison before the time as the Iews sealed the doore of Christs Sepulchre Mat. 27.66 Dan 6.17 And Darius with his owne Signet sealed the Den of Lions that there might come no deliverance to Daniel save onely from God All these things are spoken after the manner of men to signifie the fullnesse of Christs victory over Satan for by his power and dominion Satan is kept as fast bound as a Malefactor in Prison and shackled by the Iudge An evidence hereof we have often in the Gospell where the devils beseech Christ that he would not send them into the bottomlesse Pit or prison Luk. 8.31 but the end which is added is well to be observed That he should no more seduce the Nation To wit with so free and full sway as formerly he had done The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more is very emphaticall This is the end for which Christ bound Satan that he should deceive the Nations no more Formerly therefore he had freely seduced them now he is bound or hindred from further seducing them that is from hindring any longer the faith and preaching of the Gospell unto the
to the Saints through the presence of the Lord. But more shal be said of this opinion in ver 5.6 These things therefore shall suffice touching the Termes of the thousand yeers It followeth III. What was the condition of the godly first on earth afterward in heaven in these thousand yeers The Explication of this Question is contained in Verses 4.5.6 which now we come to Treat of 4. And I saw Thrones Beza Then I saw but it is better copulatively And I saw for also I saw least these things should be thought to be done after Satans binding a thousand yeers For Iohn saw both Satan bound in the bottomlesse pit and thrones set in Heaven all at one time Augustin doth very well joyne these things to the former and observeth the scope although he vary in the explication of the Thrones When saith he he had said that the devill was to be bound a thousand yeers and afterward to be loosed a little season by and by by recapitulating what in these thousand yeers the Church did or was done in her And I saw saith hee Seats and them that sate upon them and judgement was given unto them we may not thinke this to be spoken of the last Judgement Thus far he saith well but he addeth But Seats or Thrones of the Officers by whom the Church is now governed In this he strayeth from the Scope for Iohn intended to speake not of the Hierarchy of the Church but of the lot of the godly what that was in the meane while both corporally on Earth and spiritually in Heaven And indeed as for the corporall condition of such as among the Gentiles had received the Faith he saw the same troublesome and bloody for he saith they were beheaded for the witnesse of Jesus that is both by Heathenish Tyrants and Hereticks in the first six hundred yeers of the thousand Secondly they were slain by the Beast because they would not worship him and his Image nor receive his Character This was the lot of the Godly upon Earth representing the first Act of this Vision But their spirituall condition he saw to be joyfull and royall because these slaine or beheaded however in the eyes of the ungodly thought to be miserable and that they perished yet sate on thrones lived and reigned with Christ those thousand yeers This was the lot of the Martyrs in Heaven exhibiting the second Act of this Vision If this sense and meaning of the fourth verse be well observed there will be little obscurity in the place otherwise most obscure For hence it appeareth as I said in the Preface that in this Verse is briefly contained the first Act of this Vision touching the calamities of the Church under the Romane Tyrants Hereticks and Antichrist beginning to rage as also the second Act touching the consolations of the Godly who in those thousand yeers shed their blood for the witnesse of the truth Iohn therefore expounded what he saw 1. Thrones 2. them that sate thereon 3. their state and condition I saw thrones Thrones or Seats are placed either for rest for judgement or the Kingdome Before in Chap. 4.4 he saw foure and twenty Thrones and so many Elders sitting on them that is resting from their labours as also adorned with judiciary and royall Dignity These thrones may bee understood as placed for all the said ends but properly for the Kingdome as is shewed in the end of the Verse And they sate upon them Kathizein is properly transitive to place or cause to sit Thuryd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing his Army Often also neutrally to sit Because an action may passe into the Actor himselfe or a man may place himselfe which is to sit This transition is expressed in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he placed himself in Hithpael that is sate down So the transitive signification remaineth whether it be rendred they sate or placed themselves upon them Iohn therefore saw thrones not empty but having Sitters on them But who were they by and by he names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soules of the slaine with the sword but first he shewes what honour was done unto them And judgement was given unto them This Judgement some understand actively of power given to judge the Adversaries Others passively of the judgement spoken unto them against the Adversaries But nothing of such a judgement doth appeare in the Text And Augustine in the fore-alleadged place hath rightly observed that here is not yet treated of the last Iudgement which shall at length bee described in the end of the Chapter I therefore take this Iudgement to bee the royall Dignity given unto them as in Psal 72.1 O God give thy Iudgements to the King because by and by it is referred to the Kingdome And they reigned with CHRIST And the soules Now he nameth those that he saw sitting on the Thrones the soules of them that were beheaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is referred to the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw and declaratively to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate as if he should say I saw soules sitting on the thrones as Brightman and Tossanus have well observed Now he makes two rankes of such as sate Martyrs and Confessours The Periphrasis of the Martyrs is the soules of them that were beheaded that is put to death any kind of way These again he destinguisheth by the times from the distinct cause of their Martyrdom for some were slaine for the witnesse of JESVS others for the Word of GOD. The witnesse of Iesus He meaneth the Gospell of Christ as in Chap. 19.10 for the cause whereof the Gentiles that were converted to the Faith seeing they professed and testified the same with great zeale were troubled and murthered by divers kinds of torments throughout the whole Romane Empire by cruell Tyrants in the first three hundred yeers Now he seeth the soules of these sitting upon Thrones not indeed on Earth but in Heaven neither as yet restored to their bodies as the Chiliasts would have it but without them otherwise he would not have said I saw the soules of them that were beheaded but rather I saw them that were beheaded the which Augustine in the said place hath rightly observed How Iohn could see the soules which are invisible neither are we to enquire how he saw these soules being invisible spirits for he saw them by the Spirit of his minde not with his bodily eyes Now these soules to adde this in a word for the greatest part are the same which Iohn saw under the Altar in the second Vision at the opening of the fift Seale who requiring avengement of their blood had white robes given them and were bid to rest untill c. Here therefore he seeth the same sitting or resting on Thrones Touching the other ranke of Martyrs he saith And for the word of God It is no Tautologie for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word
giving us to understand these soules were slaine for that Essentiall word of God who in the foregoing Vision Chap. 19 13. sate on a white horse that is the eternall Son of God for whose sake many thousands laid downe their lives in the Arian Macedonian and Nestorian tempests c. in the three hundred following yeers Wherefore he saw both the soules of these and of the other Martyrs resting on thrones in Heaven And them that worshipped not the Beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever The Ellipsis or defect is to be supplied from the foregoing part Thus I saw also the soules of such sitting as had not worshipped c. These he distinguisheth from the former because they are latter in time which the adjuncts shew They worshipped not the Beast and his Image c. Perhaps also all were not Martyrs but some of them Professours onely though but few seeing the Beast caused all to be slaine that worshipped him not and his Image Chap. 12.15 These therefore had to doe with the Beast Now the Beast began to reigne rage and to be worshipped in the last Ages of the thousand yeers viz. from the six hundred and sixt yeer as we shewed in Chap. 13. 17. whosoever therefore from that time even unto the end of the thousand yeeres did constantly oppose the Beast and got the victory over him which was said of the multitude of Harpers standing on the Sea of glasse Ch. 15.17 and unto which multitude these also belong are here spoken of and commended for their constancy in banishments torments and all manner of punishments which they suffered in maintaining the Faith of Christ against the Beast Whence we gather these certain conclusions I. That the Beast his Image and his Character were within these thousand yeers because there were then some who worshipped the Beast to wit all the Inhabitants of the Earth Chap. 13.8 and they that would not worship him were either Martyrs or Confessours II. That Antichrist was again to rage within the said thousand yeers because the Beast then was and would be worshipped Now the Beast is Antichrist as appeared Chap. 13. 17. and Ribera confesseth Cap. 13. Numb 1. Cap. 19. Num. 31.32 III. That these yeers are not indefinitely the whole time from the Vision untill the end of the world or untill the comming of Antichrist because Antichrist began to rage between them or while they were running on IV. And lastly that the Papists Antichrist who as they feine shall come and beare sway in the last foure yeeres of the world is but a vaine Skare-crow by which they deceive themselves and the world because Iohn foretold that the true ANTICHRIST should bee manifested within the first Thousand yeeres after CHRISTS descension Ribera saw this knot in Apocal. Cap. 20. Num. 33. therefore to untye the same he saith that which followeth And lived and reigned is not to be referred to those that worshipped not the Beast but onely unto the soules of them that were beheaded for the testimony of Jesus But this subtilty is too repugnant to the Text and sheweth that here the Papists are at a Non-plus for John saith of the very same they lived and reigned Of whom he had before said they sate upon thrones Now these were not onely such as were beheaded but also the Conquerours of the Beast But saith RIBERA he saith not that these were dead or slaine What of that It is enough that he maketh the Confessours also Conquerours of the Beast and saith that they sate with the Martyrs or certainly he meaneth that these also were slaine because before in Chap. 13.15 he had said that all that worshipped not the Beast and his Image were slaine but these worshipped not the Beast and his Image therefore they were either slaine or Confessours that were Conquerours of the Beast and it remaineth that they sate with the Martyrs It remaineth that they lived and reigned in these thousand yeers It remaineth that the Beast was within the said first thousand yeeres for betweene this time Iohn saw the soules of the slaine for the Testimony of Jesus and of them that denyed to worship the Beast but the worship of the Beast could not be refused before he was Lastly it remaines that the Papists Fiction touching the Beasts coming in the last four yeers of the world is as repugnant as the opinion of the Chiliasts to this most manifest place of Scripture And they lived and reigned with Christ these thousand yeeres Now comes as it seemes the inextricable knot which of old drove the Millenaries into by-wayes while they did not sufficiently consider neither the Scope nor the words of the Prophesie nor the Analogie of Christian beleefe The which least it happen to us also let us well ponder the sense of the words directing the same to the scope before declared Let us therefore I say consider of these things in order I. Who they were that lived and reigned with Christ II. How and how long they lived and reigned with him III. Who were the rest of the dead and how they lived not againe IV. What the first Resurrection may bee V. LASTLY What the opinion of the Chiliasis or Millenaries was and how to bee refuted What concernes the first Beza renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived and reigned which are Preterperfects by the Futures shall live and reigne because he saw ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reigne is in the Future But here the Preterperfects are to be retained because they answer to the Preterperfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate notwithstanding the difference in respect of the sense is very little for John speaketh of things to come as past by a Propheticall manner for the certainty thereof but the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ belong in common to both They lived with Christ Who they are that lived reigned with Christ and with him they reigned But who To wit They which sate on Thrones also reigned and lived with Christ namely the Soules of them that were slaine by Romane Tyrants and by the Hereticks for the witnesse of Iesus and the Soules also of the slaine or tormented for denying to worship the Beast as erewhile I shewed against Ribera's subtilty For John declareth the condition of those whom he saw sitting on thrones what it was during the thousand yeeres both corporally on Earth already spoken of and spiritually in Heaven which here he declareth They lived and reigned with Christ to wit contrary to the foolish opinion of the world touching them which is for the consolation of the Godly The world indeed judged these slaine to have miserably perished but death to them was life Oppression a Kingdom with Christ This is the First that the soules of the slaine not restored to their bodies but being out of them as before wee shewed did live and reigne with Christ The Second seems more difficult to be expounded viz.
be seven months much lesse seven yeers but XLV dayes onely Therefore either this latter Fiction of theirs or else the former is false This difficulty by which they see their Fable overthrowne Ribera seeks to shift off one way Bellarmine another Ribera saith In apoc 20. N. 70. the words of Ezechiel signifie power not the Act not as if they shall spend seven months in burying the carkeises But the number of the carkeises shall be so great that if all should be buried there would be need of seven months time for the doing of it Bellarmin understands it that the Prophet speaks not properly but figuratively putting seven yeers for a very long time But by these slights they take not away the difficultie in the least Riberas glosse de potentia is by the Text there refuted ver 1.3 All the people of the Land shall bury them Therefore they shall bury all the carkeises ipso actu because the Land must be cleansed of the carkeises and therefore they shall spend seven months actually in burying of them This Ribera saw therefore at last he was forced contrary to Bellarmine and the common opinion to grant not onely XLV dayes but seven yeeres after Antichrists slaughter unto the day of Iudgement As for Bellarmines shift it makes the difficultie yet greater for whither the Prophet understands properly and definitely seven moneths and yeers or figuratively and indefinitely a very long time it appeareth the Fiction is false which Bellarmine there affirmeth That after Antichrists death Ribera refuteth Bellarmines Fiction there shall be no more then XLV dayes unto the end of the world the falsitie whereof Ribera himselfe doth solidly confute by two places of Scripture both because those things which in Mat 24.38 are spoken touching the security and riot of the world at Christs comming cannot in the least be done in XLV dayes as also because then as soon as Antichrist should begin to reigne it might certainely be knowne when the day of Iudgement should be which to thinke saith he is absurd 1. Thes 5.2 because the day of the Lord shall come as a thiefe in the night But he pretends Mat. 24.36 that perhaps it cannot be knowne by the unlearned No nor by the learned for it is said Of that Day and Houre no man knoweth no not the Angels of Heaven Therefore beeing convinced by the truth he at length ingenuously confesseth that no man can know how long time shall remaine from Antichrist Therefore O Ribera thou seest that time to be foolishly defined of thee by the space of seven yeeres and more foolishly by Bellarmines XLV dayes Behold the power of the trueth and the Iesuites discord Now however it belong not to this place Whether Ezechiel Iohns Prophesie touching Gog be the same to shew whither the Prophesie of Ezechiel and this here in the Revelation be the same or not yet contrary to the Iesuites affirmation we are to hold that here indeed is an allusion unto the Prophesie of Ezechiel both in the name of the adversaries and in likenesse of punishment yet this Prophesie is diverse from that For that did belong unto the times going before Christs comming and indeed hath been fulfilled already but this is to be referred to our and the following Ages in case there shall be any more What I said of the accomplishment is manifest from the Argument of the prophesie which is directed unto the people in the Captivity of Babylon for first God promiseth to bring them againe into their countrey Ez. 39.25 Now will I bring againe the captivity of Jacob c. When I brought them againe from the people c. Secondly he foretels new calamities which afterward shall befall them by their Adversaries Gog and Magog c. of whose horrible slaughter he prophesieth Lastly he promiseth a Spirituall reformation of the Church by the benefits of the Messias shortly after to come in the flesh Ibid ve 29. Neither will I hide my face any more from them when I have poured out my spirit upon the house of Israel saith the Lord Jehovah Now it is certaine the first and third part of the Prophesie was fulfilled And therefore without all doubt the middlemost also it being the chief It is objected that Gog was to come in the latter or last of yeeres that is Eze. 38.8 in the end of the world But the Glosse is infirme It is also said ver 16. that he shall come in the latter or last of dayes Now nothing is more frequent to the Prophets then by this phrase to denote the term of some certaine time Ierem. 49.39 In the latter dayes I will bring againe the Captivity of Elam that is at length or after much affliction Ierem 30.24 In the latter dayes yee shall consider it that is after your deliverance out of Babylon Ezech. 38.8 After many dayes thou shalt be visited in the latter yeers thou shalt come And afterward In the latter dayes I will bring thee c. that is after I have brought backe my people Therefore here also by the latter yeers an indefinite term may be understood Hence Theodoretus wrote Nehem. 4. 6. that these very Nations did straightway invade the Iewes after their returne to hinder them from building the Temple and City But our Interpreters Tremellius and Junius do in my understanding more rightly according to the circumstances of the name and time applie the Oracle of Ezechiel to the cruell warres raised up against the Iewes by the Macedonians Antiochus c. but often put to the worst not without a divine miracle by the Macchabees for they learnedly shew that Gog and Magog do denote the Nations of the lesser Asia and Syria so called after Gyges King of the Lydians with the Kings Antiochi Seleuci Demetrij and Nicanors mighty Oppressours of the Iewes which happened not presently upon their returne out of Babylon but long after in the end of yeers or dayes that is about two hundred yeeres after the Prophesie To these Ribera doth frivously object In Apoc. 20 S. 57. that Josephus and the Iewes write nothing of the accomplishment thereof which had it bin fulfilled they would have mentioned the same neither would they any longer expect the Messias As if forsooth so manifest or at least so probable a truth were to be called into question because of the blindnesse of the Iews Therefore in a word this I do hold That Ezechiels Prophesie touching Gog and Magog grievous enemies and wasters of the Holy Land was not indeed then fulfilled litterally for it clearly appeareth that part of the Prophesie is an Allegory of a Slaughter from Heaven but Analogically or with reference when the Tyrants of Syria and Asia were repressed by the valour of the Macchabees The old new Goggish war But that there by a certain allusion unto the Prophesie of Ezechiel and the accomplishment there of like as the Revelation is full of such Allusions
SAINTS or of the Beloved-City I answer The occasion of the warre is distinguished from the warre it selfe The occasion indeed of the Holy Warre begun by the Christians is in this Prophesie silently passed over and touching this it is true what is objected but false of the warre following thereupon For it cannot be denyed that the Easterne People being first provoked by the Christians have by Satans impulsion compassed about the Campe of the Saints above these five hundred yeeres not ceasing to trouble the same unto this day Secondly it is objected That the Gogish warre shall not begin till the end of the thousand fatall yeeers But these thousand yeers are not as yet begun Answer The former is true the latter is false for as we have shewed in the foregoing consideration those thousand yeers are expired long agoe Thirdly they object That this Gogish warre shall continue but a little while because in ver 3. Satan shall be let loose but for a short season I Answer It s a fallacie figurae dictionis as it is termed for the time of Satans loosing is called a short or little season not that it shall be but for few yeers for so great a warre cannot be undertaken and finished in a little time but in respect of the thousand yeeres then which it shall be shorter because God for the Elects sake will shorten those dayes of which see more ver 3. Wherefore the Gogish warre as undoubtedly it seems is not indeed that very same Holy Warre raised in Syria by Hildebrand and Turbanus Romish Pontifes but the TVRKISH WARRE against Christendome which arose a while after out of the other and continueth unto this day The Catastrophe or issue whereof now followeth The Third Part of the CHAPTER Declaring the issue of the Gogish war the wonderfull slaughter of the adversaries and the casting of the devill himselfe into the Lake of Fire With a Type of the last Iudgement 9. And fire came downe from God out of Heaven and devoured them 10. And the devill that deceived them was cast into the lake of fire and brimstone where the Beast and the false Prophet are and shall be tormented day and night for ever and ever 11. And I saw a great white Throne and him that sate on it from whose face the Earth and the Heaven fled away and there was found no place for them 12. And I saw the dead small and great stand before God and the Bookes were opened and another was opened which is the booke of Life and the dead were judged out of those things which were written in the bookes according to their workes 13. And the Sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their workes 14. And death and hell were cast into the Lake of fire This is the Second Death 15. And whosoever was not found written in the Booke of Life was cast into the Lake of Fire THE COMMENTARY AND fire came downe Here begins the last Act. The event of the Gogish Warre shall bee joyned with the last Iudgement at Christs comming the which is set forth by a most evident Type First specially briefly shewing what was done to Gog and Magog with their Army and what to the devill in this and the following vers Afterward generally what unto all in the last Iudgement unto the end of the Chapter The Gogish Army was at length consumed by fire It is an allusion unto the Oracle of Ezechiel 38.22 against Gog of old I will plead against him with pestilence and with blood and I will raine upon him and upon his hands an overflowing raine and great hailestones fire and brimstone So here against the new Gog Fire came downe from God out of Heaven and devoured them by which Phrase the Scripture usually sets forth the wonderfull and horrible Iudgements of God upon the Adversaries by which at length the wicked are so suddenly destroyed and the Church delivered out of distresse and oppression as the Victory cannot be ascribed but to the Divine Power as in Psal 11.6 Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest shall be the portion of their cup. This serves greatly to comfort the Church for although our sinnes doe too too much fight against us this Oracle notwithstanding sheweth Gods benignity to bee so great as wee may undoubtedly believe that the Turkish power shall sooner bee overthrowne by the most powerfull hand of God from Heaven then that the Church of Christ should be extinguished by the same There are some who thinke that this kinde of destruction by fire from Heaven shall litterally be accomplished upon the Adversaries But I rest in the allusion mentioned for as God himselfe overthrew the enemies from Heaven when as the strength of the Iewish people was nothing to resist the Asian Tyrants so when the power of Christians shall be no way able to chase away or overthrow the Gogish Armies of the East God will suddenly as it were reach out his arme from Heaven to fight for the Church and extinguish the adversaries if not before yet certainly at the brightnesse of Christs coming to Iudgement for untill then this Gogish war as likewise that other of Antichrist shall continue This fire therefore comming from Heaven and devouring the adversaries what shall it be but that sharpe sword proceeding out of the mouth of Christ the Iudge and killing all the wicked Chap. 19.15.21 that is that flame of fire 2. Thes 18. Lib. 20. de in which the Lord Jesus shall bee revealed from Heaven to take vengeance on them that know not God 10. And the devill that deceived them AVGVSTINE confesseth that in this description are certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is C. D. c. 14 some things are before repeated that were done after Among these the first seemes to be that the Enemies being devoured with fire from Heaven by and by the devill also is said to be cast into the Lake of fire For it seemeth that this shall not be till the last Iudgement be past which followeth after This verse therefore by a certaine Anticipation cohereth with ver 14. where Iohn saw Death and Hell to be cast into the Lake of fire Now he joyneth the casting of the devill next with the slaughter of the wicked aversaries to teach us that the devill shall not goe free for seducing the Nations and raising Gog and Magog to battle against the Church but at last bee punished for his great malice together with other adversaries See also 1. Cor. 15.24.25.26 By the devill wee cannot with reason understand any other then that wicked Spirit himselfe for he is the same here who verse 2. is called the Dragon the old Serpent and Satan But the Emperour of the Turks whom BRIGHTMAN here understandeth by the devill belongs in my Iudgement unto the Gogish army devoured with fire
death In my judgement this Prosopopoeia serves to the dramaticall Vision neither is it to be pressed according to the Letter according to which neither Hell can bee cast into the Lake seeing the Lake is in Hell nor Death seeing death is a meere privation of Entitie or Being as Albertus M. calleth it The summe is whatsoever was deadly noisome hurtfull and contrary to happinesse shall all be cast into the lake of fire so as nothing shall remaine to hurt the New Ierusalem Which is the Second Death That is Eternall of which Christ And the wicked shall goe into Everlasting Fire This shal be the last separating of man from God through eternall damnation as the first death was the seperation of him from God through sinne See verse 5. CHAPTER XXI The Argument Parts and Analysis AFter the Capitall adversaries with the rest of the ungodly were judged and cast into the Lake of fire here is exhibited unto John the renovation of the world that shall bee as also the Heavenly glory of the godly under a two-fold Type viz. of a Bride gloriously attired and of a most magnificent City The illustration of which Type this whole Chapter so sets forth as that the wit art hand or tongue of man is able to expresse nothing more beautifull more magnificent more glorious and sumptuous then this structure For whatsoever may seem to conduce to the glory and comlinesse of an Earthly City in respect of wals gates foundation figure streets Temples Air and lastly wealth of the Citizens ornament and pleasantnesse of life all this Iohn sees here to be most eminent and glorious in this Heavenly Ierusalem By which allegorie the holy Ghost would in some measure shadow out that unspeakable glory and felicity which the Church now militant on Earth shall after the end of her wearisome labours in this warfare receive in the Heavens the which eye hath not seene eare hath not heard nor hath entred into the heart of man This Allegory is continued unto the 6. vers of the following Chapter The Chapter may not unfitly be divided into two parts in the former of which Iohn recordeth what he saw and heard in a generall way after the judgement of the ungodly in 8. verses In the latter what he saw in particular thence unto the end In the former hee generally rehearseth FIrst what he saw two things 1. The renovation of Heaven and Earth and overthrow of the former world ver 1. 2. The New Jerusalem which he sets forth from the adjunct holinesse and its heavenly originall comming downe from Heaven and the adjunct ornament which he amplifies by a metaphor of a Bride adorned for her Bridegroome ver 2. Secondly what he heard both a great unknown voyce from Heaven As also him that sate on the Throne speaking The great voyce proclaimes the heavenly blessednesse of the godlie Behold c. consisting in two things I. the abundance of good things which God will bestow upon the Godlie The tabernacle of God is with men c. v. 3. II. The absence of things evill all which God will remove He shall wipe away all tears v. 4 The sitter on the throne 1 testifies the renovation of the world wrought by himself v. 5. Behold I make all things new II. He confirmes the blessednesse of the Godlie erewhile proclaimed I. By a command of writing Write II. By a serious asseveration that the words of the great voyce are true v. 5. III. By an asseveration of a thing so certain as if it were alreadie done It is done IIII. From his nature that he is eternall and cannot lie I am Alpha and Omega 5. By a promise taken out of the Gospel I will give to him that is a thirst III. He sheweth to whom the blessednesse belongs and what it shall be Ioh. 7.3 7. He that overcommeth v. 7. IIII. By an Antithesis he amplifies what punishment is laid up for the ungodly whom he sets forth by eight fowle Epethites v. 8. But the fearefull c. In the latter part he expoundeth what he saw particularlie I. The occasion by which he saw the same the speech of the Angel Come hither I will shew thee v. 9. II. The manner and place of the Vision He carried me to a great Mountaine c. ver 10. III. The Vision it selfe He shewed me a great City ver 10. the magnificence whereof he againe declareth first generally secondly specially Generally 1. From the greatnesse A great City 2. From the Sanctitie Holy 3. From the originall and architect Descending out of Heaven from God ver 10.4 From its glory Having the glory of God ver 11.5 From the splendor or light which he illustrates by comparing it to a Jasper cleare as Chrystall v. 11. Specially he describeth 1. The magnificence of the structure both outwardly and inwardly ver 12 c. 2. The excellency of the light v. 23. 3. The felicity of the inhabitants v. 24 c. In the externall structure he commends chiefly the wall gates form and matter The wall he commends from the greatnesse and height vers 12. And had a wall The gates 1. From the number There were twelve 2. From the keepers At the gates were twelve Angels 3. From the inscriptions Which are the names of the twelve tribes c. Ibid. 4. From the situation or coast On the East three ver 13. The greatnesse and strength of the wall he commendeth from the number and excellency of the foundations upon which it is built It hath twelve foundations and in them the names c. vers 14. Touching the form of the citie he sheweth 1. Whence he learned the same from the Angel measuring Whose instrument A golden Reed and purpose he sheweth To measure the Citie ver 15. 2. The Figure it is four square equall in length and breadth ver 16. 3. The distance on every side 12000. Furlongs The whole Citie containing 56000. furlongs verse 16. The height of the wall he sheweth by the measure to be 144. Cubits ver 17. and the matter of Iasper ver 18. The matter or substance of the City was pure gold like unto clear glasse ibid. Returning to the foundations of the wall he sets forth every thing by the excellency and variety of the matter that is of precious stones which he saith are twelve The 1. Iasper 2. Saphir 3. Chalcedonie 4. An Emerauld 5. Sardonyx 6. Sardius 7. Chrysolite 8. Beril 9. A Topas 10. Chrysoprasus 11. A Iacinct 12. An Amethyst ver 20. The gates also he commendeth from the like matter being cut out of so many pretious stones ver 21. Thus much of the outward building Touching the internall structure hee commendeth 1. the street or Market-place from the matter and clearnesse thereof Pure gold c. ver 21. II. The Temple which 1. he denyes to be externally materiall Neither saw I a Temple therein 2. What kind of Temple it was The Lord God himselfe verse 22. III. The light of the
onely of the inchoated spirituall renovation which is in this life but also of the consummated litterall and proper renovation which we look for at the comming of Christ Now the Heaven and the Earth shall not bee new in Substance How heaven and earth are new but in Qualities as puritie brightnesse and glory for that which is added The first heaven and the first earth are passed away and before Chap. 20.11 From whose face the heaven and the earth c. doth not signifie that they should bee brought to nothing but that they are to be purifyed by fire from all present vanity and defilement So Peter interpreteth the same The heavens burning shall be dissolved and the Elements shall melt with fervent heat Whence the Apostle gathers this weighty instruction seeing that all these things shall be dissolved what manner of men ought yee to bee in all holy conversation and godlinesse And indeed to meditate and doe this tends more to Salvation then curiously to search after the manner of the Renovation Now if any one should say These things John saw but the Heavenly glory Eye hath not seene Eare hath not heard c. therefore the Vision speakes not of this glory The answer is easie Iohn saw not the thing it selfe but he saw certaine representations and types of the things to come Therefore it remaines true that Eye hath not seene c. especially seeing Iohn saw not the same with his eyes but in the spirit And the Sea was no more AVGVSTINE thinkes that the Sea may be understood of the turbulent world 1. Cor. 7.31 which then shall no more bee for the world passeth away with the fashion thereof yet hee retaines the proper sense also but doubteth whither the Sea shall be dryed up by that fervent heat or whither that also shall be changed and purged Indeed we read that the Heaven and the Earth shall bee renewed but I remember not that I have read of a new Sea save onely what is said in this Booke touching the Sea of glasse like to Chrystall Rev. 4.6 but there he speakes not of this world Andreas Caesariensis supposeth that then there shall bee no Sea The renovation of the Sea for what use should there be of it seeing then men shall saile no more Schoole-men thinke that the Sea shall so bee renewed as indeed it shall not retaine its substance because the water is to be consolidated into the globe of the Sphere remaining no longer flowing But these curiosities we leave unto themselves By the New Heaven BRIHGTMAN understands a new worship and puritie in godlinesse By the new earth new Israelites which then shall joyne unto the Church of Christ By the former heaven that passed away the Iewish worship which they shall no longer exercise By the former earth the Iewes themselves who of Iewes shall become Christians By the Sea which was no more corrupt doctrine which shall have no place among the new people for then the Iewes shall cast off their errours touching the Messias which now they maintaine tooth and naile c. What manner of Allegories these are I passe by certainely they depend upon a very improbable conjecture viz. that the Easterne Iewes after the overthrow of the Turkish Empire and burning of Rome should be added unto the Church of Christ 2. And I Iohn saw the holy City Now also the glory of the renewed Church is exhibited to the view of Iohn under the Type of a most beautifull Citie as it were a Bride most curiously adorned The Kings Bible omitting the name of Iohn reads it And I saw which John inserts for certainety sake For Iohn was an Apostle an Evangelist and witnesse of the truth therefore he writeth a thing that is certaine Furthermore the Scripture generally calleth the Church of the Elect Ierusalem because Ierusalem was the Seat of the Church and worship of God according to the Psalme This is my rest for ever here I will dwell because I have chosen her Ps 132.14 But because that Old Ierusalem polluted with the blood of Christ and his Apostles was at length overthrowne He distinguisheth this new Ierusalem from the other by divers Titles He cals it a Citie because of the beauty of its building and afterward addes holy because it shall shine with Heavenly purity and perfect holinesse Here indeed it begins to bee holy Eph. 5.27 Christ sanctifying her unto himselfe with the washing of water in the word but as yet she is not without spot and wrinkle but then he will present her unto himselfe gloriously holy without spot or wrinkle or any such thing He cals it New to difference it from the old and because of its new brightnesse For then the righteous shall shine in glory as the Sunne Mat. 13.43 Lib. 20. de C. D. c. 19 COMING DOWNE FROM GOD OVT OF HEAVEN Because saith AVSTIN It is heavenly grace by which God hath made her Therefore it is said to descend from God out of heaven because God hath chosen her from all eternitie therefore originally she comes downe out of Heaven so Chap. 3.12 Vpon him that overcommeth I will write the name of the Citie of my God the new Ierusalem that commeth downe from my God And Hebr. 12 22. it is called the Heavenly Ierusalem Gal. 4.26 Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is above How the new Ierusalem comes down from heaven But this Epithite seemes to be contrary to our opinion for the Heavenly Ierusalem shall never come downe but remaine firm in Heaven I ANSWER First it may be said that the Vision is to bee distinguished from the thing it selfe The Image of the Heavenly City which Iohn saw in the Spirit came downe or if the Citie it selfe came downe it is visionally to be understood But Secondly this comming downe as above Chap. 3.12 must be taken not of a locall motion but of the originall beginning of the new Ierusalem for whither her existence be said to be above or here below as God from Heaven hath chosen so hath he called justifyed and gloried her Prepared as a Bride By another metaphor he amplifies the dignitie and glory of the Triumphant Church Unto her dignitie belongs that hee saw her as a Bride to wit of the Lambe ver 9. To her glory that he saw her adorned for her husband that is in full beauty now delivered into the hands of Christ her Husband For then shall bee the eternitie of the Heavenly Wedding Above in Chap. 19.7 The Bride made her selfe ready while as yet she was absent from the Lord But now she is prepared because the Wedding Feast is at hand But hence BRIGHTMAN He saw her saith he prepared adorned not as yet delivered Therefore shee was not as yet glorified Answ The participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prepared adorned argue the contrary Now she is a preparing and adorning her selfe But then she shall bee prepared adorned that is fully beautified with
demaunded he is present undoubtedly by Gods Commandement now to shew unto Iohn to whom before he had shewed horrible things things acceptable and pleasing Before he saw a most filthy Harlot the Beasts Whore now he sees a chast Spouse the Lambes Wife This Bride is the glorified Church Therefore he cals her the Lambes wife now deservedly brought and delivered unto the Heavenly Marriage Feast But how saith he I will shew thee Seeing Iohn saw her before ver 2. I answer he had seen her a far off being in the wildernesse But now he is invited to looke upon her more neer at hand Hitherto the occasion 10. And he carried me away in the spirit This is the third time that he was ravished in the Spirit First in the I le Patmos Chap. 1.9 which ecstasie or trance was without any locall translation Secondly when he was carried into the Wildernesse Chap. 17.3 Thirdly now beeing carried to a great mountaine In Chap. 12. v. 18. it is said he stood upon the sand of the Sea when he saw the Beast ascending out of the Sea But that place hath it ambiguously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first and third person neither is there any mention of an ecstasie But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee carried mee saith he in the Spirit intimating a translation not corporall but visionall Thus much for the manner of the Vision He addes the place To a great and high Mountaine Some from this Mountain observe divers Allogories touching the greatnesse and height of things caelestiall and of the Church it selfe applying to this the promise of God Isa 2.2 In the last dayes the mountaine of the Lords House shall be established in the top of Mountaines and shall be exalted above the hils and all Nations shall flow unto it and many people shall goe and say come yee and let us goe up to the mountaine of Jehovah c. In which Oracle is contained the calling of all Nations unto the Church of the New Testament which of old was shadowed out by the Temple of mount Sion But the present place respects not at all the gathering of the Gentiles unto the Church but the glorified Church is exhibited to Iohn from this Mountaine Therefore I see no other use of this great and high Mountaine then that from it Iohn might the better view the Holy Citie and Bride of the Lambe And he shewed unto me a great Citie He had promised before to shew him the Bride the Lambes Wife For which he shewes him a Citie because the glorified Church is both the Lambes bride and the Citie of God A Bride because of her Spirituall Marriage with the Lambe and her Chastitie and Heavenly ornament with which shee shall shine for ever with Christ A Citie because of the most magnificent building comely order invincible strength and steadfastnesse by which she shall stand for ever against all the gates of Hell The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here rather to be rendred by the latine word Vrbs then Civitas For Civitas commonly signifies the multitude and the priviledges of Citizens but Vrbs the building it selfe as the Wals Gates Streets Palaces Houses Temples c. He calleth it Great as before v. 2. viz. in largenesse ornament and glory for it is the great Citie of the Great God full of Citizens Holy in purity and heavenly cleannesse without all defilement and filthinesse The name thereof is Ierusalem that is where peace is seene from the Hebrew Jireh salem Lib. 7. de bello Iudaico cap. 18. that is to see peace of old it was the head Citie of Judea builded by King Melchisedec as Iosephus writeth and was the Court of David the Seat of the Temple and divine worship and a Type of the new Church and therefore the glorified Church retaines the same name because she shall see everlasting peace Comming downe from God out of heaven It did then indeed visionally descend that Iohn might see it But in truth the Church also descendeth from Heaven because hence it hath taken her originall See ver 2. as being founded in the eternall election and love of God and all the glory and happinesse she receiveth is from the grace of God 11. Having the glory of God Being to declare the most magnificent structure of this Citie he begins from the glory and light thereof For Cities take not the least commendation from the qualitie and heathfullnesse of the aire and pleasantnesse of the place This Citie for its aire and most healthfull situation hath the glory of God that is the majesty of that inaccessible light which God inhabiteth then which nothing can be thought on more excellent and glorious This glory is expounded ver 23. And her light The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly not light but a lightsome body casting forth light from the same Two such great Lights God in the beginning set in the Firmament the Sunne and the Moone What this is he wil shew us in ver 23. Now he speakes of the qualitie thereof LIKE VNTO A STONE MOST PRETIOVS even like a lasper By which Allegory he intimates the unspeakable excellency of the light For a most pretious stone is incomparable most bright and most desirable Like a Jasper stone This is a most noble Gemme of it are divers sorts of excellent vertue Lib. 37. c. 9 and as Plinie writeth it is used in all the East for a preservative against the most pernicious poyson Like to Chrystall Then which nothing is more bright See before Chap. 4.3 or cleare striving as it were with the Sunne in brightnesse See above Chap. 4.6 It sheweth therefore that the light of this Citie is not onely healthfull dispelling all poysonous and hurtfull things but also most bright Why doth he not liken it to the Sunne This Citie shall have neither Sunne nor Moon but that which is clearer then the same Perhaps also because the heat of the Sun is troublesome the coldnesse of the Moone is usually hurtfull to the body but here shall bee nothing either troublesome or hurtfull 12. And had a wall Now he describes the parts of the Citie most obvious to the sight externall and internall Hee begins with the wall compassing the streets about for it is convenient that a Citie bee invironed and fortified with wals that the lives and estates of the Citizens may be preserved from the incursions of adversaries and wild Beasts For wals are called Mania a muniendo of fortifying These must be high thicke and strong Such was this wall great in thickenesse and very high as in ver 17. ANDREAS saith By this wall we may understand the hedge of Gods safeguard and protection Wherefore it signifies that the life and safety of the glorified Church is sure and in no danger of externall force or hurt because the wall of Gods omnipotencie defendeth and keepeth the Citie But it will not hence follow seeing the
the gates then here Here it shal be of security There for the exercising of spirituall trading night and day that is for the gathering of all Nations and the Kings of the Nations unto Christs kingdom Therefore the gates shall not be shut that is no man shal be kept out of the Church but they shall alwayes stand open that is all men shal be called unto the Church by the preaching of the Gospell Whence it is evident that the Prophesie there speaketh properly of the state of the Church-Militant and that the same is here applied unto the security of the Church-Triumphant 26. And they shall bring the glory and honour of the Nations unto it What in ver 24. he had said of the Kings onely he extends unto all Nations viz. that hither they should bring their glory and honour They shall bring the glory of the Nations for the Nations shal bring their glory By an Hebraism he nameth the GLORIE AND HONOUR OF THE NATIONS for the Nations that shal be glorified which then shal walk in the light of this City Which again makes nothing for the Church-Militant unto which indeed the Nations do bring their glory that is subject their wealth Cities Provinces and Kingdoms to Christ But by doing of it in this life they also bring the same unto the Heavenly City because for this Earthly glory they shall receive Heavenly glory Now this also is taken out of Isa 6. ver 11. and therefore is to be applied in the same sense as the former unto the Coelestial Citie 27. And there shall in no wise enter into it any thing that defileth This is the Third who are to be kept out of the Citie as enemies and unworthy Inhabitants who on the contrary are to be admitted as worthy dwellers There are three sorts of men to be kept out Defiled ones Workers of abomination and Lyars they being such as in ver 8. he had said should bee cast into the Lake of Fire namely the fearfull unbeleeving murderers whoremongers sorcerers Idolaters and all lyars Of whom we there spake neither is the reason obscure why these should have no entrance for all such persons are excluded out of the kingdom of God in this life by the expresse voyce of the Gospel Be not deceived 1. Cor. 6.9 neither Fornicatours nor Idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revisers nor extortioners shall inherit the Kingdom of God Rom. 2.16 Because therefore Christ will judge according to the Gospell of Paul all these shall not onely be kept out of the Heavenly City but also by the Judge his sentence be cast into the lake of fire Now this also is contrary to the opinion touching the Church-Militant for much defilement enters in it and many dregs have as yet their influence there forasmuch as the Church of the called is a Field mixt with wheat and tares a floore containing chaffe and wheat a not drawing good and bad fish But the purity and perfect cleannesse of this City altogether agrees to the state of the Saints in Heaven But they which are written in the Lambs Book of Life That is the elect onely and faithful that are borne again in this life shall enter into the City above See our Exposition on Chap. 3.5 13.8 17.8 20.15 CHAPTER XXII The Argument Parts and Analysis THe Heavenly Citie he further commendeth by the River of living water running through it and by the tree of Life allwayes bearing fruit and standing in the midst of the street and on either side of the River Lastly by the Seat of God and the Lambe in the same as also by the happinesse and eternall glory of the Inhabitants thereof At length hee concludes the whole Prophesie by a short recapitulation of the things hitherto spoken and by the commendation of much profit thence flowing unto the godly as also by establishing the inviolable Authority of this Booke The Parts therefore are two THe former endeth the description of the Coelestiall Citie in the first five Verses The latter is a conclusion of the Prophesie thence unto the end In the former are foure commendations of the City I. The pleasantnesse by the running River the excellency whereof he commendeth both by the purity of the waters as also by its originall ver 1. A River of water c. proceeding out of the throne c. II. The fruitfulnesse and abundance of necessaries from the tree of life whose seat or place he first describeth In the midst of the street and of either side of the River ver 2. Secondly he commends the fruit both from the abundance It beares twelve manner of fruits as also from its continuall bearing Every moneth Thirdly hee praiseth the leaves by the excellency of their effects for healing c. III. The puritie and majesty of the Citie both by removing of all corrupting causes There shall be no curse in it ver 3. Neither night or darknesse ver 5. as also by an exposition of the great majesty because it shall be the throne of God and the Lambe and because his servants shall serve this great majesty ver 3. IV. The eternall felicity of the Citizens This he sets forth by foure degrees 1. By the sight of God 2. By the name of God written in their fore-heads ver 4. 3. By divine illumination 4. By the everlasting Kingdom ver 5. In the latter part which is a very Patheticall conclusion respecting the commendation of the Prophesie three persons are brought in speaking one after another every one almost twice viz. The Angel the Lord Iesus and Iohn The Angell first commends unto Iohn the dignity of this Prophesie ver 6. And he said to me these sayings Rendring two Reasons 1. The authority of the Revealer The Lord of the Holy Prophets c. 2. The truth of the matter revealed these sayings are faithfull and from the time which must shortly bee done ibid. The Lord Iesus first promising his comming shortly commendeth the Prophesie by its saving effect Behold I come quickly Blessed is hee that keepeth c. Iohn setting down his name repeateth his error in worshipping of the Angell and the Angels forbidding him to do it ver 8.9 I John c. The Angel in the second place forbids Iohn to keep this Prophesie secret ver 10. Seale not adding a two-fold reason 1. From the certainty because the time is short ibid. 2. From a two-fold effect one hurtfull accidentary It shall provoke the wicked to wrath ver 11. He that is unjust let him be unjust the other saving and proper which shall confirme them that are righteous and holy He that is righteous c. Againe the Lord Iesus by proclaiming his comming to be at hand ver 12. Behold I come quickly commendeth the Prophesie ver 14. Blessed are they that c. by divers Arguments 1. From the end of his comming ver 12. My reward is with
〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter is understood in this place of a thing devoted to the devill and with him subject to condemnation as being prophane and to be troad under foot Such kind of Curse or Katanathema shall bee no more to wit as formerly it had been He understandeth the Dragon Beast Whore False-Prophet Locusts Sinne Death Sorrow Torment and whatsoever is adverse to Gods majesty and the felicity of the Church Indeed all kinde of Curse shall be in the Lake of fire with the Dragon Beast False-Prophet and all other reprobates but no curse shall be in the Coelestiall Citie or any thing to oppose the majesty of God or disturbe the joy of the Saints There I say shall be full freedome from all evill BEZA expresseth the Emphasis of the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Katanathema thus Neither shal there be any more anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against any man making the sense that then the Church shall be without all spot or wrinkle from which it cannot in this life be wholly purged Thus it should note the absolute puritie of the Church in glorie of which also before Nothing that defileth shall in any wise enter into it Both senses do agree and lead us to understand these things of the state of the Church-Triumphant For of the Church in this life it cannot yet be said that no curse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in it It is true that Zacharie in Chap. 14. ver 11. saith that in the Church of the New Testament there should be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curse or devoted thing but he understands it finally or of the consummated state of the Church in Heavenly glory But the Throne of God and of the Lambe shall be in it This shall bee the removing cause of all curse from the Citie because it shall be filled with the majesty of God and of the Lambe which consumeth all pollution and averse power as fire doth the stubble For our God is a consuming fire to wit Deutr. 4.8 consuming all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things cursed devoted Therefore he saith The Seat or Throne of God shall be in it that is God will dwell reigne and reside there as it were in his Royall Pallace which is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men For by the Seat is noted either the place of abode or government Before he had said Chap. 21.3 He shall have his tabernacle with them Seeing therefore the King of kings shall fill the Citie with majesty certainly neither defilement nor hostilitie shall have any place there Thus we see that this most holy Citie of God shall be contrary to the Great Citie where the Whore Beast Dragon and all ungodly men had their Seat In that again he placeth God and the Lamb on the same throne XLIV Argument of Christs Deity he manifestly confirmeth that the divinity and majesty of both is alike For two Vnaequals cannot sit in the same Seat He confirms also the unity of both by what followes And his servants shall serve him for the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HIS and HIM is referred neither to GOD alone nor to the LAMBE alone but to both as one By the servants of God and the Lambe he understands the Holy Angels and blessed Saints who standing before the throne do serve him day and night as in Chap. 7.15 that is are ready with all reverence alacrity and joy to doe his Commandements and performe most acceptable services according to his will not that God needs their service but that they may partake of his majesty This shall be a part of our glory and happinesse 1. Kin. 10.8 2. Chr. 9.7 for if the Queene of the South said truely of Solomons servants Blessed are thy men and blessed are thy servants who stand before thee alwayes hearing thy wisedome c. then much more ought wee to count the servants of God blessed who stand before the throne beholding his face without ceasing Therefore it followeth 4. And they shall see his face Christ speaking of the Angels blessednesse saith The happinesse of the Citizens Mat. 18.10 They alwayes behold the face of my father in Heaven The same thing the Holy Ghost attributes to all Gods servants namely to be alwayes before God By the face of God is meant by an Anthropopatheia the majesty and glory of God Now how we shall see him whither with our minds onely being most fully enlightned with the knowledge of God or whither also with our corporall eyes we shall behold the invisible majesty of God in the glorious face of Christ it is not for us to determine It sufficeth to know the thing it selfe that we shall see God and the Lambe and that this shall be our unspeakable blessednesse Mat. 5.8 1. Ioh. 3.2 Heb. 12.14 according as it is said Blessed are the pure in heart because they shall see God And When he shall appeare we shall be like him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because we shall see him as hee is And follow peace and holinesse without which no man shall see God that is no man shall obtaine Heavenly blessednesse without the same Let us willingly bee ignorant of the manner of seeing him untill we know it by experience Thom. 4. qu. 92. wherefore we passe by these Questions of School-men Whither we shall see God through his essence whither with the bodily eye whither by seeing God we shall see all things which God seeth and the like as too curious and high for us And his Name shall be in their foreheads The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His is againe referred to God and the Lambe Therefore the Name of both is the same Before also Christ writing to the Churches of Pergamus and Philadelphia promised that this should be a part of their happinesse Rev. 2.17 3.12 to have his Name written on them that overcome and of this John saith Chap. 19.12 No man knew it but himselfe This Name saith he shall be written in their foreheads by which some doe understand the publicke profession wherewith we shall alwayes praise God and the Lambe Others take it to be the Saints participating of the divine nature wisdome life power joy and glory It seemes to be an allusion unto the Character of the Beast imprinted on the right hand and fore-head of Reprobates Now that what was it but a note of propriety that they did properly belong to the Beast On the contrary therefore the Name written in the fore-heads of the Saints what shall it be but a marke of propriety that we shal be consecrated to the service and praising of God and the Lamb for ever and ever 5. And there shall no be night there What before he said of the light of the Citie he now applies to the happinesse of the Inhabitants The darknesse of the night is sad and though it in some measure be supplied by lights and Candles yet
Popish Rome is the woman sitting upon many waters 443. And the seat of Antichrist 444. Popish idolatry is fornication 456. The Powring of the first Viall on the earth 378. Of the second Viall 380. Diverse opinions about it 381. Of the third viall and divers opinions about it 382. Of the fourth Viall 385. Of the fift Viall 388. Of the sixt Viall 390. Of the seventh Viall 398. Power received from the Dragon 298. Six effects of the Beasts power 308. 309. Preachers of Gods word how they inflict plagues 376. Praedestination must be taught though many abuse this doctrine 584 The Praerogative of being the first fruits to God is an allusion unto the first fruits of the Law 336. Praetence of Antichristian tyranny is false 241. The vain pretence of Idolaters 242. Priesthood common to all the faithfull 14. Priscilla a false Prophetesse 49. Priscillian declared an heretick by the Pope 129. The Prison is put for all kinde of torments 40. Priviledges of Antichrists marked ones expressed in the Bull of Pope Martin V. 314. Promises how far they become debts 250. The Prophets and Apostles wrought not miracles by their own power 50. To Prophesie again 208. To Prophesie is to Preach Propheticall and Apostolicall Doctrine 224. A Prophesie of the future condition of the Godly under Antichrist 121. A prophesie found in the house of the Governour Salezianus 440. The Prophesie why sealed 583. A Proverbiall description of the ungodly despairing 133. Punishments of the wicked 251. 252. Purgatory 357. Puritie of the Saints whence it cometh 90. Q. QVadratus a disciple of the Apostles 64. A Question concerning the order of the Revelation 365. Quintilla a false Prophetesse 49. R. REligious worship of Angels expresly condemned in Scripture 9. Religious worship unto the Creature simply denied 582. It being a most horrible unpiety 486. The Reasons of the Angel against the worship of Angels cannot be taken away by Idolaters 486. The Red horse is the Church of Martyrs 110. On whom Christ is said to ride 111. To Render the double to Antichrist how it agrees with Equitie and Justice 461. 462. Remedie of pride 77. 78. Repentance described 34. 49. If true comes never to late 79. Why it is necessary 387. Representation of the state of the Primitive Church 106. Reprobates divided into Eight rancks 555. 556. The Rest of the dead who 517. The Rest of the womens seed who they are 279. Their Epithetes ibid. The Revealing of future things is proper to God alone 3. The Revelation It treateth of future things 5. How Iohn received it ibid. It was written by the Evangelist John ibid. It is an holy canonicall book of divine scripture 6. Containing excellent doctrines precepts and promises of the Churches deliverance and of the marriage of the Lamb 6.7 It hath many phrases proper to it self and excelling 8. Where John saw and wrote the same how and on what day 18. 19. Whither the whole was revealed in one Lords day 20. Revenge in the Saints how it can stand with piety and charitie 461. 462. Reward due and not due 586. Reward of the just is blessednes of the unjust exclusion out of the heavenly city 591. 592. Reward in heaven or degrees of glory may be different seeing there shall be degrees of punishment in hell 71. Rewards propounded unto them that overcome 72. Of whom there are three rancks 249. Ribera taxed 14. 20. His opinion of the four Angels 137. His argument not solid 138. His litterall exposition cannot stand ibid. His opinion of the Angel with the Censer 153. His reasons answered 154. His salving of Papall Rome 346. His eschappatories answered ibid. His new fiction in the Popes behalf refuted 347. His reasons touching Romes falling away examined 348. He commits crimen laesae majestatis against the Pope ibid. Contradicts himself and actuseth the Pope of extreme negligence ibid. His fiction refuted 409. 410. 411 c. His false opinion of the beast refuted 416. With the common opinion of expositors about the same ibid. His quaere why evill spirits rather frequent the deserts then populous places 455. The true cause thereof laid down by the Author ibid. Ribera refuted 514. He refuteth Bellarmins fiction 535. He confesseth the Pope shall be thrust out of Rome 441. A Ridiculous Etymologie of the word Apocalyps 3. The true Etymologie thereof ibid. Rivers and fountains are the breasts of the Sea 383. Romane Legions of how many soldiers they consisted 132. Romane Merchants buy and sell the souls of men 456. 457. Rome had no Epistle sent her from Christ and why 22. She is the calamity and destruction of the Christian Church 215. Her relapse to Paganisme 347. She must be burnt not before but after Antichrists comming 441. Whether Antichrist shall be abolished at Romes burning ibid. The Ruine of Old and New Babylon set forth by the same type 470. Ruine of the tenth part of the great city 245. The Rule of Articles with the Greeks is not alwayes observed 100. 307. 406. 410. 437. The Rule of finall causes 448. Rupertus opinion of the four Angels 136. He by winds understandeth teachers of Christian belief 138. His opinion of the Angel with the Censer 153. S. SAbinian a proud Bishop 127. Sackcloth of hair 127. Signifies Romane traditions 128. The Saints weaknesse at the beholding of the Divine Majestie 25. How farr the Saints may fall away how not 34. The Saints shall with Christ judge the world 104. How they require vengeance on the wicked 120. They may not be called upon neither do intercede for us 122. nor pray for the Church Militant 147. The Papists transform them into tutelar Idols ibid. How the Saints have right to Christ 591. Saladin Emperor of Egypt 190. Saphyr a Gemme of India 564. Saracens invading the provinces of the Romane Empire 186. Sardica a city of Illyria 54. The Sardine its colour and vertue 87. 565. Sardonix 565. Satan His proper domicile 44. He dwelleth in the children of disobedience ibid. His casting down into the earth is mysticall 266. 267. His Epithetes ibid. His action against the Saints 269. Why he was bound 502. 503. How he must be let loose again 505. 531. His twofold attempt 531. The Scripture must be read of all 583. It s twofold effect 584. The Scriptures are authentick and perfect 596. The Sea of Chrystall is the world 90. Diverse opinions about it 91. Why a third part of the sea was turned into blood 160. The Sea swalloweth up the great mountain 161. The Sea out of which the Beast ascended 288. The Sea of glasse is the world of wicked men 368. Why said to be of glasse ibid. The Sea into which the second viall was powred 381. The Sea renewed 551. The Sea-beast who it is according to Pareus 287. Seales their twofold use 97. The generall signification of the seales 107. The Seal of the living God 140. imprinted on the Elect 141. 142. The Sealed ones distribution according to the severall tribes of
world Now whereas the Lord hath hitherto spared the same it is to be ascribed to the prayers of the godly groaning under the dregs of Antichrist to the reformed Churches who with their whole hart doe loath his idolatrie dissipating to the uttermost of their power the smoake of Antichristian darkenesse by the light of the Gospell that so the glory of Christ and true godlinesse lost among the false Christians may againe be restored and flourish Hitherto hath been treated of the first Act of the third vision concerning the calamities of the Church under the Romane tyrants heretickes and hypocrites and of the Western Antichrist king of Locusts as also of the Eastern Angel with his armie of horses Which Act indeed so far as concerned the king of the Locusts was ended about the time of the Councill of Constans but as for the other namely the Turkish destroyer he shall continue unto the sound of the seventh trumpet which shal be bee heard in the last day Now followes the second Act of this vision as opposite to the former shewing remedies for these so great calamities or comforting the godlie under so long continued afflictions THE X. CHAPTER The Argument Vse Parts Analysis THe first Act of the vision was a declaration of the Churches calamities and a beginning of the amplification thereof during the time of the foure trumpets part of the fift sixt The second Act followes beeing consolatorie and opposed to the former calamities A mighty Angel defcends from heaven holding in his hand a booke open standing upon the earth and sea crying with a loud voyce as when a Lyon roareth insomuch as seven thunders uttered their voyces which Iohn went about to write but was commanded to seale the same The said Angel sweareth by God that the time of so great calamities should continue no longer the end and sound of the last trumpet now being at hand but first Iohn is commanded to cat up the little booke which he received of the Angel to prophesy againe All which are so many mysteries of consolation For the godly are taught that in the greatest disturbances and calamities of the Church which she hath still doth suffer by the Romane tyrants by hereticks and hypocrites and chiefly by both Antichrists that Christ I say will not be wanting unto her but will allwayes hold in his hand the booke of his doctrine open and set the foot of his kingdome upon the earth and sea by the roaring of his lyonlike voyce wil cause some faithful teachers to thunder out their voyces although during the most grosse darknesse of superstitions they shal be sealed and neglected untill at length according to Christs oath Antichristian tyrannie hastening to its end and the accomplishment of the divine mysterie beeing at hand God shall rayse up other witnesses of his truth who shall eat up the booke of the Gospell received out of the hand of Christ and againe strongly prophesying against Antichrist shall labour the reformation of the Church concerning which it followes Chap. 11. Thus the whole Chapter consists meerely of consolations for the afflicted Church the which beeing reckoned are sixe in number 1. Christ descends from heaven unto the Church afflicted by Antichrist therefore she shall not be left an orphant 2. He holds in his hand a booke open therefore his word shal not be suppressed 3. He sets his foot upon the earth and sea therefore both by sea land he will reserve some remnants unto himself neither shall his whole possession ever fall 4. By his Lyonlike roaring he makes the thunders to utter their voyces although they remained sealed therfore he will allwayes raise up some faithfull teachers however for a time they shall profit but little 5. Christ swâ—ares that the time sbalbe no longer therefore Antichrist shall not rage perpetually but the calamities of the Church shall have an end 6. Iohn is commanded to eate the booke therfore before the last trumpet sound the Gospell shall againe be openly preached the Church purged from the dreggs of Antichrist The scope of all is that the Church faint not under the crosse but in confidence of the presence of Christ her judge and in hope of an happy issue allwayes rayse up her selfe The Chapter may be divided into two partes 1. TOuching the strong Angel unto vers 8. 2. Of the booke that was eaten up unto the end The first againe hath two parts First the Angel is described by six Epithites v. 1. Secondly foure Acts of the Angel are expounded 1. He holds in his hand a booke open vers 2. 2. He sets his right foot upon the earth and his left upon the sea ibid 3. He roares like a Lyon v. 3. The which is illustrated from the effect of the roaring viz. seven thunders thence utter their voyces as it were an Echo ibid and from a double consequent First Iohns desire to write the voyces and secondly the prohibition not to write but to seale the same vers 4. 4 He sweareth wherein we are to consider 1. The person of the swearer An Angel standing upon the sea and on the earth 2. His gesture He lift up his hand to heaven vers 5. 3. The forme of the oath By the living God the creator of all things vers 6. 4. The two things confirmed by oath That the time of troubles should be no longer ibid and that the seventh Angel sounding the mystery of God should bee consummated vers 7. The other part consists of a divine commandement with Iohns obedience the effect thereof In the commandement note 1. the efficient cause the voyce before heard from heaven vers 8. 2. A double argument that hee should take the booke out of the hand of the Angel ibid and to eate it v. 9. 3. A prediction of the the effect ibid Johns obedience 1. He takes the booke out of the Angels hand v. 9. 2. Having taken it he eates up the same v. 10. The effect of his obedience is twofold 1. internal a sweetning of his mouth but making his belly bitter vers 10. and external a new vocation to prophesie The which is amplified both from the efficient Thou must prophesie and from the forme againe prophesie as also from the object before many peoples nations and kings vers 11. The first part of the Chapter Of the strong Angel holding the booke 1. And I saw another mighty Angel come downe from heaven clothed with a cloud and a rainebow was upon his head his face was as it were the Sun his feet as pillars of fire 2. And hee had in his hand a little booke open and hee set his right foot upon the Sea his left foot upon the earth 3. And cryed with a loud voyce as when a lyon roareth and when hee had cryed seven thunders uttered their voyces 4. And when the seven thunders had uttered their voyces I was about to write and I heard a voyce from heaven
forceable falling on the Dragon Hee layed hold on him The Dragons Surname and binding and the time of thousand yeers ver 2. The place also and the manner of the imprisonment He cast him into the bottomlesse Pit and shut him up c. and the end that he should deceive the Nations no more and the time of his loosing Afterward he must be loosed a little season ver 3. 3. By a certaine Prolepsis or prevention whither in the meane while the affaires of the Church should be in peace and whither the Dragon being bound Tyrants should not persecute the godly and the Beast rage and invade the kingdome John seeth the soules of them that were beheaded for the testimony of Iesus and them that have not worshipped the Beast sitting on thrones living and reigning with Christ those thousand years ver 4. Whose happines is figured out by the Antithesis of the wicked who lived not againe during those thousand yeares but remained in the death of sin ver 5. And it is amplified by an Exclamation ver 6. In the second part touching the loosing of the Dragon is shewed 1. when and whence the Dragon was loosed Ver. 7.2 What he attempted being loosed to seduce againe the Nations and to gather Gog and Magog to battel Ver. 8.3 What was the successe of the attempt They compasse the campe of the Saints about and the beloved City this attempt is broken off in the former part of verse 9. In the third part which is the Catastrophe of the Gogish battell the destruction of the adversaries is described 1. Specially both the overthrow of Gog and Magog in the latter part of Verse 9. as also the punishment of the devill himselfe verse 10.2 Generally the last judgement of all In which type is noted 1. the majesty and preparation of the Iudge ver 11.2 The guilty to be judged all the dead and the sentence taken out of the Books ver 12. 3. A prevention touching such as were swallowed up of the Sea Death and Hell that they were all delivered up ver 13. 4. The execution of the Sentence both on the last adversaries Death and Hell Verse 14. as all others Verse 15. CHAPTER XX. The First part of the CHAPTER Of the DRAGONS binding a thousand Yeeres 1. And I saw an Angell come downe from Heaven having the Key of the bottomlesse pit and a great chaine in his hand 2. And he laid hold on the Dragon that old Serpent which is the devill and Satan and bound him a thousand years 3. And cast him into the bottomlesse pit and shut him up and set a seale upon him that he should deceive the nations no more till the thousand yeers should be fulfilled and after that he must be loosed a little season 4. And I saw thrones and they sate upon them and judgement was given unto them and I saw the soules of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the Beast neither his image neither had received his marke upon their foreheads or in their hands and they lived and reigned with Christ a thousand yeers 5. But the rest of the dead lived not again untill the thousand yeers were finished This is the first resurrection 6. Blessed and holy is he that hath part in the first Resurrection on such the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years THE COMMENTARY ANd I saw Beza Then I saw which must be understood of the order of the Visions for this he saw after the former not of the order of the events as if this taking of the Dragon The order observeable and these thousand yeers should in time follow the damnation of the Beast For seeing the Beast is Antichrist certainly his destruction and casting into hell shall not be but by the brightnesse of Christs coming and in the last Iudgement as was shewed in the foregoing Vision 2. Thes 2 8 But after the last judgement there shall not be a thousand yeeres in which Satan shall be bound and these things be done which Iohn now seeth And therefore the Events of this Vision shall not follow but in time goe before the events of the foregoing Vision This is a certaine Argument that this Vision is diverse from the former and is no particular Vision which supplies the former and that in the Visions a continuated order of History or Times is not to be observed as most Interpreters imagine Wherefore after all other apparitions This last Vision is a recapitulation of all the foregoing visions this last Vision as it were in place of a conclusion is exhibited unto Iohn in which under new types and the wonderfull binding loosing and condemnation of the Dragon and of the description of the Heavenly Ierusalem is set forth unto Iohn the entire face of the Church prefiguring the History from the first gathering thereof among the Gentiles untill its last glorification in Heaven not indeed by a vaine repetition of the same things but a most profitable revealing of things divers from the former mysteries viz. touching the overthrow of Paganisme among the Gentiles through the coming of Christ of the tempests and distractions of the last thousand years with which besides the cruelty of the Beast the Church shal be exercised and of the most joyfull end of all the calamities of the Church For touching the First Iohn till now had seen nothing Of the Second he had seen somewhat but obscurely under the sixt Trumpet Of the third also he had heard but very little by one of the foure and twenty Elders towards the end of the second Vision Now it was very much for Iohns and ours instruction and consolation that none of these things should be hid from him Therefore there was weighty reasons why after the other Visions this also at last should be exhibited Thus much briefly touching the Order An Angell come downe from Heaven This Angell figures out CHRIST as the adjuncts and effects do prove For he hath the Key of the bottomlesse Pit that is the power of hell and death which Christ before attributes to himselfe Gen. 3 15. Heb. 2.14 Luk. 11.22 Chap. 18. ver 18. and he bindeth Satan which is proper to Christ for hee it is that bruised the head of the old Serpent Who through death destroyed him that had the power of death that is the devill He I say is that Stronger taking the house and dividing the spoile of the strong armed man Neither is it new that Christ should be represented by an Angell in this REVELATION as we see Chap. 7.2 Chap. 8.3 Chap. 10.1 c. But that it should be some ministeriall Angell who while Christ was suffering on the Crosse coming from Heaven bound the devill in the bottomlesse Pit is a fiction of Ribera's contrary to the truth of the Gospell Tob. 8.3 and is not