one that hath originally erred for such are not lightly brought home by repentance and they are commonly most infest enemies to the truth and therefore as a relapse into a great sicknesse so their case is most dangerous CHAP. III. 2 PETER Chapter 3. Verse 5. They are willingly ignorant of this that the Heauens were of old and the earth set out of the water and by the water by the Word of God Vers 6. Whereby the world that then was being ouerwhelmed with water was destroyed Vers 7. But the heauens and the earth that now are are by the same word treasured vp being kept for the fire to the Day of Iudgement IN the History of the Creation it appeareth Oecumen in 2 Pet. 3. how the Heauens and the Earth were set out of the waters for God commanded that a Firmament should be in the midst of the waters that is a more firme existence of waters and this he called Heauen and when as the earth was ouerwhelmed with waters he likewise commanded the waters to gather together that it might appeare and thus the earth was set out of the waters the materiall cause being hereby designed and by the waters noting out the finall and as the earth came out of the waters at Gods command so likewise the Heauens For both are made out of the waters the aire called Heauen out of their exhalation and the earth out of their concretion The earth therefore is out of the water because made out of it and by the water because hereby as by a kinde of glue is as it were cemented and made to hang together which otherwise would dissolue and vanish into dust and aire And as the Heauens and Earth had their beginning at the first from waters so the force whereby vnder God commanding groweth the concretion of the one and the exhalation of the other is fire Wherefore as from these two all things had their beginning so for sinne they haue beene destroyed by water and shall againe be destroyed by fire as not only Christians teach but also Hyraclitus Ephesius and Empedocles Etneus The Heauens and the Earth c. that is such things as are vsefull for the sustentation of mans life as Corne Grasse Trees and Beasts c. and not the substance of the Heauens and Earth For man hauing grieuously sinned the world is said to haue beene destroyed therefore by water yet it was not consumed so hauing beene replenished againe and both by Law and Gospell men being dealt withall to walke in obedience to God but yet few profiting hereby it is kept to be destroyed by fire yet that as when a man purgeth things in the fire to fine them or buildeth his house anew by vsing still the former materials so when the Lord saith that he will make a new Heauen and a new Earth and that this world shall be burnt vp with fire it is meant only that the vtensils hereof which serue for a corporall life shall be consumed by fire of which there shall be no further vse seeing we shall all then be spirituall and thus a new face of all things shall appeare in which regard it is called a new Heauen and a new Earth because those growing things which would then be superfluous being taken away whatsoeuer auaileth to the adorning and beautifying of this world and is needfull to the incorruptible life to come shall be added That these outward things are corruptible and subiect to destruction appeareth by their daily increasing and dying againe The reason why the world made in an excellent manner at the first hath beene and shall bee againe destroyed is the sinne of man whereby the creatures become subiect vnto vanity Whereby the world that then was being ouerwhelmed with water perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by which Heauen and Earth for the windowes of Heauen were opened and the fountaines of the deepe were broken vp and so the world was drowned Th. Aquinas in 2 Peter 3. By the Heauens here is to be vnderstood the aire for thus the Fowles are called the Fowles of Heauen they are said to haue beene of old because they were amongst the first of the creatures and in another manner then now that is calme and free from cold winds and tempests and so was the earth more plaine and fertill consisting out of the water that is by being discouered when at the Word of God the waters were gathered together and by the water that is as Beda hath it Beda because by the diuine disposition it is all full of veines of water euen as a mans body is full of bloud otherwise it could not stand but would be reduced into dust according to Philosophy in regard of the great drinesse thereof Or else the earth is said to be out of the waters as the matter thereof and by the waters because without water it could not be fruitfull By which that is in which parts of aire and earth the world that then was perished that is in respect of the inhabitants and the outward forme of the aire which by reason of the waters long occupying the place thereof was made grosser and the earth more muddy and the water thicker by reason of the long commixion of the earth and water together But the heauens and earth that now are that is not differing in substance from that those were before but in quality are reserued that is restored to their proper place and condition for the vse of the creatures And the aire is here still called the Heauens in the plurall number in respect of the diuers Regions and Hemispheres thereof These are to be purged by fire This they are willingly ignorant of that is Luther in 2 Pet. 3. though they cannot but know it yet they wilfully shut their eyes against it for hereby they could not but learne the power of God supporting the world which would otherwise bee ouerwhelmed with waters and the iustice of God against sinne destroying by water plainly intimating another most fearefull destruction to come at the last day seeing it is so plainly threatned as that was The Heauen and Earth that then were stood out of the water and by the water that is the Heauen out of the water because it was made of water and the earth by the water because it standeth in the waters by the Word and command of God or else it could not so doe but haue long agoe beene drowned yet neuerthelesse the world that then was perished Vers 6. and so vpon the sudden all things in Heauen and Earth shall perish by fire all being turned into a fiery flame and burnt to ashes as then all things were changed by the waters The exposition of this place is easie enough in all other things but onely for these words the Heauens were of old Mayer and the Earth set out of the waters and by the waters by the Word of God August de Ciuit Dei l. 20. c. 18.
his Epistle should come to any of their hands Verse 2. he comforteth them in their troubles first by resoluing them what these troubles are viz. the triall of your faith vers 3. Secondly by shewing the effect of this triall patience Thirdly the benefit of this patience perfection when a man being tried is found to haue patience indeed Fourthly how we may be so wise as for the good that is in trouble being considered to vse such constant patience verse 5. Aske wisdome of God Fiftly by shewing what vaine and inconstant things riches are for which there is no cause but to ioy notwithstanding the losse of them vers 10 11. Sixtly by propounding the Crowne of life as the reward of troubles bein-borne patiently vers 12. Touching the first of these temptations are the triall of our Faith whether wee will beleeue in God when hee seemes to neglect vs or to bee against vs. Touching the second and third Verse 3 4. trying of a man worketh patience if he hath faith because then he quietly beareth the Crosse laid vpon him which to doe is Patience and this patient bearing with constancy is the next thing to be lookt vnto which who so doth neuer being weary is a perfect wise man and wanteth not the spirituall wisdome to see into the benefit of temptations Vers 5. And for the fourth the words are plaine and easie there must be no wauering through vnbeliefe in our seeking vnto God but wee must firmely beleeue that God is and that hee can supply all our wants hee that doubteth of this is a wauering minded man who is vnconstant in all his waies and therefore such constant holding on in time of temptation cannot be expected at his hands Touching the fift there is some more difficulty in the words and therefore I will set downe the diuersity of Expositions herevpon IAMES Chapter I. Verse 9 10. Let the brother of low degree reioyce in his exaltation But the rich in his humiliation because as the flower of the grasse he passeth away Tho. Aquin. in Iac. Gorran HEre is shewed the manner of perfect patience namely when a poore deiected man glorieth not onely inwardly and in himselfe but outwardly in respect of others through the hope that he hath of future exaltation for it is promised that he which humbleth himselfe shall be exalted That which followeth of the rich man glorying in his humiliatiō is expounded by the Glosse as spoken ironically Let him reioyce in his humiliation and fall to come for his pride and loue of worldly riches Or else it may be vnderstood of a voluntary humiliation in doing dutie to the poore through humility Oecum in Iac. The Apostle hauing shewed who is fluctuating like the Sea in his prayers now teacheth how a man may be stable and steddy viz. if being poore that is deiected in a sense of his owne spirituall pouerty he perseuereth in this his humiliation which indeed will produce all good vnto him By the rich hee meaneth the proud and supercilious to whom he ascribeth humility because whilest he exalteth himselfe hee is in a lowe and base estate his meaning is that hee should be confounded herein though hee would not vse the word left hee should seeme too harsh The Apostle doth not here as some thinke enter vpon a new argument touching the rich and the poore but repeateth in other words what he propounded before vers 2. about reioycing in temptations adding some new reasons after that of faithfull prayer brought in as it were by a parenthesis Hee that is vnder temptations is humbled by the Lord and this the Lords humbling of him is ioyned with exaltation in his fauour to be his sonne and an inheritour of his heauenly kingdome which none aduersity can depriue him of Let the poore therefore that is the deiected reioyce in this his spirituall exaltation by adoption and grace as Paul did Rom. 8.35 Pareus in Jac. Let the rich man c. I doe not thinke with some that this is an exhortation of the rich to humility for that is done afterwards Chap. 5. But the rich here is he that is not humbled by reason of his prosperous estate in willing him to reioyce in his humiliation he meaneth that he should prepare himselfe and be ready to suffer for Christ when hee should be called thereunto and herein seeke matter of true ioy that in minde he was humbled to beare Christs crosse and to follow him whensoeuer it should come and in that he had a fellow-feeling of the miseries of others in their sufferings And that they who were for the present in prosperity might be the rather moued to this humiliation he sheweth their fleeting estate and condition euen like the flower of the field The poore here is the poore in spirit whose exaltation is that his is the kingdome of heauen Math. 5. The rich made lowe is he that suffereth the losse of his goods being made herein like vnto Christ who being of heauenly glory became poore and abased himselfe and his followers wee are when wee shew patience in the losse of worldly wealth Vt à terrenis depressio est ad Deum exaltatio ita ad diuitias exaltatio est à Deo depressio Pugnant ex opposito Coelum terra paupertas diuitiae aeterna caduca Deus mundus exaltatio ad mandum exaltatio ad Deum depressio à mundo depressio à Deo reioycing in this conformity vnto him For to be depressed in the world is to be exalted to God-ward and to be exalted in the world is to be depressed to God-ward For these are contraries heauen and earth pouerty and riches eternall and fading God and the world exaltation to God exaltation to the world depression from the world depression from God if thou louest the earth thou losest heauen if riches the pouerty of Christ if fading things eternall if exaltation to the world exaltation to God * Mayer 1 Cor. 4.17 Though the Expositours alleaged differ in words yet the sense rendred by them all is almost one and the same By the poore I vnderstand with Pareus and Piscator a man vnder affliction according to that which was spoken before vers 2. he is bidden to reioyce in his exaltation that is the glory to come for the momentany afflictions of this life doe worke vnto vs a surpassing weight of glory The rich must ioy in his humiliation that is according to Piscator if hee hath an humble minde in the middest of his riches whereby he maketh himselfe equall to the poore For contrary to the manner of the world he ascribeth exaltation to the poore and humiliation to the rich who hath good cause yet to humble himselfe by reason of the vanity of his riches being like vnto the flower of the field That of Oecumen followed by Faber applying it to the poore in spirit doth not agree so well here because poore is opposed to rich which is meant of worldly
Many vnderstand the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set out as equally belonging to the Heauen and the Earth and so expound out of the waters and by the waters of them both as you may see in the exposition of Oecumenius Erasin Beda and Luther and Erasmus alleageth Beda reading it thus The Heauens were constituted of old out of the water and by the water But Thomas Aquinas referreth these words Out of the water and by the water onely to the earth Beza and Beza making the distinction at these words The Heauens were of old and then adding and the Earth consisting out of the waters c. affirming that in the most ancient Copies consenting in one it is thus and our new Translation That by the Word of God the Heauens-were of old and then after a point of distinction and the Earth standing out of the waters Piscator c. Beza and Piscator for by the waters reade in the waters Gagneus as also 1 Pet. 3.20 Gagneus a iudicious though a Popish writer although he be altogether against that reading of Erasmus as being contrary to all Greeke Copies yet he saith That the Greekes generally vnderstood the matter out of which the Heauens were made to be here intimated and hee saith that he verily thinketh nothing else to be meant heare but that the Heauens and the Earth were made of water for saith he if his drift touching the Heauens should be onely to teach that they were of old Caietan who knoweth not that Caietan saith That the Heauens and the Earth are said to be out of the water because these creatures which are of the aire and they which liue vpon the earth also haue their beginning from water but this is forced I subscribe to Beza for the reading as indeed none can deny it but with Gagneus and the Greeks I hold that as the earth was set out of the waters and consisteth by the waters because at the first no earth appeared but all was couered with water but the waters being commanded to gather together the earth appeared and it is by the waters as it were cemented and conglutinated as Oecumenius speaketh which is in short here expressed so because in the History of Genesis to which this place hath reference the making of the Heauens is so set forth as that we may easily gather how they are out of the water and by the water I cannot hold this to be also intimated here For the Firmament betweene the waters and the waters is called Heauen this was out of the waters because before the diuision betwixt the waters aboue and the waters beneath it appeared not but after it came out betwixt them both it is by the waters because in the midst of them by being as much as in So that when he saith The heauens were of old it is to be vnderstood constituted out of the teaters by or in the waters quod enim subint elligitur non deest Whereas it is obiected by some that though by the Heauen the Aire bee vnderstood yet by Heauens in the plurall number it is neuer so taken I answer that it may well be set forth in the plurall number in respect of the diuers Regions neither is there any word in the Hebrew signifying Heauen but in the plurall number Touching the drift of the Apostle here thus mentioning the first originall of the Heauens and the Earth it is very aptly and pertinently done for as by the power of God and according to his Word the Heauens and the Earth were made at the first and wonderfully separated from the waters being no lesse miraculously preserued in that estate so by waters all things were drowned againe and once more by the same diuine appointment shall all things be destroyed by fire for he that by his Word hath done these things already how shall it be doubted but hauing said it he will burne vp the world with fire also Touching the next words vers 6. whereby Vers 6. Beza readeth it wherefore Luther neuerthelesse Piscator followeth Beza But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie whereby or by which things and that exposition pleaseth me best which referreth it to the Heauens and the Earth because from Heauen aboue and from the earth beneath the waters flowed and the world of creatures both terrestriall and aeriall were drowned and perished euen all that were out of the Arke For by the world cannot be meant the substance of the Earth and Aire seeing this remained still and so it shall after the next and last destruction by fire as Oecumenius hath well set it forth but reade more of this Rom. 8.19 For the words vsed are reserued for fire being treasured vp by the same word Vers 7. Tho. Aquin. Thomas Aquinas will haue them meant of the restitution of all things to their forme againe after that drowning by water till that they shall againe be destroyed by fire Th. Aquinas but others vnderstand them as wicked men are said to treasure vp vnto themselues wrath against the day of wrath Rom. 2.4 subiected vnto Gods power vntill this time of burning shall come which is the most probable Touching that fire destroying the wicked mention is made in some other places also as 2 Thes 1.7 8. Psal 50.3 Psal 96.3 but there is a question amongst Expositors whether it shall be at the time of the iudgement before or after If at the iudgement time it should seeme to bee an hinderance to the proceedings if before then the godly shall bee yet mixed together with the wicked and feele the paine of burning which is improbable and after it is not likely because the wicked are immediatly sent into hell fire Yet some of great note hold that it shall be after August Prosper Anselm as August lib. 20. de Ciuit. c. 16. Prosper in dimid temp c. 19 20. and Ansel in elucidat c. but the words imply that it shall be before reserued to the fire vnto the day of iudgement and 1 Cor. 3.11 it is set forth as the case of euery one that hee must passe thorow the fire and 2 Thes 1.7 the Lord is said to come in flaming fire so that the beginning of the iudgement is by fire hereby the wicked shall be first destroyed that is burnt and tormented but he that could cause a flame of fire to bee in the bush without burning it can and will prouide that the godly though in the midst of the fire shall feele no burning for they shall at that instant be changed becomming of naturall spirituall so that a materiall fire shall not affect them at all Then there being in all likelihood some cessation of this burning the iudgement shall succeed after which the wicked shall goe into euerlasting flames and therefore though they be said to be destroyed yet they are not so destroyed but they remaine still to endure further torment Martin
Polon in Chron. Martinus Polonus saith that the teaching of this burning of the world by fire was the cause that Nero so hotly persecuted the Christians commanding them to bee burnt in the fire and Paul the teacher of this as guilty of treason by the Roman Lawes Minutius in Octauio to be beheaded Minutius saith that this was commonly obiected by the Gentiles against the Christians that they threatned burning and destruction to the whole world Aug. de Ciuit. Lact. l. 7. c. 18. And yet many of themselues haue written of this burning as Augustine and Lactantius shew Note Note that the destroying of the world by fire is no such strange thing but that they that doe not willingly winke with their eyes may see that as strange an act hath beene already done in drowning the world yea in the very Creation Gods power did appeare to be so great as that there is nothing but by his word shall be brought to passe And therefore let not vs doubt but assuredly expect that horrible destruction threatned in his word by fire against all vngodly persons Note againe that it is a signe of a wicked man Note that is almost come to the state of a scorner that he careth not for knowing that which maketh against him that hee may be reformed herein CHAP. 3. VER 8. But I would not haue this one thing hidden from you that one day is with the Lord as 1000. yeares and 1000. yeares as one day Vers 9. not willing that any should perish but that all should come to repentance c. Here are sundry doubts Mayer but yet Expositors are very briefe vpon all this passage vnto verse 14. First in what sense one day is said to be with the Lord as 1000. yeares and so on the contrary side Secondly how he is said not to be willing that any should perish when as he destroyeth most men in hell fire and of old did passe them by to this end for the glory of his iustice Thirdly what heauens shall passe away and how at the last day and whether the earth shall be consumed Fourthly what new heauens and earth shall be and for what vse because he saith We expect a new heauen and a new earth wherein dwelleth righteousnesse To the first I finde that most of the Fathers anciently held that one day is said to be as 1000. yeares and reciprocally 1000. yeares as one day because as in six dayes the world was in making so it shall stand 6000. yeares Ierom saith that both in the Psal 90.2 from whence this is taken and in this of Peter Hieron Epist 139. ad Cyprian Ego arbitror ex that therfore 1000. yeares are said to be as one day because the world shall endure so many thousand yeares as it was dayes in making hoc Psal ex Epist quae nomine Petri inscribitur 1000. annos pro vna de solites appellari vtse quia mundus in 6. diebus fabricatus 6000. tantuÌ„ annorum â—redatur subsistere postea venire septenarium numerum octonarium in quo verus exercetur Sabbatismus circumcisionis puritas redditur and afterwards commeth the number of seauen and eight wherein the true Sabbath is exercised and the purity of circumcision restored Iustin Martyr lib. qu. ad gentes qu. 17. Ex plerisque Scripturae verbis intelligere licet verum pronunciare eos qui 6000. annorum esse tempus nunc ab orbe condito tradunt Iustin Martyr saith we may by many places of Scripture gather that they say truly who deliuer that the time from the beginning of the world is 6000. yeares Jren. lib. 5. aduers haeres cap. vlt. Lact. lib. 7. institut cap 7. Ireneus also saith the same and Lactantius writing to the Philosopher speaketh largely of it and Hilary Can. 17. in Matth. and Germanus Episcopus Constantinopolitanus de Theoria ecclesiast rerum And as Christian Fathers so Heathen Writers haue deliuered the same as Lactantius sheweth both Hydaspes Mercurius Tresmegistus and the Sybills And amongst the Hebrewes there is a most antient tradition of Elias the Prophet Talmud ordine 4. Tract 4. cui titulus est sanedrin which is in their Talmud in these words The world shall be 6000. yeares and then it shall be destroyed 2000. of inanity 2000. of the Law and 2000. of the Messiah But Ambrose oppugneth this opinion because euen in his time he saith that 6000. yeares were expired but he was deceiued in the account by following the Greekes Ambros lib. 7. in Lâ—c. as almost all Ecclesiasticall Writers then did and yet he did not follow the Septuagints exactly for by their account Christ was borne anno Mundi 5099. so that in his time liuing anno Domini 400. there remained yet 500. yeares to come according to the former reckoning Lactantius also who was for the 6000. yeares before spoken of was plainly hereby deceiued for hee held that there were not aboue 200. yeares from his time to the end of the world For according to the Hebrew account which is the truest Christ was borne anno Mundi 3962. so that if the world shall be determined at the end of 6000. yeares 382. yeares are yet to come But I finde that most Expositors now a daies both Protestant and Popish doe censure that opinion of 6000. yeares Aug. de Ciuit. lib. 20. cap. 7. and Augustine also though sometime he seemeth to speake for it as where about the 1000. yeares of Satans being bound he saith Mille anni duobus modis intelligi possunt aut qua in vltimis annis 1000. ista res agitur i. sexto annorum trillenario tanquam sexta die secutoro dein Sabbato quod non habet vesperam aut 1000. annos pro omnibus huins saeculi annis pusuit August in Psal 90. Nec attenderunt quod dictum est tanquam dies vnus qui praeterijt non enim quando hoc dictum est soli 1000. anni praeterieraut quod eos debuit maximè admonere illud est aut vigilia in nocte neque enim fient de 6. diebus aliquid veri simile videntur opinari propter 6. dies primos quibus Deus perfecit opera sua sic etiam 6. vigilias i. horas 18. possuntilli opinationi coaptare this 1000. seemeth to me to be the last of the 6000. answering to the 6. dayes after which a Sabbath shall follow that shall neuer haue end Yet vpon Psal 90. where hee speaketh of it purposely hee saith Some men presuming vpon the knowledge of times haue defined that this world shall haue an end in 6000. yeares as it was made in 6. dayes when as Christ said to his Disciples it is not for you to know the times and seasons There is no ground here for this opinion for the comparison is not betwixt 6. dayes and 6000. yeares but between a day that is past and 1000. yeares yea betweene a watch in the night
and 1000. yeares vnto which this conceit can no way be fitted It is a thing generally agreed vpon by all that these words of Peter seeme to proue that it is not such a long time before the day of Iudgement since it was spoken of vnder the Gospel as being at the doores for though according to mans account it be long thus many hundred yeares being already past yet according to God it is a very short time with whom 1000 yeares are but as one day I would not rashly affirme any thing in a matter so doubtfull but yet it seemeth probable especially considering the times computed in the Reuelation that about the expiration of 6000. yeares from the Creation the world shall haue an end To the second doubt it is generally answered that Gods will is either voluntas signi or voluntas bene-placiti the one reuealed the other secret by the first he would haue all men come to repentance be saued not by the secōd But so there should be a contrariety betwixt the will of God reuealed secret which I thinke ought not to be admitted There is therefore another distinction God is said to will any thing Anthropopathôs after the manner of men as he is said to repent to be grieued or to be angry because hee doth as man is wont to doe when he repenteth c. so hee is said to will the saluation of all because he affordeth vnto them the meanes of saluation and doth earnestly inuite them to repent and beleeue that they may be saued and in this his willing hee is serious and not deluding though in the end he damneth many euen as the Mariner seriously desireth the sauing of the goods in his ship and yet vpon extremity casteth them out into the Sea and this his willing is not vaine but effectuall because by the setting forth thus of his grace such as are appointed vnto life are conuerted and saued the louing kindnesse of the Lord mouing them to repentance To the third doubt some haue deliuered strange coniectures hereabout Ambros Compsae Episc in 2 Pet. cap. 3. as that the very starry heauens shall be dissolued and not the acrean heauen onely because after mention made of the heauens hee speaketh of the Elements that is the aire c. whereby it appeareth certainly that the heauens here are one thing and the aire another Neither can the words which are vsed here and verse 10. and in sundry other places without forcing be otherwise expounded as Heb. 1.11 Psal 90. Reuel 21. Esa 65. and 51. The heauens shall passe away as smoake and Matth. 5. Heauen and earth shall passe away And touching the earth likewise they hold that it shall be burnt vp and then formed anew as after these heauens dissolued there shall be a new heauen and because in vaine there should be a new earth if there were none to inhabit it they hold that this new earth shall be inhabited by Infants dying before Baptisme who haue neither done any thing worthy of hell nor receiued the Faith of Christ that they might attaine Heauen Hitherto Ambros Comps who saith that many were of the same minde but yet acknowledgeth that there is need of a reuelation to know this and that it is but a pious coniecture But Clement bringeth in this our Apostle Peter disputing with Simon Magus Clem. Recognit 3. and speaking almost to the same effect Simon Tell me if this Heauen shall bee dissolued as thou teachest why was it made at the first Peter It was made for this present life of men that there might be a distinction lest men vnworthy should see the Throne of God which is to be seene onely by those that are pure in heart Simon But if God be good and the Heauens which hee hath made are good how shall it come to passe that a good God will dissolue them but if hee dissolueth them as euill how shall he seeme to be good who hath made euill Peter If the Heauens had beene made for themselues but not for another vse it were true indeed that thou sayest but they were made to hide from the sight of mortall men the Throne of God which yet must necessarily one day appeare and then they must be dissolued for this end as the shell of an Egge though it bee curiously made yet must be broken that the forme of the Chicken within for which it was made might appeare and the Chicken come forth a Hil. cant 4. in Mat. Enar. Psal 122. Coelum hoc quod visui nostro subiacet quod tanquam fumum solidatum firmamenti naturam nomen accepit praeteribit non erit sedes autem domini coelum sc in quo Deus habitat manet in aeternum Hilary also saith This Heauen which we see with our eyes as a solid fume obtaining therefore the name and nature of a Firmament shall passe away and be no more but the Seat of the Lord that is the Heauen in which God dwelleth remaineth for euer Of this opinion also b Hieron lib. 14. in Esa Ierome speaketh affirming that it was followed by many and proued by this place of Peter and where by Paul it is said c 2. Cor. 4.18 That those things that are seeue are temporall but those that are not seene eternall Hee also saith that it was the opinion of some Philosophers And d Euseb praeparat Euang. li. 15. Aug. de Ciuit lib. 20. cap 24. Eusebius that it was the Doctrine of the Stoicks amongst whom the most ancient Zeno Cleanthes and Chrysippus held that all visible things after a long circuit of time should be resolued into fire What others hold wee may see in the Text before going for Augustine as Oecumenius holdeth that by the Heauens and Earth are meant onely this inferiour world consisting of the Earth and the Aire which were once before destroyed by the Floud and what others follow either opinion I haue declared at large vpon Rom. 8.19 where I haue shewed If the Heauens and the Earth shall be destroyed yet it shall not be to their abolition but that they may be restored to more splendor and glory according to that passage Rom. 8.19 and seeing it is hereabout agreed amongst those that follow this opinion there needeth to be no great difference about the particulars that shall be destroyed whether the starry or the aerean Heauens or both But vpon further consideration I doe now rather incline to the opinion of those that hold that this Earth and all the Heauens which we see shall be quite consumed for they shall be changed as a vesture which is not to be renued vnto better but to be vtterly destroyed neither if they should remaine can it be conceiued to what vse when there shall be no inhabitants And so I come to the fourth doubt To what end these new Heauens and Earth shall serue when there shall be no inhabitants remaining for men which are good
shall goe into Heauen the wicked into Hell the creatures shall be consumed with the fire Vers 13. It is said We looke for a new Heauen and a new Earth wherein dwelleth righteousnesse Beza that is as Beza hath it either which are the habitation of the iust or an immunity from iniustice and iniquity whereas the Heauens and the Earth that now are are stained with all manner of sinne or lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may haue reference to vs in whom the righteousnesse of Christ dwelleth by Faith This last is too much strained but the first is most genuine the Author of all holinesse and righteousnesse dwelleth there and none with him but his Saints and holy Angels These and all such shall dwell in this new Earth and Heauens and because hee speaketh of them in the present tense wherein dwelleth righteousnesse and it is certaine that the new heauen the abode of God and of his Angels is now it is probable that the new earth is now also but as the one so the other lyeth hid from our eyes vntill the time shall come when these visible heauens and earth being done away they shall appeare being rightly called a new heauen and a new earth because neuer appearing before Luther in 2 Pet. 3. Coelum terra in vnum Paradisum cessura sunt in qua Deus habitabit electicum eo Aug. de Ciuit. lib. 20. cap. 16. Illa conflagratione mundana elementorum corruptibilium qualitates quae corruptibilibus congruebant ardendo penitùs inter ibunt Atque ipsa substantia eas qualitates habebit quae corporibus immortalibus mirabili mutatione conuenient vt sc mundus in melius innouatus aptè accomodetur hominibus etiam carne in melius in innouatis And if the heauens and the earth to come be such eleuated farre aboue all these heauens which we see it may easily be conceiued to what vse the new earth shall be viz. together with the new heauens for the habitation of the Saints the one not being remote but contiguous to the other as shall be vsefull for the incorruptible life to come as Oecumenius hath partly touched before And Augustine more fully saith By that burning of the world the qualities of the corruptible elements which did agree with our corruptible bodies shall be quite consumed by burning and the substance it selfe shall haue such qualities which shall agree with immortall bodies by a wonderfull change that the world being renued vnto better may fitly agree vnto men being renued vnto better in their bodies In these words that learned Father acknowledgeth such a condition of the earth to come as shall agree to immortall and incorruptible bodies though hee seemeth to hold that this same earth shall be the new earth when it is thus altered and changed and therefore that the Saints shall haue it for their habitation But because it is said 1 Thes 4. that wee shall be taken vp and euer remaine with the Lord and the habitation of the Saints is aboue I thinke that this earth shall not be their habitation but rather a new Heauen and a new Earth aboue which comming in stead of this Earth and Heauen which we now see Rom. 8. the whole creation is said to be restored to the glorious liberty of the sonnes of God because in the whole world that then shall be there shall be no generation and corruption no vanity as now That conceit of those that hold that Infants dying without Baptisme shall inhabit here I leaue to the Authors of it the Pelagians as Augustine sheweth Aug. de haer c. 88. Ambros de statu puer orum sine baptis mort neere vnto which is that of Ambrose holding that they shall enioy an earthly Paradise followed by Catharinus Albertus and Pighius For this is a meere humane inuention without any ground in the Word of God because they could not conceiue how otherwise this Earth should be inhabited Note hence Note that it is neuer a whit the more improbable that the Lord will come to iudgement because it hath beene so long a time since it hath beene spoken of as being at hand and yet is not come for 1000. yeeres are but as a day yea as a watch in the night all this delay therefore is but as it were of a day or two and so that time is neuerthelesse to be expected to the terrour of wicked men that contemne it and tremble not at the hearing of it Note againe that though the Lord damneth many to hell Note yet he is not willing so to doe his desire is rather that all should repent and be saued as he declareth by sending the meanes amongst them Note lastly Note how vaine all these things are which we see the time shall come when they shall be made but fuell for the fire and therefore let vs not set our hearts vpon them but be lifted vp in our desires to those things aboue and be iust and righteous in all our dealings for so much as nothing but righteousnesse shall inhabit there CHAP. 3. VERS 15. And count the long suffering of our Lord saluation as our beloued brother Paul hath written vnto you as also in all his Epistles speaking in them of these things wherein or amongst which some things are hard to be vnderstood c. There is nothing betwixt this Text and that before going Mâ—yâ—r but an exhortation Study to be found vnspotted and vnblameable before him in peace Vers 14. Tho. Aquinas Lyran. the first of which some referre to outward pollutions of the body the second to the inward defilements of the minde but I subscribe rather to those that hold them to be synonima two words vsed to expresse one and the same thing a freedome from all inquination of sinne and vnrighteousnesse seeing the righteous only shall inhabit the new Heauen and Earth Th. Aquinas In peace that is hauing peace with God he being reconciled vnto you vpon your true conuersion so as that when this terrible time shall come ye may with comfort looke vp vnto him Rom. 5.1 or else it may be vnderstood of a peaceable and quiet life without taking part with those that contentiously oppose the truth of Gods Word as the scoffers before spoken of for the true Christian preferreth peace and vnity and without any opposition doth quietly rest in the receiued doctrine of the Christian Religion not hauing any hand in making strife and brangles hereabout Or lastly a respect may here be had to the time of the Lords comming which should be full of tumult and trouble the wicked then running hither and thither and being at their wits end by reason of that terrible burning but such as leade an holy and blamelesse life shall stand as in a time of peace without such terrour hauing a minde within them resolued of Gods loue and fauour and so that all the appearing terrors shall turne to their comfort According
thunders and voices lamps glassie sea and beasts thinke that hereby the seuerity and mercy of God are represented of each of which there are three signes Some by lightnings Tyconius Rupertus Rechard de Sancto Victore vnderstand miracles done by these Elders to conuert the world by thunders Sermons of Gods iudgements by voices other more milde and moderate teachings But if we looke backe to Ezech. 1.13 14. where the like vision is set forth this lightning will appeare to be the flashing out of the fire from amongst the foure beasts which are described immediatly after for they are said to run and to returne like a flash of lightning and the thunder the noise of their wings and so are the voices for vers 24. the mouing of their wings is said to make a great noise like many waters voyce of the Almighty and the voyce of speech c. So that the glory and greatnesse of God is hereby more set forth and how terrible he is that all may doe reuerence before him for thus his going forth is commonly described Exod. 19. with thunder and lightning Psal 50. A fire before him and a great tempest round about him I cannot see how these things can be referred to miracles and preachings the intention of this place being not to shew Iohn what was done vpon earth for that he saw without being taken vp but in what maiesty and terriblenesse God is in heauen reigning ouer this world that all might stand in awe of him As for the seuen lamps burning before the throne they are explained in the text to bee the seuen spirits of God of which see before Chap. 1.5 Quest 4. Vers 6. And before the throne there was a sea of glasse like vnto Crystall What is to be vnderstood by this sea Answ Some by the glassie sea vnderstand the word of God which is mentioned next vnto the holy Ghost because it is the outward meanes of sanctification Ioachim Forbs Brightman Grasser as the spirit is the inward for the word is often compared vnto water and is said to be glassie because still and vntroubled and cleare as crystall because it sheweth clearely those things which pertaine to saluation and now more especially vnder the Gospell whereas before the Sea in the Temple made by Salomon was brazen that is thicke and not so transparent Some vnderstand this world Bullinger Pareus Rupertus Tyconius Beda Pannonius Glossa ord c. which is as a glassie sea for fragility and is transparent as glasse in the eyes of the Lord. Some vnderstand the Sacrament of Baptisme wherewith wee are washed that wee may enter into heauen as the Priests washed themselues in the brazen sea that they might proceed to their office in the Temple and it is said to be glassie and cleare as crystall because they which are rightly baptized are enlightened in spirituall things they being now made cleare and euident vnto them Heb. 6. Wherefore the Apostle speaking of the baptized calleth them such as haue been once enlightned the Greek Fathers call Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clem. Alex. lib. 1. paedag c. 6. Greg. Nazian Chrys c. For mine own part I am not satisfied in any of these expositions for why should the word of God or baptisme be represented in heauen where there is no further vse of either And for this fraile world it is so full of tempests stormes and darke clouds as that a cleare still crystalline sea can no way agree vnto it Moreouer this same sea being againe mentioned Chap. 15. the Saints in heauen triumphing for their victory are said to stand vpon it being mingled with fire If therfore amongst so many so learned I might put in my poore coniecture I thinke that it is here alluded to the brazen sea in the Temple of Solomon 1 King 7.23 Exod. 30.18 for as that was one part of the furniture of Gods house wherein water for the Priests to wash withall was so in the highest Temple of God which is heauen there is a sea of pure water as cleare as crystall glasse to set forth how pure and cleane all things are which be there no vncleane thing can approach before the throne of God as is set forth more at large Chap. 21. where also a riuer as cleare as crystall is said to proceed from the throne of God Chap. 22.1 And that glasse is not spoken of for the fragility but for the clearenesse and transparency is plaine Chap. 21.18 where the city of God is said to be of pure gold transparent as glasse Or else consider whether by this sea of glasse bee not meant that heauen which we call Coelum Crystallinum which though it be betweene the throne of God and this world yet it hideth not but rather as a perspectiue glasse maketh all things here more manifest for this may well be called a sea seeing at the creation waters were placed there as well as below so that as ours is the earthly sea so that is the Lords heauenly Quest 5. And in the midst of the throne and round about Vers 6. foure animals full of eyes before and behinde c. What are these animals translated beasts and how are they both in the midst of the throne and round about it Answ They which by the sea vnderstand the word of God expound these animals of the ministers of the word in the foure parts of the world who are full of eyes Brightman Chitreus to shew their vigilancy and haue six wings to shew their readinesse and are like vnto a lion calfe man and eagle because with the lion they are couragious with the bullocke patient of labour and with man intelligent and with the eagle soaring aloft in heauenly meditations and contemning this world Now one is said to be like a Lion another like a calfe c. not because some haue one of these vertues onely but hauing all these as is necessary they excell more in one kinde than in another and so are figured out accordingly or else more particularly the holy Ghost would hereby expresse the diuers vertues of the holy ministery in diuers ages In the first age they were bold as Lions in preaching the Gospell in the second age they were slaughtered like oxen in the third as a wise man they discerned the beast and the number of his name in the fourth they mount higher and see more into heauenly mysteries and become more heauenly These meditations are very plausible but seeing the foure and twenty Elders doe rather set forth the principall ministers of God in all ages I cannot see how these beasts being distinct things from them and rather leaders in spirituall hymnes to the praise of God should be the rest of the whole company of ministers who are all doubtlesse as the rest of the faithfull in their place inuested with white robes and wearing crownes vpon their heads and not in any different forme Iren.
that the vertues of this Lambe should be thankfully commemorated It is called a new song in respect of that in the former Chapter there are the praises of the creation which was of old here the praises of the redemption which was new Quest 3. Vers 9. And wee shall reigne on the earth How shall the Saints reigne vpon earth or how is it that being Kings in Heauen they ioy in thinking vpon a future reigning here Answ Forbs Brightman Some vnderstanding all of the Church militant say That reigning vpon earth is nothing else but being in the Kingdom of grace whilst we liue here Others vnderstanding it of the Saints in Heauen Bullinger Pareus say That the reigning vpon earth shal be when at the last day the Iudge descending they shall come together with him in great glory and shall appeare to be the Kings and Priests of God with Christ iudging this wicked world Arethas Mat. 5. Others againe vnderstand by earth that new earth which is promised to the meeke when it is said Blessed are the meeke for they shall inherit the earth And vnto this as the most probable doe I subscribe for there shall be a new Heauen and a new earth Chap. 21.1 and here shall the godly reigne in glory not as the Chiliasts and Turkes hold liuing in earthly pleasures for that is grosse neither is it to be thought that such pleasure is affected by such as are heauenly and spirituall but after the consummation of all at the Day of Iudgement the Saints shall reigne in another world which in allusion to this consisting of Heauen and Earth is called a new Heauen and a new Earth Or else consider whether it may not be vnderstood of the vpper hand which the Christian Religion should get of all false religions when Emperours and Kings should become Christian for being all of one mysticall body when the Christian Church getteth the principality the Saints in Heauen may reioyce to foresee it and say We shall reigne vpon earth that is our company which belong vnto the Lambe and admire and praise him as we doe And it was no small comfort to know this then when as all Empire and dominion was in the hands of heathen men and persecutors it must needs cheare vp the heart greatly to vnderstand what power Religion should haue ouer the Thrones and Scepters of this world and the ancient seruants of God may well be said to reigne vpon earth also because their dictates and instructions are generally receiued and obeyed vpon earth Quest 4. Vers 13. And I heard euery creature in Heauen and in earth vnder the earth and in the sea and all in them saying blessing and honour c. What are the creatures vnder the earth and how doth euery thing speake the praises of God when as all cannot speake Answ Ribera The Papists will haue the soules in purgatory meant by those vnder the earth some the Deuills who are compelled to giue glory to Christ But the best exposition is of the creatures which dwell in subterranean places for both they that are without and within the holes of the earth are called vpon to praise God Psal 148. and doe praise him and the Lord Iesus Christ in their kinde by whom a restauration of the world is attained when the faithfull shall be glorified as is declared Rom. 8.21 and for this cause they serue his prouidence which is their praising of him It is generally signified hereby what a consent there is amongst all things which are in expectation of benefit from Christ in celebrating his praises that we may doe likewise CHAP. VI. HEre is shewed how the Lambe beginneth to open the Seales in order and what followeth vpon the opening of each of them by such things as appeared future euents concerning the Church of God being emblematically set forth as the opening of euery Seale succeedeth one another and after the Seales follow the Trumpets Eullinger Forbs Brightman Lyâ—a Antonin Ambros lib. adulterinus Fox and after the Trumpets the Vials so some will haue the euents hereby set forth to succeed one another in order in diuers ages to the end of the world And some begin the computation from the beginning of the world by the seuen Seales vnderstanding the seuen ages Some from the foure Monarchies of the Assyrians Medes and Persians Grecians and Romans which they will haue set forth by these foure horses which beginnings cannot stand because Iohn is not taken vp to see things past but to come by which reason also that opinion reckoned vp by Andreas is confuted expounding the first Seale of Christs Birth Andreas ex Methodio the second of his Baptisme the third of his Miracles the fourth of his Arraignment the fift of his Buriall the sixt of his Descent c. The rest which speake more probably beginne the time at the Apostles going out to preach the Gospell in all nations and so apply euery thing to some notable accident as one happened after another from age to age Yet because at the opening of the sixt Seale mention is so plainly made of the last day of Iudgement as that it is but a wresting of the words to expound it any other way and againe at the sounding of the seuenth Trumpet it is so confidently affirmed that time was no more chap. 11. and the time is said to be come of iudging the dead vers 18. which cannot be meant but of the day of Iudgement and againe Chap. 14. the Vintage is cut downe and the Wine-presse trodden and againe Chap. 20. the dead arise and come to iudgement I cannot see how that computing of all things in order to the end can stand because the day of Iudgement which is last of all commeth so often in the way There are therefore that beginning the time at the propagation of the Gospell abroad in the world make diuers periods in these visions holding that within euery period most notable things which should happen to the end of the world are set forth Parcus in the first more obscurely and in euery following period more plainly and yet not alwaies the same but if any thing of note hath beene omitted in the former it is supplied in the periods following neither is euery one so vniuersall as another for some set forth the estate of the Church persecuted by Tyrants flourishing vnder Christian Emperours persecuted by Antichrist shaking off his yoke as the vision of the seuen Seales of the seuen Trumpets of the woman with childe cloathed with the Sunne and of the Angell binding the Dragon being afterwards loosened againe but some set forth that part of the estate of the Church only which was in Antichrists reigne and ouerthrow as the seuen Vials and the vision of the great whore and her destruction And vnto this as being most without exception doe I subscribe the rather because S. Augustine long agoe gaue some light to this method saying
it as a comfort in suffering seeing when a man hath suffered death for Christ he is receiued vnder his wing being conformable to him in being sacrificed they rest and are safe with him for euer Some expound the Altar of Christs humanity Bernard serm 4. Omnium sanct which the faithfull are receiued vnto now it being reserued till the last day to giue them the full fruition of his diuinity also Some by the Altar vnderstand the places of the martyrs buriall or sufferings Ribera Viegas because Altars were wont to be built vpon them and the crying of their soules they will haue to be none other but as the crying of Ables bloud where it was spilt and soules are spoken of by a phrase vsuall so many men being called so many soules But this is a meere Iesuiticall imagination seeing Altars vpon martyrs sepulchres were of a later edition and though so many men be often called so many soules yet when the soules of any that are slaine are named it cannot bee so taken Whereas most stand for Christ meant by the Altar I should willingly incline to thinke so to but that Christ yet standeth as a Lambe and therefore I cannot see how he can at the same time bee represented by an Altar also I conclude therefore as I began that by the appearance of an Altar is represented their sacrificing when they suffered the place wherein they now are being heauen the common receptacle of all faithfull soules but said to bee vnder the Altar to denote the manner of their death neither doth Iohn see them with his bodily eyes but being in the spirit And fidy doe the soules of the martyred appeare after such a number slaine by cruell enemies crying for vengeance not vocally for soules doe not vtter voyces but vertually the destroying and murthering of them hauing a loud cry in the eares of God so that a desire of reuenge in them is amisse surmised to bee from hence who being in the flesh had so much loue as that they prayed for their persecutors and were farre from the spirit of reuenge But they are brought in crying aloud for the terrour of persecutors seeing the cryes of such shall without doubt bee regarded though in respect of many more yet in these times of corruption to bee crowned also with martyrdome a delay to bemade Whereupon it is that their answer is also set forth in this manner And thus I haue briefly resolued the rest of the doubts without delaying the reader by the diuersity of expositions Pareus Brightman Chrysost Hom. in Psal 9. August Serm. 30. detemp some interpreting their cry for reuenge to be onely for deliuerance of the Church from persecutors hauing beene already so long oppressed and some for the taking away of this malice out of mens mindes that there may bee no more persecuting by confounding such Kings and Potentates that they may bee brought to turne vnto Christ The white robes giuen vnto them Bullinger Brightman howsoeuer some contend that they were signes of some comfort and breathing time which the Church should haue and had about this time according to their exposition yet both the plaine speech which is vsed in answering them is against it for they are told of their brethren that must be slaine also and white robes are neuer spoken of in this sense Pareus but to set forth heauenly glory which is not to be thought now first to haue been giuen vnto them but immediatly vpon their departure out of this life when their deaths began first to cry though it was not represented in vision till now so that euen when they cry they are in the midst of heauenly ioyes and without all passion of sorrow onely they are not perfectly glorified till the whole company being made vp at the day of iudgement being reunited to their bodies they shall reigne in heauen for euer wherefore they are bidden rest till their fellow seruants were slaine also And well doth this cry come in after the fourth seale representing the corruptions in the Church fighting against the truth because this persecution hath beene longer than any before it and therefore needfull it was to tell of martyrs which had beene already made crying out and of such as should yet bee made when it might seeme to bee full time to put an end to these miseries that expecting so long a continuance wee might arme our selues with patience Quest 3. The sixt seale being opened Vers 12. there was a great earthquake and the Sunne became blacke as haire cloth and the Moone as bloud c. What is meant by these things and whether the day of iudgement or no Answ Most Expositors hold that the day of iudgment is here described Fox Richard de Sancto victore Pannonius Primasius Beda Rupertus Arethas c. when the reuenge before cryed for is taken vpon all sorts of persecutors of the Church and the words here vsed are nothing else but a periphrasis vpon this day for thus the Lord setteth forth the day of iudgement Luk. 21.11 There shall be great earth-quakes in diuers places Vers 25. There shall be fignes in the Sunne Moone and Starres and vpon the earth distresse of nations with perplexity Vers 26. Mens hearts failing them for feare c. and more expresly Mark 13.24 The Sun shall be darkened the Moone shall not giue her light 25. The starres of heauen shall fall and the powers of heauen shall be shaken The Sun shall be darkened because it shall no more giue light to this world the Moone shall be turned into bloud to shew the great destruction that then shall be the stars shall fall there being no further vse of them when men shall cease to bee here euen as the leaues of the figtree fall off when there is no further need of them to couer the figs. The heauens are as a booke folded vp when they lofe all their light being as it were clapt together whereas now it standeth open That which followeth of the mountaines and ilands remouing out of their places is to shew the greatnes of this earth-quake euen to the destroying of the earth Then all wicked men how great soeuer they haue beene in this world shall quake and feare being vnable to beare the wrath to come vpon them set foorth in their calling to the mountaines to fall vpon them c. Blas Viegas Who also saith that many Doctors expound this thus Brightman Grasser Others will haue these things vnderstood allegorically the great earth-quake of the great persecution vnder Dioclesian being in all parts of the earth at once then say they the Sun of righteousnesse Christ was darkened in his members the Moone the Church appeared like bloud being all bloudy with slaughters the starres the ministers of God many of them fell for feare from Christianity to idolatry the heâ—uen the Church was folded vp as a booke hiding it selfe for feare at that time and the inhabitants of
to be in heauen also And how is this childe taken vp to God and to his throne from out of his danger Answ Some Popish Expositors by this woman vnderstand the Virgin Mary Ribera Viegas Methodius Primasius Bullinger Fox Pareus c. Hos 1.2.3 but the learned of their owne side Ribera and Viegas and others reiect this as not agreeing if the following circumstances of being pained and hauing other seed which is afterwards persecuted be considered The common streame of Interpreters is for the Church of God which is the spouse of God whom he is said to haue married vnto himselfe And thus without all doubt wee are to conceiue of this woman Quest But how is she said to be in heauen Answ Pannonius To this Pannonius answereth well that howsoeuer the Church hath her being in this world yet she is but a stranger here heauen is her countrey to which she aspireth and from whence commeth her election and being Tertui apolo c. 1. Scitgens Christiana se peregrinā in terris agere inter extraneos facile inimicos inuenire Caelerū genus spem sedem gratiam dignitatem in coelis habere as Tertullian doth excellently declare saying The Christian nation knoweth that she is a stranger vpon earth and doth easily finde enemies amongst strangers but shee hath her stocke seat grace hope and dignity in heauen Touching her apparell here set forth The Sunne is most bright and shining of all the lights in heauen to shew therefore the exceeding great glory of the Church shee is said to bee cloathed with the Sunne A speech much like to this is that of our Sauiour Christ The iust shall shine as the Sunne But this is for her future condition Matth. 13.43 Pannonius Bullinger Parcus Forbs c. for the present Christ the Sun of righteousnesse is her glory for so he is called Mal. 4. hee by faith is put on as a garment couering her round about and beautifying her so all Expositors generally agree except Fox and Brightman who stand and specially Fox for a most illustrious glory hereby generally set forth but hold that it is not intended that this figure should be strained any further by applying all the particulars And indeed for so much as the child in her wombe is Christ as by and by shall be declared I cannot see how it can so well agree in the same figure to hold that hee is both set forth as the cloathing of the Church and the fruit in her body at the same time though in diuers respects he is euer hath been so I hold therfore rather that her glorious estate before God only in generall is here set forth And therefore as worldly glory consisteth in glorious apparell and a crowne of gold beset with pretious stones and an high elated throne that place where all inferiour persons stand being vnder the seet so the Church is said to be cloathed with the Sun to weare a crowne with twelue starres and to haue the Moone which is aboue all this world vnder her sect so high is shee mounted But why twelue starres in her crowne neither more nor lesse Herein I take it it is alluded to the twelue pretious stones in the brest-plate of the high Priest according to the number of the twelue tribes which made this number of twelue familiar in this Prophecie as appeareth by the twice twelue thrones round about the throne Chap. 4. the twelue thousand sealed of the twelue Tribes Chap. 7. the twelue pretious stones in the wals of the new Ierusalem and the twelue gates Chap. 21. Many will haue these twelue starres to set forth the twelue Apostles and the Moone vnder her seet the mutablethings of this world but if that which hath beene already said bee considered I thinke the Reader will not bee of that minde Touching that which shee trauaileth withall there is great difference some vnderstand it of the godly in all ages Andreas Viegas Ribera Parent Forbs with whom the Church trauaileth and is euer at the point of bringing forth but when any are brought forth the enemy is ready to deuoure them in spight of whom they are finally glorified in heauen which is set forth by this phrase hee shall rule all nations with a rod of iron according to that promise Chap. 2.27 And they say that the off-spring of the Church is called a childe in the singular number because though they bee many yet they are but one mysticall body and a male childe as being the more perfect and the heire and of more courage and constancy And of this exposition applied specially to the last times doe the Papals most greedily lay hold as making for them in their doctrine about their supposed Antichrist For the Churches being pained and crying out setteth forth the straits wherein she should be at that time And thus they seeke to draw the Reader from looking at any time past or that now is and to hold him in expectation of the time of Antichrist yet for to come But against this exposition maketh both the distinction afterwards following in the end of this Chapter where it is spoken of the rest of her seed and the description of this childe He shall rule ouer all nations with arod of iron For if all the faithfull bee the seed of the woman here set forth they being taken vp to heauen how can she yet haue a seed remaining vpon earth to be persecuted still And touching this large reigning howsoeuer the faithfull are promised in the place before alleaged that they shall rule ouer the nations yet it is not said as here ouer all nations nor is it spoken of as a dignity to which they were borne but as conferred vpon such as ouercome whereas here the man-childe mentioned is so spoken of as comming to it by right and inheritance The male childe therefore here must be one singular person most remarkable as the first-borne for this his extraordinary power and authority ouer all to which hee is borne Most therefore seeing that there is none other such to bee found in all the world Bullinger Fox Gorian and Pareus deliuereth this first applying it anagogically to the faithfull resolue vpon the Lord Iesus Christ for the history of his birth and ascension doth so answer this description in euery particular as that all things doe most excellently agree if it be vnderstood of him And so the prophecie Psal 2.7 agreeth also I will giue thee the nations for thine inberitance and the vttermost parts of the earth for thy possession thou shalt rule them with a rod of iron c. Thus also there will be a good construction of the rest of her seed after mentioned seeing hee is said to bee the first-borne amongst many brethren Whereas it may seeme absurd that the Church is said to haue Christ in her wombe and to bring him forth when as he is her husband and she hath rather her originall from him for
which cause she is called his body some resolue this by applying this womans trauailing with childe and bringing forth to the conception and birth which is by faith For the old Church by faith longed for and was pained in expecting his comming so long a time and euery man may bee said to trauaile with Christ and to bring him forth when through many inward troubles and much sorrow for sinne he commeth to be regenerate and to leade a new life for then hee liueth not any more but Christ liueth in him Gal. 2.20 Bullinger Gorran as Saint Paul speaketh and this according to Bullinger and Gorran But because this is daily done and here is rather an allusion to Christs corporall birth from which time that which is here figured out beginneth to take place it doth not seeme to mee to agree so well and therefore I vnderstand it rather of his corporall birth by the Virgin Mary as Bullinger doth at the first For although shee were but one particular member of the Church yet that for the effecting of which she was vsed as an instrument herein may well be ascribed to the whole body whereof she was a member and therefore St. Paul speaking of the whole Iewish nation saith Rom. 9.5 of whom Christ came according to the flesh As for other circumstances of being pained and crying out to be deliuered I hold them to be meerely allegoricall and not to be strained to a particular signification but as when a woman is neere her time of being deliuered it appeareth by these signes so they are here mentioned to signifie the neere approaching of the time when the Church of the Iewes should corporally in Mary a vessell chosen to this purpose bring forth our blessed Sauiour And this is one reason also why the Church is set forth by a woman because the head and the chiefe vpon whom all the rest depend was promised by the name of the seed of the woman If there shall seeme to bee a disagreement in the time because the things set forth here were not already past but altogether such as should happen afterwards I answer with Pareus Pareus Bullinger that the intent of this vision is to set forth things to come but for more orderly proceeding if it be begun a little higher euen at the birth of Christ there is no going from the matter propounded viz. to set forth things to come sith it is done onely to illustrate them them the better as was also done before in the opening of the first seale when a white horse issued out that he might the more orderly and with better light proceed vnto the red and blacke and pale horses c. It is said that hee should rule all nations with a rod of iron to expresse his terriblenesse to his enemies and such as rebell against him which are commonly expressed by the name of Nations or Heathen because they knew him not One expoundeth this of Constantine the great but neither was he watched at his birth to be deuoured Brightman but after that hee came to the Empire at what time the childe here spoken of is past all danger if it be vnderstood of his spirituall birth when he became Christian it were preposterously set down for so his birth should follow his being taken vp into the throne neither did he rule ouer all nations Chap. 4. neither can the throne of God be fitly applied vnto him here vpon earth seeing this throne is before described so as that no man can bee said to bee taken vp to it till he be glorified in heauen One will haue Heraclius the Emperour Lyra. who destroyed and succeeded the vsurper Phocas vnderstood here but there is no colour for it Touching the great red Dragon he is set forth plainly v. 9. that he is the Deuill but is called a Dragon in alluding to his first appearance vnto Eue in a serpent when he tempted her he is red through fury and cruelty Ioh. 8.44 hee was a murtherer from the beginning Viegas He is said to be in heauen here according to some for the like reason that the woman is said to be there because he persecuteth her who is said to be in heauen or rather because he had his abiding sometime in heauen and though hee be excluded because he kept not his first standing yet a long time hee had the liberty of appearing there before God amongst the good Angels for hee appeared amongst them to accuse Iob and that it was his common practise is here afterwards plainly intimated Iob 2. vers 10. how hee commeth to bee quire excluded and when we shall see further by and by but still he is said to be Principalities and powers in heauenly places Eph. 6.12 Pareus because hee hath the liberty of the Aerean heauen to this day His seuen heads with crownes vpon them set forth by the common consent the many kings of the earth who are ready as his instruments to execute his will the number of seuen being vsuall in this booke to set forth many his ten hornes his great power by meanes of other states of people who also serue him who are more in number Certainly the largenesse and multitude of his dominions and his manifold power is hereby figured out and how great a Potentate hee is to expresse the more the danger wherein this childe was that the power whereby he was preserued might be the more magnified His taile drawing the third part of the starres and casting them to the ground doth yet more illustrate his stupendious power By these starres I vnderstand the Angels that fell together with Lucifer who as the chiefe drew them after him and therefore hee is said to draw them with his taile because they followed him in sinning and were throwne downe to the ground which was by being depriued of their place and dignity in heauen For there is one Deuill as the chiefe and ringleader set forth the rest of the infernall spirits followed him And this though done long before is brought in here as auailing to a perfect description of him that it might the better appeare how formidable he was Some by the starres vnderstand Parous Viegas as in Chap. 1. the Churches which are seduced vnto Popery and some the Doctors who by worldly preferments and respects are fawned vpon Bullinger Forbs and so drawne away from the truth vnto errour and so by heauen they vnderstand the Church of God by earth the world of the wicked who are set vpon earthly things into whose society they come being thus drawne away But for so much as heauen is a distinct thing here from the Church if the woman be the Church for shee appeareth in heauen I cannot see how by heauen should be vnderstood the Church here and consequently how by the stars should be meant the Doctors and therefore I rest in the first exposition as most naturall and the rather because
they are not only said to be stars but starres of heauen as he himselfe at the first was and therefore is called Lucifer Esa 14.12 Hee standeth ready to deuoure this childe so soone as hee should be borne for he stirred vp Herod to send his executioners to kill all the male children in Bethlehem of two yeeres old and vnder and from the time that he shewed himselfe after his baptisme he neuer left persecuting him and plotting his destruction till that at length he was crucified but euen then in stead of being deuoured nothing befell him but what hee did voluntarily vndergoe and he was soone raised vp againe and taken to the throne of the Father and therefore he is spoken of as missing his purpose herein for so much as Christ by his death gat the dominion Heb. 2.15 Col. 2.14 and euen vpon the Crosse triumphed ouer the Deuill Learne we from hence both of how excellent a condition the Church of God is heauen is her countrey and her glory is heauenly and most magnificent that we may preferre to be members of the Church before all worldly honours and also what a terrible enemy we haue of the Deuill so that we can no sooner become Christians but hee is at hand to deuoure vs neither doth he want power so to doe but he shall not be able to hinder our saluation that we may put vpon vs the armour of God neuer being secure but alwayes making account that we stand in the midst of greatest dangers and therefore continually seeking to the highest power by prayer and out of a confident expectation of being taken vp out of all danger to glory at the last becomming strong in the faith to beare all oppositions without shrinking howsoeuer we be assaulted Quest 2. The woman fled into the wildernesse Vers 6. where she hath a place prepared of God that they may nourish her one thousand two hundred and threescore dayes c. To what time is this fight to be referred what is this wildernesse and how long is this time of one thousand two hundred and threescore dayes Answ This relation commeth in here by way of anticipation as most consent for this very persecution and flight into the wildernesse is more largely described vers 13. and this time is the same onely by a prolepsis it is in short here propounded to satisfie such as would bee ready to inquire what became of the mother after that the sonne was taken vp shee was persecuted and fled c. but in order of time somewhat happened before this and therefore before a full declaration of this persecution that is set forth in the next words And there was a great battell in heauen Vers 7 8. Michael and his Angels fought c. of which we are to consider before we answer this the proper place for this comming in afterwards viz. vers 13. Quest 3. Where is the fight here said to be in heauen what is Michael and the deuils casting out of heauen c. Answ No man doth hold that this is to bee vnderstood according to the letter for it were absurd that there should be a fight in heauen being a place of all peace and comfort and not for any variance Heauen therefore is to be vnderstood as before when the woman is said to appeare in heauen and the great red Dragon against her which was all done here below but represented in heauen as the proper place of the Church which is but a stranger in this world and the place where the Deuill first had his abode and where he was wont to appeare to accuse the godly For so a great fight is said to bee in heauen when as indeed it was in this world because they which doe instigate and stirre vp vnto it are on the one side the holy Angels of God whose abode is in heauen Eph. 6.12 and on the other side the troupe of vncleane spirits who are in heauenly places that is the vpper part of the aire Many stand for the Church that by heauen here the Church is meant but seeing the woman is the Church who is persecuted after this fight and casting down of the Deuill from heauen to the earth I cannot see how heauen should bee put for the Church also But being vnderstood as hath beene before deliuered all things following will excellently agree Michael the Archangell with his Angels fight that is that principall good Angell who is superiour to all the rest as the Deuill is the principall of the euill Angels he with the other good Angels I say standing for the truth stirred vp Christian Emperours and Gouernors to fight for the truth and the Deuill on the other side with his infernall rabble stirred vp Heathen Emperors and Gouernors to fight against the truth Forbs Brightman Mason And thus almost doth Forbs and Brightman vnderstand it for they make Constantine the great and his assistants in his battels Michael and his Angels and Licinius with his assistants the Deuill and his Angels Many will haue Christ meant by Michael Bullenger Grasserus Pareus both here wheresoeuer else this name occurreth because he is said to be the Archangell that is the Prince of Angels and Michael one as God But why may not one Angell bee chiefe amongst the good Angels as well as one Deuill is chiefe amongst the euill Angels And if so it is no whit absurd to say that he is like God being so eminent an image of his maiesty and excellency And therefore some hold Michael to be an Angell indeed Fox as hath beene already said and by the ancients it hath beene generally held to be so onely some question hath beene of what Angels Michael is the chiefe and herein most following Dionysius who wrote of the orders of Angels haue held him to bee the chiefe of the lowest order onely I cannot approue so well of expounding Michael the Archangell of Constantine or of any man or the Deuill of Licinius because there is none other place of Scripture which giueth light vnto such an exposition and the following circumstances agree not seeing Licinius perished when he was ouercome of Constantine neither did hee persecute the Church any more and afterwards this Deuill said here to haue but a short time is also said to be bound vp a thousand yeeres and then to rage as hauing but a short time which can no way agree to that Tyrant Michael therefore fighteth by his pupils Constantine Theodosius Valentinian and other godly Emperours the Deuill by the heathen Emperours before Constantine and Licinius and Iulian and Eugenius who sought to beat downe the Christian religion This fight began soone after Christs ascension and continued till ann 394. in three hundred of which yeeres the Deuill fought so as that by his agents the Heathen Emperours the truth was put in great hazzard but then Michael began his battell so fiercely as that errour and idolatry was put to the worse but by
hereafter CHAP. XIV AND behold a Lambe standing vpon mount Zion Quest 1 Vers 1. and with him an hundred forty and foure thousand hauing his Fathers name written on their foreheads c. Who are these and to what time is this to be referred What is that musicall voyce which commeth from heauen and the new song sung there which none could learne but these one hundred forty and foure thousand And what is meant by saying that they are virgins and follow the Lambe and that they are the first fruits vnto God and that no guile is found in their mouth c. Answ I will not delay the Reader much here with diuersity of expositions for this place as I take it is parallel to that in the seuenth Chapter so that as there after much violence and bloud-shed of the seruants of God spoken of before it is added as a comfort that of euery tribe were sealed twelue thousand making vp all together this number of one hundred forty and foure thousand In calling him the Lambe he taketh vp the speech vsed Chap. 7.8 All worship the beast whose names were not written in the booke of life of the Lambe which stood fast vnto the truth of God notwithstanding the danger of those persecuting times solikewise here after the beasts bloudy proceedings against all that would not worship him spoken of in the fore-going chapter this comfort is added that the Lambe Christ Iesus all the time of Antichrists reigne standeth vpon mount Zion that is is vigilant ouer his Church to preserue it from perishing and hee hath still with him euen in these times of greatest streights and hundred forty and foure thousand followers that is many thousands thorowout the twelue tribes of his whole Church dispersed ouer the world set forth thus in allusion to the old Church of God vnder the Law And these followers of his are vnmoueable as mount Zion that is most fixedly adhering to his truth for so the firme standing of the faithfull is described by the Psalmist saying Psal 125.1 They that trust in the Lord shall be as mount Zion that can neuer be remoued And they haue Gods name in their forehead to set forth their constant confident professing of the truth of God all superstitions of Popery which are a marke vpon the forehead of those that follow the beast being vtterly abandoned And as after the sealing there an infinite multitude are brought in with white robes and palmes praising God with whom the Angels ioyne making a most sweet consent it being a representation of the ioyfull condition in heauen of such as haue suffered for Christ in this world but now are triumphing there that the languishing spirits of such as are yet militant vpon earth might be recreated the more cheerefully to beare the terrible brunts of hottest persecutions who were before set forth by the sealed ones so here is an intimation of an infinite multitude already reioycing in heauen in that he saith that hee heard the voyce as it were of many waters and of a great thunder and of harpers which sung a new song for these speeches may well set forth an infinite multitude whose noise is as the noise of great waters and great thunders but this seemeth to be spoken of their congregating together to this heauenly harmony which is performed as it were by harpes and singing of a new song that is a most rare and excellent song of the praise of God and of the Lord Iesus Christ which song the faithfull here doe learne but none else because none but they doe praise God all others magnifie the beast but these by their praising of God from honest and sincere hearts sanctified by the truth begin euen now to come into the quite of heauen to which they and none but they shall be vndoubtedly ioyned at the last praising God for their deliuerance perfected as now they doe for the fountaine and beginnings hereof the Lord Iesus Christ and his spirituall graces and the ioy of the holy Ghost resulting here-from whereby they doe euen now as it were sit together in heauenly places And as there an Angell is brought in questioning with Iohn and telling him who these were and of their perfect holinesse through the bloud of the Lambe set forth by white robes washed therein and of the Lambes being in the midst of them and leading them forth to the waters of life so here Iohn is directly informed that these one hundred forty and foure thousand of the Church militant are most excellent and worthy persons all immaculate and vnspotted before God both for that he imputeth no sinne vnto them being iustified by faith in the bloud of the Lambe and for that they haue kept themselues virgins vnto God not hauing committed fornication with the beast by idolatry who is afterwards called also the great whore and haue a simple honest heart like Nathaneel who is said to be without guile so that they could not be blamed either for the common vice of others by fornicating in such manner nor for hypocrisie and double dealing in professing the truth as aiming at some sinister end or by yeelding in shew vnto those idolatries thinking that as long as their hearts were right they might in shew be such for the safeguard of their liues These were not too blame any of these wayes for they were ready in giuing witnesse to the truth to lay downe their liues And they are said to be redeemed from the earth and from amongst men to note the power from whence they were inabled vnto this in what a most happy condition different from other men they are when others as men of the earth perish at the destruction of the earth and earthly things these are by the Lambe deliuered and made partakers of that fulnesse of ioy that makes their fellow seruants who went into heauen before to play and sing in such an admirable harmony And these are led forth by the Lambe for they follow him whither soeuer he goeth they follow him in suffering and they follow him into glory that where he is they may alwayes be Napier Pareus Brightman Fox c. That this is parallel to that in Chap. 7. most consent and it setteth forth the number of such as were not carried away with the common streame of corruptions preuailing in the time of Popery and the Lord Iesus appeareth most significantly as a Lambe because he yet suffered his enemies in their persecuting but he standeth to shew his vigilant care ouer his Church Arethas Some thinke that this is a diuers thing from that in Chap. 7. there being set forth the sealed amongst the Iewes here the sealed amongst the Gentiles some hold Alcasar that the faithfull vnder the persecuting Emperours are set forth but all things so fitly agreeing and this comming immediatly after the description of the beast as a thing contemporanean with him I can see no ground of such opinion It is
world shall vilitate Great gifts and goods then shall he impetrate Huge heapes of gold he shall haue into treasure With siluer hid and money without measure Discouered things he shall loose and remit Of Magicke Art well shall he know and wit The mysteries and secret sorcery The mighty God he makes a Babe to be Downe he shall tread all true worshippin And at chiefe heads of error first begin His mysteries to all he shall expone Then comes the time of mourning and of mone c. These bookes of the Sybils were much esteemed of and kept in the Capitoll at Rome during the Ethnicisme thereof the prouidence of God ordering it so that from Rome wee might learne that he whose Sea is there is the childe of perdition and after the Popes triple crowne for he is most plainly here described much corruption should be in the worship of God and after that should come vpon that state ineuitable destruction Touching Romes rise at the fall of the Grecian Empire no learned man is ignorant it fell again by means of the Goths Vandals and Heruls and Longobards But touching the time of the new kinde of Empire in him that weareth many crownes it may iustly be doubted seeing many fifteene Emperours haue beene before the Pope came to this height of honour which was not till the dayes of Phocas It is therefore necessary to distinguish betwixt Heathen and Christian Emperours for this being applied to the first sort will in no case stand but to the other it doth very well agree for from Constantine the first Christitian Emperour to Phocas are but fifteene if Iulian the Apostata be cast out who was no Christian and Mauritius by the murthering of whom Phocas attained the Empire be not reckoned as there is no reason to reckon him seeing another vsurped that dignity and tooke it from him The second to Constantine was Constantius and his brethren together the third Iouinianus the fourth Valentinianus and Valens together the fift Gratianus Valentin and Theodosius the sixt Arcadius and Honorius the seuenth Theodosius and Valentin the eighth Martianus the ninth Leo the tenth Zeno the eleuenth Anastatius the twelfth Iustinus the thirteenth Iustinianus the fourteenth Iustinus the younger the fifteenth Tiberius Next to Tiberius Phocas gate the Empire from Mauritius his Master in whose dayes this new kinde of Empire began which from Ponti may iustly be called Pontificiam These things thus consenting to make plaine the mysterie of iniquity in the Popedome doe not harden your selues O ye Papists but be wise in time and come out of Romish Babylon that ye come not with her to perpetuall most horrible destruction CHAP. XIX AFter the vtter destruction of Babel represented here followeth a representation of the great ioy which should hereupon bee amongst the faithfull triumphing ouer her in heauen together with the cause of her destruction and of her partakers and the description of the King by whom shee is destroyed Brightman Vers 1. Some will haue the Church of God vnderstood by heauen which hearing of the destruction of Babel praiseth God for it lest if heauen bee properly vnderstood it should follow that the Saints there know of the things done vpon earth Bullinger Pareus Grasserus But I subscribe rather to those that vnderstand heauen properly as they in heauen were exhorted before Chap. 18.20 to reioyce ouer Babel fallen for howsoeuer they are ignorant of particulars yet it is not vnlikely but that they vnderstand either by the relation of Angels or by reuelation from God what ingenerall is the state of the Church in this world else how could the soules of the slaine lying vnder the Altar cry out for reuenge vpon persecutors as not being yet taken Reuel 6.10 Moreouer there went before a particular exhortation to reioyce for this which argueth the notification of it in heauen by diuine reuelation Touching the song Hallaluiah Vers 3. it is compounded of Hallalu praise yee and iah the Lord Hebrew words It is a question amongst Expositors why they are exhorted to praise God by an Hebrew word To this some answer Brightman that mystically the ioyning of the Iewes who should now be conuerted to the faith is intimated but most without any such mystery hold that a word of this language is chosen as in many other passages in alluding to the old manner of praising God in his Church that first was Bullinger Pareus for Halleluiah in prefixed before many of the Psalmes as a word then ordinarily vsed to praised God And for the same cause the Arke of the Testimony the Altar and Censers with incense are mentioned before because what was and was done in the Temple of God of old amongst the Hebrewes did serue to figure out what should be Vers 4. and be done afterwards in heauen Touching the foure and twenty Elders and foure beasts who haue hitherto stood by as spectatours of all that hath beene done and now giue their applause and approbation it hath beene already shewed what they are Vers 6. Chap. 4.4 c. The voice of all the multitude that stirre vp to praise God compared to the sound of many waters and of thunder is so compared to set forth the greatnesse of the company for they must needs bee very many from whom such a loud sounding voyce must come Vers 7. The matter of this ioy next vnto the ruine of Babel is the marriage of the Lambe approching and the adorning of his wife for the marriage This wife is the woman before spoken of Chap. 12. that fled into the wildernesse from the face of the Dragon but her enemies that sought her life being destroyed shee is brought in now againe her weeds of mourning and sorrow being laid away and garments of ioy and gladnesse as of a Bride going to be married being put vpon her For after the ouerthrow of Popery there shall be no enemies any more to cause mourning and wearing of sack cloth but a most flourishing estate of the Church begun here and soone after perfected in heauen For I doe not thinke that the ioyfull time of this marriage here set forth is to be vnderstood onely of the flourishing estate of the Church in this world after so long a time of persecution but because here is both a preparation and a marriage Supper both the time of the Churches ioyfull condition for a time here where it is prepared and hereafter in heauen where the marriage is perfected and the supper held are included for here the Church is prepared for the Bridegroome Christ by sanctification through the word and Sacraments which haue now their course more freely than in times past there she is presented vnto him and they being really ioyned a feasting supper is held of heauenly comfort and ioy euerlastingly And this is the apparelling of sine linnen granted to the Church here spoken of which is said to be the righteousnesse of the Saints but
to shew both the vniuersality of the iudgement that shall be Note and the terriblenesse of the Iudge to the wicked so that nothing shall be able to abide his presence and the iust proceedings according to which all shall bee sentenced because they shall be by bookes and according to mens workes and lastly the wofull estate of all that haue done euill after this time they shall be cast into the lake of fire and the ioyfull estate of those that haue done well death and hell is abolished vnto them so that they shall stand in feare of these enemies no more What is written in the booke of life is kept so secret that wee cannot know it but they whose workes are euill may be sure that they are not therein written the booke of life and the register of mens workes doe parallel one another Wouldest thou then see into this great secret goe to thy workes and consider them if they be good thou art assuredly written in the booke of life otherwise thou mayst bee sure that thou art not and then the lake of fire gapeth for thee Psal 34.12 Be not deceiued therefore by thy faith but wouldest thou liue long and see good dayes refraine thy tongue from euill and thy lips that they speake no guile cease to doe euill seeke peace and ensue it Attend to that direction of our blessed Sauiour giuen to him that asked what he should doe to be saued 1 Tim. 6.7 keepe the Commandemâ—nts and if thou be rich forget not to distribute of thy goods to the poore and so lay vp to thy selfe a good foundation CHAP. XXI IN this and the Chapter following vnder the figure of the new Ierusalem the state of the Church triumphant in heauen is set forth as it shall be after the day of iudgement according to the opinion of all Expositors Brightman Forbs except two of ours who vnderstand it of a flourishing Church vpon earth after the Pope and Turke destroyed and the Iewes conuerted and some Popish Writers who expound it of the Church of Rome whom Alcasar a Iesuite mentioneth and confuteth But that it cannot possibly bee vnderstood of the Church vpon earth in any time or age is most plaine first because this vision followeth after the vision of the last great day of iudgement and therefore in order should represent somewhat after that 2. Because the condition of the Church is such here as that it can neuer be free from suffering and sorrow All that will liue godly must suffer persecution Rom 8.17 wee shall bee glorified with Christ if we suffer with him Ioh. 16. 1 Pet 5.8 and In the world ye shall haue trouble and if at any time there bee outward peace yet the Deuill like a roaring Lion goeth about continually seeking whom he may deuoure and there are bodily pangs and sicknesses and other occurrences that doe afflict whilest this life lâ—steth Heb. 12.10 for if wee should bee without chastisement wee should be bastards and no sonnes And lastly there is sinne euer here in the best which maketh them to sorrow Matth. 5.5 according to that Blessed are they which mourne for they shall be comforted But the new Ierusalem here described is without all sorrow and paine vers 4.3 Because the Church here described hath the glory of God which is all one with being glorified in heauen so as cannot said of any vpon earth vers 11.4 Because this Church is without a Temple needeth no light of the Sunne c. vers 22 23. whereas the Church vpon earth must alwayes haue a place to resort vnto and must be enlightened and vpheld in grace by meanes and shall euer need the light of the Sun and Moone 5. Because no vncleane thing is in this Church vers 27. whereas in this world the kingdome of heauen is euer like a corne field with tares in it like vnto ground with thornes and briars and stones in it and such as that it may be said alwaies Many are called but few are chosen Lastly to put vs out of doubt that no state of the Church here is meant but in heauen he saith that they shall see his face Chap. 22.4 for this shall neuer be till we come in heauen 1 Cor. 13. then shall we see as we are seene and herein standeth the perfection of blessednesse 1 Ioh. 3.3 for now we are the sonnes of God but it doth not yet appeare what we shall be for we shall see him as he is To say nothing of the new heauens and the new earth 2 Pet. 3.13 which Saint Peter speaketh of when he hath shewed how the world shall bee destroyed by fire but wee saith he looke for a new heauen and a new earth wherein dwelleth righteousnesse These reasons I thinke may satisfie any reasonable man against the probabilities that are that it should not be meant of the Church triumphant in heauen except the phantasticall Chiliast who may thinke to reconcile all these to his imagined ioyfull time of a thousand yeeres vpon earth after the first resurrection of the Martyrs onely for they apply all this to that imaginary condition But that hath beene sufficiently confuted already and whereas any thing may seeme to make against the common tenent of the glorified estate of the Church here set forth it shall be answered in the proper place And so I hasten to the exposition of the difficulties here as they offer themselues in order And I saw a new heauen and a new earth Vers 1. for the first were passed away neither was there any more sea By the new heauen and earth here most Expositors vnderstand not any new creation but so great an alteration in the heauens and the earth as if they were made new For these heauens and earth say they shall not cease to bee in regard of their substance but become more glorious as is taught Rom. 8.19 being no more subiect to corruption Neither shall they be renewed that we might again haue a dwelling here for we shall ascend 1 Thess 4. and euer remaine with the Lord aboue but to intimate the new glorified estate of the faithful if the creatures which were made to serue them shall come now to a new glorious condition then much more they for whose seruice they were made as Bullinger speaketh Bullinger But I haue already deliuered my coniecture vpon 2 Pet. 3.8 for the first heauen and earth were passed away This was shewed before Chap. 20.11 and because no mention was there made of the sea here it is added the sea was no more that we might not conceiue but that all the parts of the world fled from the Lords angry presence Bullinger Some thinke that nothing else is meant but that the sea was altered to a more glorious estate euen as the heauen and the earth but it is to be noted that he speaketh onely negatiuely of the sea but both affirmatiuely and negatiuely of the
riches and therefore the poore here is one poore and brought lowe in the world This would be noted Note that we may not be carried on according to the manner of the world to be ouerwhelmed with sorrow in time of aduersity and neuer to be so merry as when worldly wealth floweth in as though happinesse consisted in these things For this is a meere delusion The onely true and solid ioy is in the future exaltation in heauen the way vnto which is by poeurty and crosses in this world and in an humble minde here in the middest of worldly wealth CHAP. I. VERS 13.14 Let no man being tempted say I am tempted of God for God cannot be tempted of euill he tempteth no man 14 But euery one is tempted being drawne away by his owne concupiscence and inticed 15. Then lust hauing conceiued bringeth forth sinne but sinne perfected breedeth death Tho. Aqui. in Iacob Gorran Hauing spoken hitherto of externall temptations now hee speaketh of internall that is euill cogitations suggested to the minde whereby a man is enticed and drawne to euill these come not from God but from our spirituall enemies God indeed is said to tempt Abraham Genes 22. Deut. 12. and likewise to tempt the people of Israel but it is to be vnderstood that there is a twofold temptation the one of triall the other of deceit by the first God tempteth that men may be more purified as the gold being tried in the fire but not by the other The Deuill tempteth thus that he may deceiue vs the flesh that it may allure vs and the world that it may draw vs away Concupiscence within a man as originall tinder Rom. 7. Gal. 5. otherwise called the law of the members and the flesh lusting against the spirit that tempteth by drawing away from good and enticing to euill for by these two words are set forth the two termes the terme from which and the terme vnto which the right way from which and the wrong way vnto which Aug. Peccatum est spreto incommutabili bono commutabili bono adhaerere or the immutable good from which and the mutable good vnto which Ob. The deuill tempteth sometimes and therefore not concupiscence onely Sol. Although the deuill tempteth yet he can doe nothing if concupiscence were not euen as wood is not kindled by blowing vnlesse there be fire Concupiscence when it hath conceiued bringeth forth sinne c. The degrees of temptation are here noted out first there is delight alluring secondly consent conceiuing thirdly worke performing fourthly custome perfecting Lust conceiueth by the deuill who is as it were the father and lust the mother this conception is by the consent of the will or by delight Bringeth forth sinne that is into act Psal 7. It is perfected by custome and then death commeth that is it becommeth guilty of eternall damnation Rom. 6. for the wages of sin is death But why is death assigned only to custome doth not sinne delighted in or consented vnto and acted bring forth death also Answ Yes doubtlesse but it is most properly said thus of custome in sin because in such there appeare no signes of life there is little hope of his returne but in such as sometime fall into sin there are signes of life though more in the consenter vers 17. fewer in the acter of sinne Euery best guift and euery perfect guift This is added further to proue that no euill temptation is from God because good onely commeth from him which hee sheweth first from the copiousnesse of his guifts secondly from his immutable goodnesse thirdly from his liberality towards vs in begetting vs fourthly from their own iudgement Touching the degrees here set forth the good are temporall guifts the better naturall the best gracious The best guift of grace and the perfect guift of glory The first is called a thing giuen because it is in the way the other a guift without end in our Countrey The father of lights that is the author of all graces which are the lights of the soules Occum in Iac. By temptation here vnderstand that which ariseth from a mans owne sinnes and intemperance whereby trouble is brought vpon him and fluctuation of the minde now when trouble is brought thus vpon a man it is not a temptation from God but from his owne concupiscence Mayer August de verbis Domini Est temptatio inducens peccatum qua Deus nominem tentat est tentatio probans fidem qua tentare Deus hominem dignatur Pareus Faber Piscator Gagneus and all others that I haue seene follow Tho. Aquinas vnderstanding here that inward temptation that is to euill of which it seemed good to the Apostle to speake because he had commended temptations before For of outward temptations of trouble comming vpon a man by his own default it cannot be meant as Oecum would haue it because it is temptation to euill of which it is spoken here as is expressed when it is added God is not tempted of euill and the sequell of this temptation is plainly said to be sin not outward trouble in the world If it be demanded in what sense God is said to be vntemptible of euill Pareus the Latins reade it intentator malorum Pareus some others take it both actiuely and passiuely but because the actiue immediatly followeth He tempteth no man I thinke that it is to be vnderstood passiuely only The meaning is that our malice caÌ„not stir vp euil in him neither doth he tempt any man to euill as Occum hath noted was the saying of an Heathen Numen Deâ—s neque ipsâ— molestias habet neque alijs exhibel 2 Sam. 24. God the diuine Maiesty neither is himselfe troubled nor bringeth troubles vpon others Ob. He hardened Pharaohs heart whoÌ„ he will hee hardeneth and hee moued Dauid to number the people Sol. With Pareus I say that God doth not by tempting make any man euill but vpon such as are already euill he sendeth the iudgement of being hardened to the doing of more euill that hee may in the end receiue the greater damnation Reade more touching this point vpon Rom. 9. and August de bone perseuerantiae Epist 146. ad Consentium 2 If it be demanded what concupiscence is and whether it be not a sinne because hee seemeth here to make it but the cause of sinne and how temptation is ascribed onely to concupiscence when as the deuill also tempteth and so doth the world too I answer to the first that concupiscence is generally agreed vpon to be that originall inclination vnto euill which we draw from the loines of our first Parents To the second that S. Paul himselfe being the teacher it is sinne Rom. 7. and such a sinne as is condemned in the tenth Commandement though Popish Writers mince it and say that it is not truely and properly sinne but the cause of sinne and by the Apostle Paul
It deliuereth from death Dan. 13. Susanna prayed and was deliuered 4. It preuenteth temptation Matth. 26. Watch and pray that ye enter not c. 5. It ouercommeth the aduerse powers Exod. 17. Moses lifting vp his hands Israâ—â— preuailed 6. It purifieth the heart August Orationibus mundamur lectionibus instruimur 7. It pacifieth Gods anger Exod. 32. 8. It presenteth our desires 〈◊〉 God Quasi quaedam persona ad Deum intrat August 9. Healeth the sicke Note Note that the time of sicknesse is specially a time of prayer Psal 50.14 thou must pray much and desire the prayers of others for thee All physicke and diet and warmth is nothing without prayer pray therefore continually 1 Thes 5.17 but specially in the time of sicknesse Note againe Note that the Minister is a principall man to be sought to in sicknesse he therefore is with all speed to be sent for and if there be more neere send for two or three that together they may pray for thee Matth. 18. For when two of you shall consent together about any thing vpon earth saith Christ to his Apostles it shall be done in heauen Consider what wonders Elias did by praying and doubt not but that the men of God shall preuaile as well for thee in thine extremity if it may be for Gods glory that thou maist be deliuered otherwise thou must resolue that to be sicke still and to die too if God will haue it so is most for Gods glory as that mans being blinde Iohn 9. and Lazarus his dying Iob. 11. and therefore rest contented Note lastly Note that sinne is the cause of sicknesse and confequently of all sufferings except they be meerely for trialls as Iobs sufferings were Lament 3.27 1 King 8. for when he would shew that healing shall follow vpon faithfull prayer hee doth it with this addition and if he hath committed sinne it shall be forgiuen him and till sinne be done away there is no expectation of being healed Wherefore the chiefe thing to be intended in sicknesse is to be deliuered from sinne which is not but by true repentance to the furthering whereof it auaileth much to confesse to the Physitian of the soule If any be healed of their sicknesse but not of their sinne it is but a repriuing for a time that they may come vnder some greater iudgement according to that Iohn 5.14 Goe thy way sinne no more lest a worse thing befall thee CHAP. 5. VERS 19. If any man hath erred from the truth and one turneth him let him that hath turned him know that he saueth a soule from death c. There is some question about the cohering of these words with the former and some about the sense Mayer Touching the coherence Some say Tho. Aquin. Gorran that hauing before exhorted to pray for others in the time of sicknesse that they may be healed here is intimated a further duty to be done viz. not onely to be sollicitous for a brothers bodily safety but chiefly for the safety of his soule by endeuouring to conuert him Pareus Piscator Some without any coherence speake of it as a proposition of a new duty I subscribe to the coherence there being nothing in this Epistle but deliuered in a method as I haue shewed in my Analysis Touching the sense Pareus The. Aquinas Faber Occumen Some by erring from the truth vnderstand onely erring in matter of doctrine in points concerning the foundation and some both in doctrine and manners neither doe I see any reason why they should be seuered because either way the soule is endangered Any errour in manners that is walking in the way of any sinne in dangereth the soule for the wages of sinne is death and he that faileth in one point Rom. 6.23 Iames 2.10 is guilty of all the law And to erre in matter of doctrine if it be in the foundation is deadly The Galathians erring thus Gal. 1.6 are spoken of as departed to another Gospell when they erred onely in the point of iustification by workes If any man erred in the matter of circumcision vsing it now vnder the Gospell Gal 5.1 2 Thes 2.11 he is pronounced to be such as that Christ shall not profit him And to beleeue lyes is set forth as the way of destruction to which disobedient persons are in iudgement giuen ouer Iohn 17.17 It is the truth that sanctifieth and saueth and therefore errout must needs corrupt and destroy But euery errour doth not bring a man into this danger for hee that holdeth the foundation shall be saued though he buildeth hay or stubble 1 Cor. 3.12 And to erre in a point fundamentall destroyeth not where there is a minde willing to learne the truth but yet for want of meanes or time the perfect knowledge hereof is not attained vnto as was the case of the Apostles Acts 1.6 who thought till the resurrection of Christ that by the exercising of outward regall power hee would saue his people and confound his enemies Touching the words following Hee saueth a soule from death Parens and hideth a multitude of sinnes Some apply both these to the person conuerted the first in respect of God hee saueth him from death to which God would haue adiudged him for euer if he had continued still in his sinne and the second in respect of men who now that he is turned absolue him from all his sinnes and make account of him as if he had not erred at all And all this he doth that conuerteth another not by the merit of any thing that he can doe but because vnder God he is an instrument of bringing him into the right way which is the way to escape death Faber Stapul and the danger of sinne Some apply the first of these to him that erred and the other to him by whose meanes he is conuerted or both alike vnto him that is conuerted or that conuerteth for God doth so accept of this so excellent a worke as that hee will therefore saue him that conuerteth also Beda And therefore some reade it animam suam his owne soule I subscribe vnto the first that by the soule saued is to be vnderstood the soule of him that erred onely for this is most agreeable to the speech the subiect whereof as being before in the way of death is the sinner whom one conuerteth not the conuerter who is commonly supposed to bee in the state of saluation before And hee hideth his sinnes according to the phrase borrowed Prou. 10.12 because when a man is conuerted all his former sinnes are hidden vnder the couert of his new life The. Aquinas he is now before God as if hee had no sinne Psal 32.1 And to this also Pareus assenteth that the conuert hath no sinne imputed vnto him now that by his conuersion hee is in Christ Before men I cannot see how it should so much auaile to haue ones sinnes
Iesus Christ that is because his Resurrection is our iustification who by rising againe destroyed death and went vp into Heauen that we might haue a place there Here growth a great question whether Baptisme which is outward hath any effect to the sauing of the soule or whether all the vertue lieth not in Faith and internall grace sanctifying the soule and conscience But Christ hath cut off all this question by saying He that beleeueth and is baptized shall be saued thus ioyning them together so that it is vnlawfull for any to seuer them Baptisme is then perfect and salutiferous when the conscience is baptized there being an inward working of the Spirit to the purifying of the heart by Faith as water is outwardly vsed How is Baptisme an antitype of the Arke and how is it said to haue saued those eight persons by the water Thomas Aquinas hath already set downe fiue things wherein the Arke doth serue fitly to set forth Baptisme August lib. de vnitate Eccl. s cap. 5. Gagneus Augustine hath an Allegory in the pitching within and without holding that this setteth forth charity Gagneus saith that as the waters lifted vp the Arke and so they within were saued in like manner Baptisme lifting vs vp from the earth to Heauen in an heauenly conuersation saueth vs and as the Arke though it were tossed with tempests yet could not be drowned so the Church is saued through many afflictions neither can it bee ouerthrowne He that will may gather other notes of similitude also out of Pererius and Pagnan in Isagoge ad Scripturas Perer. lib. 10. in Gen. disp 11. Touching the sauing of those eight by the water it is meant of their corporall deliuerance for it is a question whether all their soules were saued or no it seemeth Chams was not By the water is expounded by some from the water by others in the water as per is vsually taken as a Ship is said to be safe going in the water and this I take to be the best Of the Angels powers and vertues subiected vnto Christ Vers 22. enough hath beene spoken already vpon Ephes 1.21 Note Note that he which suffereth vniustly doth not finally suffer for Christ suffering thus suffered in respect of the outward man his enemies could not touch his spirituall estate but that herein he liued still and was the more highly exalted and so shall we his members be Note againe Note that Baptisme which is outward is not like the Arke to saue all that come vnto it but euery one that is of discretion must haue an inward worke wrought in him that from a good and sanctified heart he may aske mercy of God through Iesus Christ who is risen againe and ascended into Heauen there presenting the prayers of such before his Father Therefore he that beleeueth not Mark 16.16 1 Ioh. 3.3 Vers 9. saith Christ shall bee damned though he be baptized and he that hath this hope purgeth himselfe and he that is borne of God sinneth not CHAP. IIII. THE Apostle hauing in the former Chapter propounded Christs example proceedeth here to presse it vnto them that as he suffered in the flesh so they being his members should approue themselues to suffer in the flesh by the mortifying of their corruptions and as hee was quickned in the Spirit leading a new spirituall life vers 1 2. First prosecuting that of suffering by the consideration of what they had formerly beene and what some still were for which they should giue account vers 3 4 5. and how the dead of whom hee spake before were not saued but by being iudged in the flesh vers 6. Secondly hee that setteth forth that which might moue them to a new life the end of all is at hand vers 7. and wherein it consisteth viz. in being wise and sober and praying and louing and hospitable c. from vers 7. to vers 12. where he returneth to speake of suffering againe being properly vnderstood by being persecuted and railed vpon as Christ was touching which first hee comforteth them with the glory and ioy after this to come vers 13 14. Secondly he giueth a caueat against doing ill whereby a man commeth to suffer vers 15. Thirdly whereas they might be troubled in thinking that the estate of the wicked was better for so much as they were not so subiect to sufferings he sheweth that the time of the Christians suffering was now but theirs should be hereafter when it would bee much more terrible vers 17 18. Lastly that they might bee without all trouble of minde about their sufferings he directeth them to God to whom they ought wholly to commit themselues in suffering as to a faithfull Creator vers 19. 1 PETER Chapter 4. Verse 1 2 3 c. Christ therefore hauing suffered in the flesh for vs put vpon you the same minde also for he that hath suffered in the flesh hath ceased from sinne c. FRom Christs suffering death as hee was man Oecumen in 1 Pet. 4. and led a naturall life here hee argueth that we ought to suffer that death which is vnto sinne for him that we might liue vnto righteousnesse and if we be dead vnto sinne or to the world there will be in vs a cessation from sinne 2 Tim. 2. To suffer in the flesh therefore is to be dead vnto sinne as Saint Paul elsewhere expresseth it to bee dead with Christ Some of the ancient Fathers haue expounded this of the Gospell preached to the dead of the dead vnto sinne Vers 6. holding that men are said to bee dead two waies first in sinne secondly vnto sinne and to the world by being made conformable to Christ in his death and these last by receiuing the Gospell are stirred vp to condemne themselues for their former carnall liuing which they doe when they leade a new life To suffer for Christ here Tho. Aquin. Gorran Isidor is either to subdue carnall concupiscence by taming the flesh or else by exposing the body to martyrdome for righteousnesse It is according to Isidor to suffer in the whole man as Christ suffered in the whole man both exteriour and interiour the inner is the soule wherein we suffer by contrition the outward is the body wherein we suffer by macerating it and by suffering both these waies wee cease from all sinnes both carnall and spirituall For this cause it was preached to the dead Verse 6. that is either yee ought not for this cause to regard the blasphemies of the wicked or else for the auoiding of the danger of the Day of Iudgement it was preached to such as are spiritually dead that iudging themselues for such things as they haue carnally done they might escape Gods iudgement and liue as 1 Cor. 11.31 To take the six former verses of this Chapter together Mayer wherein an exhortation is set forth from Christs death considered as I haue shewed in the Analysis Here are three doubts
Whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath plainly reference to the all things before spoken of vers 3. which are giuen vnto vs both for life and godlinesse for amongst these are set forth the great and precious promises of which we are made partakers when as by these meanes we attaine to faith and so we partake of the diuine nature that is of holinesse and righteousnesse whereby we auoid the corruption of the world by lust as is added to expresse what he meaneth by partaking of the diuine nature For we partake of the corrupt nature of man fallen as long as we follow that euill lust that is in vs but when through the spirit we are so sanctified in beleeuing that we auoid this corruption and liue holily and righteously we partake of the nature of God Eph. 4.24 seeing the old man is now put off and the new man is put on that is Christ Iesus who is also God from whence Ambrose argueth against those that denied Christ to be God Aâ—bros lib. de incaâ—â—at c. 8. for how else could he make vs partakers of the nature of God if he himselfe had it not Seruetus Seruetus gathered from hence that there is a transfusion of the diuine nature into man but erroneously Athan. crat 2. contra Arrian for as Athanasius teacheth we partake of the diuine nature onely by his grace through the spirit without the diuision of the diuine essence but Christ is begotten of the Father and so consubstantiall with him Osiander hath â—rred also as much teaching that wee are iustified by that righteousnesse wherby Christ is essentially righteous not as man but as God But Peter saith not that we are partakers of the diuine nature by the inhabitation of essentiall iustice but by the great and precious promises which when we heare we beleeue and so attaine to the things promised the summe and substance of all which is Christ It may rather be gathered from hence that our iustification is a permanent gift as nature is as Lorinus also granteth according to which the regenerate is called a new creature and therefore continueth to the end Touching the exhortation inferred hereupon Vers 5. vers 5. it tendeth to shew that the faithfull now that they are in the state of grace ought not to be secure as if nothing more were required at their hands but to beleeue but they must vse all diligence and haue a care to shine in all Christian complements of practice for the order of which that of Tho. Aquinas followed also by Burges in his chaine of graces liketh me best After the radicall and mother grace faith named he first commendeth such graces as concerne the doing of good secondly such as concerne euill first of sinne to be auoided secondly of punishment to be borne Onely with Piscator I thinke that godlinesse is to be vnderstood of the exercise of godly duties und withall of a godly minde referring all our grace to Gods glory and brotherly loue of the loue of the faithfull and charity of the loue of all euen enemies and persecutors For whatsoeuer good we doe and whatsoeuer euill we auoid if godlinesse and loue be not adioyned it is nothing worth Without godlinesse it will be vnsanctified 1 Tim. 4. for all things are sanctified by the word and prayer and through the want of respect to Gods glory Matth. 25. it may be pharisaicall through vaine glory and if loue be wanting there is but a lampe without oile nothing but a sounding brasse and tinkling cymball 1 Cor. 13. Note Note that the condition of the faithfull is most high and honourable euen a partaking of the diuine nature as Mordecay was made partaker of royall dignity which is when our nature is changed and of corrupt and impure we become holy and righteous for this is Gods nature So that there is nothing in the world so much to be ioyed in or to be aspired so much after as to be holy and nothing so much to be shunned as corruption for if we be of the same nature with God we shall also with him liue and be blessed and happy for euer Note againe Note that heauen and happinesse is not so easily attained vnto as the world thinketh onely by beleeuing but great care and diligence must be vsed that the whole life may be vertuous that knowledge in the mysteries of God may be attained c. Hee must weare not one grace but this whole chaine of graces that would be adorned for God and be receiued into his kingdome for if there be but one euen the last grace of loue wanting all the rest are nothing worth and the soule is but basely set forth yet CHAP. 1. VERS 10. Wherefore Brethren giue rather all diligence to make your election and calling firme for doing these things ye shall neuer fall From the words which I haue already expounded vnto these there is nothing difficult Mayer Vers 9. sauing that vers 9. he saith that such an one is blinde and forgetteth his washing of old from his sinnes Luther But that may be vnderstood thus as Luther hath it he cannot see the way to goe one right step towards the kingdome of heauen doth as if he forgat his baptisme receiued formerly for the remission of his sinnes at what time there was a vow made of new obedieÌ„ce so that if he had a due remeÌ„brance of these things he could not but doe better That sins are washed away in baptisme is plaine because we are inuited vpon this to be baptized Acts 2.38 And S. Paul speaking of those that haue beene washed 1 Cor. 6.11 varieth the phrase and saith Ye haue beene washed August contra epist Pelag. c. 13. Dicimus baptisma dare indulgentiam omnium peccatorum auferre crimina non radere ye haue beene sanctified and iustified And hereunto Augustine agreeth saying In baptisme all our sinnes are pardoned and taken away not pared onely Hereupon the Papists inferre inherent righteousnesse and an vtter abolishing of originall sinne in baptisme but that this is false appeareth plainely from many places Rom. 7.17 Gal. 5.17 Colos 3.5 Wee are washed indeed from the sinne that wee brought into the world with vs so as that it shall not be laid vnto our charge but it remaineth still as a root of euill as long as we liue seeing otherwise all persons regenerate by baptisme should liue without actually offending for so much as there were nothing to tempt to sinne if this lust were quite rooted out and gone Iames 1.13 Touching the present Text. Vers 10. Is not our election and calling sure without our endeuour Quest 1 Is it not firmely appointed by God from the beginning who shall be saued that he biddeth vs make it sure I answer also with Luther Luther that in respect of God it is firme and stable but it is not sure to vs but by endeuouring constantly and continually
sure word of prophesie to which ye doe well that yee take heed as to a light shining in a darke place vntill the day be light and the day-starre arise in your hearts c. He saith Oecumen in 2 Pet. 1. that we haue the word of prophesie the more sure not because there was any prophesie before of this voice that came from heauen but because by that voice comming from the Father we are confirmed touching those things that were prophesied of the Sonne by the Prophets long agoe and doe without question conclude that all their prophesying is most certaine and stable But this prophesying he saith was then a light shining in a darke or nasty place till the Sun-beames came by Christ to inlighten the world and this is the daies growing light through that knowledge which we attaine vnto vnder the Gospell And if any man shall say But why did not the Prophets expound and make more plaine what they prophesied for so a great light might haue beene giuen long before he addeth they prophesied as they were moued by the Spirit of God neither were there prophesies of any priuate interpretation so that howsoeuer they vnderstood what they prophesied yet they were not to explaine their prophesies to others seeing that the Spirit moued them not to this but to leaue them darke for others to study vpon them till the time of light should come There is nothing of difficulty betwixt the former Text and this Mayer for when Peter speaketh of his departure hence and of the Lords forewarning him hereof he meaneth that forewarning Iohn 21.19 and his being present to see Christs glory and to heare the voyce of the Father from Heauen was Matth. 17. Touching the present Text Luther Luther saith that the prophesie is called firmer because we haue no such Prophets now as were then Faber Stapul Faber by firmer vnderstandeth most firme and taketh it not as spoken comparatiuely preferring old prophesies for certainty before the present preaching of the Apostles than which nothing can be more certaine Or else he calleth it firmer in respect of the knowledge what was meant thereby by the illumination of the holy Ghost the Apostles had not a coniecturall prophesie as others that conceiued erroneously thereof but more firme because they were sure that thus vnderstood it was true The. Aquinas and Gorran say Tho. Aquin Gorran that the prophesie touching Christ of old by Dauid Psal 2. Thou art my Sonne this day haue I begotten thee is said to be more firme in respect of the Iewes who beleeued the Prophets rather than the Apostles Beza also consenteth with this Beza but rather would haue the comparatiue here vsed taken for the superlatiue most firme So likewise Beda and Gagneus and Lyra and Augustine also The authority of the old Prophets was such Aug. serm 27. de verb. apost ca. 4. Quis nostrum non miretur certiorem Propheticum sermonem dici quà m vox de Coelo Certiorem dixit non meliorem non veriorem Quid est ergo certiorem in quo magis confirmetur auditor Quare hoc Quoniam sunt homines infideles qui sic detrahunt Christo vt dicant eum magicis artibus fecisse quae fecit Possent ergo infideles etiam istam vocem delatam de Coelo per coniecturas humanas illicitas curiositates ad magicam artem referre Sed Prophetae ante fuere Si ergo magicis artibus fecit vt coleretur nunquid magus erat antequam natus as that it had beene a long time receiued for certaine and great reuerence was giuen thereunto both by Iewes and Gentiles euer since the translation of the old Testament by the 72 at the appointment of Ptolomee Philadelphus King of Aegypt And to this exposition as the most genuine doe I subscribe For if Peter had meant a most firme prophesie hee would haue spoken in the superlatiue not in the comparatiue degree and to say that there are no such Prophets vnder the new Testament as were vnder the old is without all ground seeing they had the same spirit Lastly this is not spoken against those that erroneously interpreted the Prophets but for further confirmation of those that would not so readily receiue any thing lately done or said because they suspected fraud whom he therefore referreth to the Prophets not only in this particular vttered by the voyce from Heauen but in all other things concerning the Messiah Touching the words following the words translated in a darke place are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a squalide filthy place such as this world is by reason of the great corruption in it Oecumen Oecumenius seemeth to vnderstand it as spoken with reference to former times And it is one exposition brought by Faber Faber Stapul that the old Law is a shadow and figure darkly setting forth the mysteries of Christ vntill the day of the new Law by the comming of Christ waxeth light and the day-starre of the Sunne of righteousnesse that is the Gospell arise in their hearts they being conuerted vnto it and thus Luther Beza Piscator c. vnderstand it also Faber hath also another exposition whereby the day of iudgement or the great light after that time to those that are glorified is vnderstood by the day waxing light and the day-starre arising for then we shall know as we are knowne and all the light of Prophets and Apostles here is but like a Candle in a darke place in comparison of that most glorious light Thus S. * August serm 237. de temp In die ambulamus comparat infidelium comparat verò illius diei in qua resurgent mortui adhuc nox sumus Augustine vnderstandeth it as it seemeth by these words of his We walke in the day in respect of Infidels but in respect of that day when the dead shall rise we are yet night and so he reconcileth Paul and Peter whereas Rom. 13.12 he saith The night is past and the day is come But Peter here speaketh of the day as to come And in another place he saith further * Aug. Tract 35. in Iohan. Tunc praesenti tali die lucernae non erunt necessariae non legetur nobis Propheta non aperietur codex Apostoli non requiretur testimonium Iohannis non ipso indigebimus Euangelio Omnes Scripturae tollentur de medio quae nobis in huins saeculi nocte tanquam lucernae accendebantur Tho. Aquin. in speaking of the discouering of all things at the day of iudgemēt when that day commeth light shall not be needfull the Prophets shall not be read nor the booke of the Apostles opened the testimony of Iohn shall not be required we shall not need the Gospell all Scriptures shall be taken away which as lights haue beene set vp in the night of this world To this exposition subscribeth Prosper and Tho. Aquinas Gorran and Gagneus and many more Yet Tho. Aquinas distinguisheth betwixt the
testified from Heauen Mat. 3. saying This is my beloued Sonne but to confesse the Sonne is to confesse the Father also and the way to be accepted for his in the world to come Mat. 10. For hee that confesseth mee saith Christ before men him will I confesse before my Father which is in Heauen From this 23. verse to the end of this Chapter there is nothing difficult more That which they heard from the beginning is that which our Sauiour Christ taught that who so would attaine to life should beleeue in him Ioh. 17.3 and that it is life eternall to know God and whom he hath sent Iesus Christ vers 24 25. Now these things he saith that he wrote vnto them because of seducers not that they needed any instruction herein for so much as they had the Spirit of God to teach them Note that such as erre in the doctrine of faith are very Antichrists Note and accordingly to be had in abomination and to be auoided Heresie is in effect to deny God the Sonne and so to deny the Father and to ouerthrow all religion and piety that they which are tainted herewith shall haue no more benefit of the Christian religion than Pagans and Infidels And therefore let vs hate Popery as being most notorious heresie not being deceiued because in word they professe Christ as wee doe Note againe Note that there are some in the Church which are not of the Church and this is manifested by their apostasie and falling from the truth to errour So that if any depart from the reformed Religion to Popery wee ought not to be troubled at it for they were neuer sound at the heart otherwise they could not haue departed Note also Note that the truly faithfull are instructed by the Spirit of God which as a sweet oyntment doth so sweeten their mindes with the truth as that they can neuer be corrupted and come to an ill sauour through errour and wickednesse Sinne they may but be destitute of grace sufficient for their saluation they can neuer be CHAP. III. HAuing made some way in the last verse of the former Chapter as I haue already shewed to returne to the commendation of a righteous and holy course of life he doth more at large prosecure that argument here ioyning vnto it a commendation of brotherly loue Touching righteousnesse and holinesse he stirreth vp vnto it first from the consideration of our estate we are the children of God and yet haue greater hopes and therefore cannot but be pure as he is pure Vers 1 2 3. Secondly from the consideration of that reference which we haue vnto Christ we are in him but he hath no sinne nay his comming into the world was to take away sinne and therefore who so is in him sinneth not Vers 4 5 6. Thirdly from the consideration of the state of wicked and sinfull men they know not Christ they are of the deuill Vers 6 7 8. Fourthly from the consideration of our new birth by the seed of God which being in vs keepeth vs from sinne Vers 9 10. Touching brotherly loue coupling the want of this with a sinfull life he first sheweth Vers 10. Vers 11. Vers 12 13. Vers 14 15. that such as haue no loue are not of God and then setting downe the command which wee haue to loue hee dehorteth from enmity and hatred instancing in Cains hatred against Abel and the worlds hatred and shewing the euent both of loue and of hatred Then hee exhorteth to loue vrging to loue in deed after the example of Christ Vers 16 17 18. condemning other loue which extendeth not to the releeuing of the miserable to be no loue And that this exhortation to loue indeed Vers 19 20 21 22. might take the more effect he sheweth what confidence towards God such a man may haue to obtaine whatsoeuer he desireth as doing his will herein and that which is pleasing vnto him Now that he doth his will and commandement he proueth because his command is that we beleeue in Christ Vers 23. and loue one another which last is a plaine euidence of the first he therefore that beleeueth and loueth keepeth his commandements and so abideth in him and how this may be knowne he immediatly sheweth euen by the Spirit which he hath giuen vs Vers 24. and thus againe he maketh way to speake of diuers spirits in the Chapter following 1 IOHN Chapter 3. Verse 1. For this the world knoweth vs not because it knoweth not him Beloued now we are the sonnes of God but yet it is not made manifest what we shall be c. BEcause we are the Sonnes of God the world knoweth vs not Th. Aquinas in 1 Iohn 3. that is by the knowledge of approbation or as the Glosse hath it they know not our dignity to loue and respect vs but doe esteeme basely of vs and afflict vs Because it knoweth not him that is beleeueth not in him It doth not appeare c. that is the great glory wherewith we shall be glorified appeareth not it is as a light hidden in a Pitcher till it be broken or as a light within a mans hands appearing onely through his fingers We know that when he shall appeare that is by the certainty of faith for faith doth assure vs of things inuisible now we know our selues to be Gods children by the vertues and miracles which by his spirit we are inabled to doe When he shall appeare that is at the day of iudgement Wee shall be like vnto him that is in the conformity of nature of grace and of glory We shall see him as he is that is in the very substance of his Deity which is not granted to any man liuing here The doubts of this place are first Mayer what is meant by the worlds not knowing of vs and to what these words For this haue reference I answer that the world of wicked men and vnbeleeuers are said not to know vs that are accepted to be the children of God because they doe not see into the excellency of this estate to prize and to esteeme of it And for this they know vs not because they know not Christ it was hidden from them of what excellency hee was which was the cause that they vsed him as base and contemptible For had they knowne him they could not but haue knowne his so much resembling him as they that haue knowne the father if his sonne commeth in presence which is very like him they know him to be his sonne and as he that hath well knowne a man if hee seeth his picture he knoweth whose picture it is And this is spoken to make vs vndismaid at the contempt and ignominy that shall be offered to vs in the world as a Prince laugheth at the railings and ill vsage of him by his owne seruants whilst they know him not Chrys Hom. 78. in Iohan. They know not saith Chrysostome what
Brightman It is spoken according to the metaphor of a whore here taken vp Pareus whom loathsome diseases doe oftentimes seize vpon and make her more miserable than if she were presently slaine Those that commit adultery with her are the chiefe vpholders of that Heresie consenting together with her in subtill inuentions to the same purpose Her children were the seduced by them thus labouring together to propagate their filthy heresie though some vnderstand rather children properly so called Pareus but the adulterers being expounded so as they are I see no reason for this It is not therefore a lesse punishment which is threatned to Iezabel and her louers than to her children but rather a greater because they should haue a longer lingring and so a more miserable death The seduced shall all perish but seducers shall be more punished for example that all may behold it and feare Quest 4. How is it said that hereby all the Churches shall know that I am the searcher of the hearts and reines Vers 23. Answ The reason of this is plaine because Iezabel is said to be masked vnder the Visour of a Prophetesse so that men could not discouer her but when the Lord should thus make her a spectacle of his iudgements it should appeare that all her faire pretext was but dissimulation and that shee had a vile heart coloured ouer with sanctity They then which are the Church of God ought to make this vse of Gods iudgements vpon the aduersaries of the truth to take notice and to be confirmed hereby that God abhorres the wickednesse lying hid in their hearts with how good words soeuer they colour ouer their heresie whatsoeuer extraordinary thing they doe for confirmation thereof And generally when any are thus discouered we are to take notice of Gods omniscience from which no wickednesse though most secretly acted can bee hidden no nor the inwardest euill thoughts of the heart Quest 5. Why is it promised to this Church peculiarly to reigne ouer nations and to haue the morning starre Vers 26. and what is meant by these things Answ For the distinct title of the reward here set forth different from those to other Churches I finde nothing amongst Expositors but it is plainly according to the argument of the Epistle wherein mention is made of Iezabel who was sometime a Queene and reigned ouer the people of God exercising much tyranny against them Wherefore as it was needfull they are comforted with a promise of reigning and subduing all their enemies at the last when for a time they had held out in their encounters with them without shrinking away from the truth for feare Againe for the morning starre it fitly answereth to their not knowing of the depth of Satan as they call it for which it is likely they were counted shallow and weake of vnderstanding in that they could not see into such a profound point of the liberty of Idolathites c. For though they were in this regard for a time contemned as void of that light which was in others of Iezabels Sect yet they should haue a farre brighter light bestowed vpon them namely the morning Starre as a token of the true light wherein they then were when as the other indeed had no more light than could come from Satans darke dungeon So that if there be any thing to discourage those that bee in the right either of violence or derision the comfort to come will hearten and encourage against them all because if they be reigned ouer now by persecutors they shall reigne then ouer them if they be insulted ouer and disparaged they shall be honoured by being declared of a farre more excellent condition than their aduersaries For the meaning of these things it is not vnusuall to set forth our reigning in Heauen by saying They shall sit vpon twelue Thrones and iudge the twelue Tribes of Israel and the Saints shall iudge the world from which here is no great variation shall haue power ouer nations which is further amplified by saying and shall rule them with a rod of iron and breake them in peeces like a Potters vessell a speech taken out of the second Psalme to shew that they shall partake of the same honour of reigning with Christ whose reigne is there described according to Bullenger and Pareus c. So that the word nations setteth forth wicked enemies of the truth as of old the Gentiles or Nations alwaies were But euen as Christ ouercame ruleth ouer all so shall the faithfull reigne with Christ and as a Potters vessell is not able to stand against a bar of iron no more shall they be able euer againe to stand against Gods people but shall irreparably be crusht in pieces through the weight of Christs anger as an earthen vessell being broken can neuer be made whole againe all which is a great glory vnto Christ and because the godly shall coumunicate with him in all his glory all this is ascribed vnto them also Thus Ierome and Gregory vnderstand this passage Psal 2. But others of the conuersion of the Gentiles as Chrysostome Augustine Theodoretus Beda Euthym. and so they expound the rod of iron to be a Scepter of equity but this can by no meanes stand Some also vnderstand this place of rule and dominion here ouer enemies of the truth as Beda and Primasius but seeing the victory is not till the end and this reward is not giuen till the victory bee obtained it is plaine that the reward to come in Heauen must needs be meant Touching the morning Starre Primasius some vnderstand hereby the resurrection of the body because the night of this world shall then haue an end and the Day of glory shall beginne to appeare Richard de Sancto victore Some the glorification of the soule because as the morning Starre goeth before the Sunne so the soule shall be glorified before the whole man Some the light of vnderstanding in spirituall things Ioachim which is thus set forth Bullinger 2 Pet. 1.19 and should more and more increase in their hearts Bullinger Some the glory of the world to come which is compared to the glory of a Starre Beda Rupertus Dan. 12.1 And lastly some vnderstand Christ so stiled cap. 22.16 I am the root and the stooke of Dauid the bright morning Starre hee doth therefore promise to giue them himselfe either as a foreteller of the resurrection and life to come which is done in his resurrection for as much as it doth fore-demonstrate our resurrection Greg. Moral lib. 19. cap. 30. euen as the morning Starre the rising of the Sunne as Gregory speaketh or else he will giue himselfe by communicating his glory to them Of all these I preferre that which is for light of vnderstanding Pareus as I haue partly touched already it agreeing most fitly with the precedents for so much as they had not knowne the depth of Satan and
furnace and then taken out againe It is said to come vpon all the world because in all countreys none that professe the Christian religion escaping for all that will liue godly must suffer persecution Touching this Church in particular it is not to be thought that it should bee altogether exempt but supported with patience to endure so that their faith should not be hereby shaken or any grace impaired as must needs bee through the terriblenesse of persecution if the Lord did not deliuer therefrom And all these comforts belong to euery one that cleaueth to Gods word resoluing to endure any thing rather than to be beaten from it his sufferings shall be but an houre to his triall and bettering and his soule shall bee safe from all euill that might accrue vnto it thereby Quest 5. Vers 11. What is meant by saying that no man may take thy crowne Can any that are elected to the crowne of heauenly glory miscarry and lose it Answ Some vnderstanding these words of the glory to come inferre the vncertainty of saluation because euen the Angell of this Church so highly commended is yet spoken to as in a possibilty of losing his Crowne as Thomas Aquinas and other popish Writers Pareus Others that maintaine a certainty of saluation trouble themselues much about the resoluing of this doubt how there can be any certainty of any mans saluation if he may lose his Crowne and another not appointed to it may get it But they resolue it by saying that this is spoken for excitation only and because by such admonitions the Lord worketh perseuerance in the Elect. Others by this Crowne vnderstand nothing but the glory and praise of well-doing Bullinger Brightman which would be lost and fall to another if either hee should grow remisse or be corrupted by heresie after that hee had carried himselfe thus worthily and to this I subscribe For he that weareth a royall Diadem hath not more glory amongst men than the vertuous Christian before God true piety is a Crowne vpon the head of him that is endued therewith Quest 6. What is meant by this Vers 12. I will make him a Pillar in the Temple of my God and hee shall not goe out any more and I will write vpon him the name of my God c. and why is the reward thus set forth to this Church Answ Some thinke that it is alluded to the custome of the Romans Bullinger Pareus who were wont to set vp Pillars to the honour of famous Conquerours inscribing their names and noble acts But it is to be noted that he doth not say I will set him vp a Pillar but I will make him a Pillar and therefore the very same Authors after that allusion mentioned preferre another exposition taking this to be an allusion to the Pillars set vp in the Temple by Salomon 1 King 7.15 For as they were an ornament to the Temple so the great lustre and glory which these should haue in Heauen is hereby set forth Some apply this to the present state of the faithfull in this world who are set fast as those Pillars or of whom some are most eminent as Pillars for so Peter Gal. 2.9 Iames and Iohn are said to haue beene Pillars 1 Tim. 3 15. and the Church it selfe is called The ground and Pillar of truth And as those Pillars so they are firme by faith Richard de Sancto Victore strait by equity erected by intention and lofty by contemplation But seeing the rewards promised in this life went before being plainly distinguisht from the reward here set forth which is to come I consent with those that vnderstand by the Temple of God Heauen and by the Pillar eminency of glory there Brightman And because those Pillars of the Temple were carried away by Nebuchadnezzar that this estate might appeare to be more firmely and vnmoueably setled it is added He shall not goe out any more For the names which hee saith he will write vpon him The seuenth Epistle to Laodicea Chap. 3.14 herein the allusion is still continued for Salomon wrote vpon those Pillars certaine names vpon the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall establish and vpon the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it is strength so for the greater glory of this Pillar Gods Name shall bee inscribed because hee is the childe of God new Ierusalems name because hee is a Citizen thereof and Christs new name that is Iesus Christ risen from the dead and set at the right hand of God because hee is of the number of his redeemed ones For the other question why to this Church the reward is thus propounded I finde nothing amongst Expositers but the reason I take it is plaine because they were a long time of little strength and much wronged and disgraced but they should bee strengthened as a brazen Pillar and honoured with the highest titles conferred by the Iudge of the whole world Let this then comfort euery ones heart that mourneth in Zion for the tyranny oppressions and opprobries of persecutors they shall be set as Pillars c. And to the Angell of the Church of Laodicea write These things saith the AMEN Chap 3. Ver. 14 that witnesse that faithfull one and true the beginning of the creature of God This Epistle doth consist altogether of reprehension and admonition for luke-warmnesse hauing nothing of commendation in it as the Epistle before going was altogether commendatory and in no part reprehensory This Laodicea was the chiefe City of Caria according to Strabo and Pliny built by Antiochus Theas and named from Laodice the name of his Queene signifying the Prince of people giuing Lawes vnto them Quest 1. Why is the Lord thus set forth to this Church and whence are these titles taken and what is meant by them Answ These titles are taken from Chap. 1.5 where hee is called The faithfull witnesse and vers 18. Amen and generally in all passages the beginning and the end How hee is said to be Amen Saint Paul teacheth 2 Cor. 1.19 20. saying For the promises of God are in him yea and in him Amen because whatsoeuer he saith is true and certaine for which cause that witnesse and that faithfull one is added The Arrian layeth hold vpon this that he is called the beginning of the creature to proue Christ to be but a meere man but the words doe not imply this for he is the beginning and the end that is eternall both ex parte ante and ex parte post all creatures had their beginning in him Bullinger seeing he made them all The beginning of the creature then doth not argue a creature though Bullinger vnderstandeth it thus of his humanity Brightman Pareus but the greatest power by which the creature hath the beginning according to others who say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be vnderstood of principality but for so much as often
times being brought in speaking to tell of a Lion and of the root of Dauid according to the Prophesies that then went of him but when he appeareth to Iohn it is most fit that hee should appeare as a Lambe bearing a signe of being killed because he was so lately crucified and by the name of a Lambe he was spoken of by the Prophet of the new Testament Iohn the Baptist There are many reasons rendred why he was spoken of as a Lion and as a Lambe He was called a Lion first Ioh. 1.29 for his strength in ouercomming all his enemies secondly for his principality whereby he is King of all as the Lion is of the beasts thirdly for his courage whereby hee feareth nothing but maketh all afraid of him fourthly for his vnderstanding euen in his child-hood as the Lion alone of all beasts that haue clawes seeth as soone as he is whelped And whereas it may seeme strange that a Lion is spoken of for the opening of a Booke for which such a creature is vnfit one resolueth it well that sinne and the Deuill hindring from the sight of the mysteries of God Brightman a Lion of power to breake the force of these is fitly mentioned because this hindrance being taken away the seales that kept them fast in closed are as it were loosed The root of Dauid he is called according to Esay 53.2 whereas he is said to be a branch out of the root Esay 11.1 because although he be but a branch according to the flesh for so much as he came of Dauid yet hee is a root according to his Diuinity Rupertus Pannonius whereupon Dauid and all the godly are borne by faith partaking of his grace as of sap comming from him and consequently of saluation by him He is called a Lambe because he was offered vp in sacrifice for our sinnes at what time as a Lambe is dumbe and complaineth not so he opened not his mouth Orig. Hom. 24. in Num. He is in the midst of the Throne because taken vp to the same glory with God in his humane nature he standeth to set forth his resurrection Hee hath seuen hornes to shew his kingly power for hornes set forth strength and Kings seuen being a number of perfection that he hath the power of all Kingdomes Seuen eyes set forth the fulnesse of spirituall light comming from him as all Expositors agree If it shall seeme strange that Christ should appeare as a Lambe with seuen hornes to declare his kingly power seeing the Lambe is a weake creature and hath little strength in the hornes I answer that it was necessary he being set forth as a Sacrifice for our sinnes whereby they were taken away being otherwise an obstacle to the perception of diuine mysteries hornes in great number should be ascribed vnto him to declare his might yet remaining when hee had suffered lest his enemies should contemne him as a weakling And although two hornes which Lambs vsually haue were vnfit to set forth this yet seuen hornes doe fitly set forth an extraordinary Lambe mighty beyond the nature of that beast And the seuen eyes answer to the seuen Seales so that he hath eyes enow to see what is vnder euery seale Note that sinne hindreth from vnderstanding the mysteries of God they must be first expiated or else the Booke of God will still remaine sealed it is in vaine to diue into the knowledge of these things for an vnregenerate person that hath no part yet in the sacrifice of this Lambe whereby only his sinnes may be done away Quest 2. The Elders are said to haue Harpes and golden Vials full of odours which are the prayers of the Saints What Saints prayers are meant here the Saints in Heauen haue no need to offer prayers for themselues bee not these then our prayers and if they be is not here a ground to entreat them to further vs in our prayers seeing they must needs know what we pray otherwise they cannot offer the odours of our prayers And why doe they addresse themselues thus to celebrate the praises of the Lambe vpon the taking of this book to open it Ans The popish sort will haue their presenting of our prayers before God here vnderstood or at the least the prayings of the Saints in Heauen for vs which if it be so then they are Mediators of intercession and to be sought vnto by vs. Our Writers on the other side will haue nothing else but the praises of the Lambe which follow in this Chapter vnderstood because a thanksgiuing is a kinde of prayer It is most cleare that the prayers of Gods people vpon earth are not meant because they are odours in the golden Vials of these glorified Elders something proceeding from them and the â—est of the Saints in Heauen euen as the incense offered by the Priests vnder the Law was a sweet fume kindled by them that offered it But whether they were properly prayers petitioning for something or praises it is a question Forbs Brightman Some will haue this a representation of the Church vpon earth singing and offering vp the sweet odours of prayer but this cannot stand because things in earth are brought in praising the Lambe afterwards Neither can I see how the following praises should bee meant by the prayers of the Saints for that was the song which they sung to their Harpes from which the odours in their Vials are a distinct thing It must needs then be yeelded that Prayers are here properly to be vnderstood and the prayers of these foure and twenty together with all the rest of the Saints in Heauen for the Church vpon earth And so it cannot be denied but that they intercede for vs only their intercession is for vs all in generall not knowing the particular case of any seeing as the Prophet saith Abraham knoweth vs not Esa 63.16 Israel is ignorant of vs. And therefore to apply our selues to them in our praying that we may be holpen by their mediation as we are directed to doe vnto Christ is absurd and superstitious yea for so much as this honour belongeth to Christ only it is from him derogatory and so in a high degree impious It is comfort enough to vs in respect of the Saints in Heauen that they beare still an intire loue towards vs and by soliciting the Lord for vs seeke to further our happinesse and that their prayers in this kinde are gratefull as odours and so are all our owne godly prayers Also comming out of golden Vials that is hearts purified and made precious by Faith For their disposing of themselues to these praises after the taking of this sealed Booke to open the reason is plaine it is no small part of blessednesse to vnderstand the mysteries of God herein contained this blessednesse wee cannot attaine vnto but by the Lambe that hath died for vs wherefore when the Booke of these mysteries commeth to the opening there is great reason
his heresie denying the holy Ghost to bee God the Sea is the Church so called by reason of baptisme the fishes Christians who died by this heresie c. Thirdly Pelagius fell like a Starre from preaching the truth to that heresie of free will which was as bitter worm-wood as being contrary to the sweet Doctrine of iustification by the grace of Christ Fourthly Eutiches darkned the third part of the Sunne by reaching that there was but one nature in Christ obscuring thus his Diuinity Bullinger differing somewhat from this maketh the first Angels sounding to be in the time of the Nazarens and Hebionites who maintained that iustification was not by faith onely but partly by the Law the haile of corrupt doctrine being thus mingled with the fire of pretended zeale The second in the time of the Valentinians Mannichees and Montanists who as a burning mountaine sought to ouerwhelme all things The third in the time of Arrius and Samosatenus The fourth in the time of Pelagius Others parallel these Trumpets with the Seales at the opening whereof Pareus Glossa issued first a white horse here is fire and haile mingled with bloud as the effect of the Apostles preaching amongst the wicked Iewes Secondly a red horse here is a burning mountaine hot persecution stirred vp by the Heathen Emperours to the destruction of many Thirdly a blacke horse here a Starre falleth from Heauen setting forth the Authors of bitter heresies Fourthly a pale horse here the Sunne Moone and Starres are said to be darkned all things growing corrupt in the Church Some interpret these seuen Trumpets of seuen great iudgements which haue beene vpon the world since the beginning first by the Floud secondly by fire in Sodome thirdly by the red Sea drowning Pharaoh and his host fourthly of the Canaanites expelled c. as Aretius saith Some vnderstand them of the degrees by which Antichrist grew vnto his height of impiety Forbs first there were hot contentions secondly great ambition thirdly corrupting of the holy Scriptures by false glosses and interpretations fourthly grosse ignorance like darknesse following after this euery of these euils being more dangerous than the preceding one as the sea is not so grosse as the earth and the riuers are purer than the sea and the Sunne Moone and Starres yet aboue all so in the corrupting of one of these there is more danger than in the other When fire and haile are cast vpon the earth it is grieuous but when a burning mountaine is cast into the Sea it is more grieuous c. Some particularly referre the haile and fire to the contentions in the Councell of Nice Brightman the burning Mountaine cast into the Sea to the Canons made in the same Councell touching the dignity of Archbishops and Metropolitans c. the Starre called Worm-wood to the reuiuing of Arrianisme after Constantines time and the darkning of the third part of the Sunne c. to the most bloudy persecution of the Vandals in Affrita vnder Gensericus ann 438. Lastly not to weary the Reader with more varieties some vnderstand the iudgemets of God at foure speciall times executed vpon the Iewes and wicked Heathen for persecuting the Church and seruants of God first Fox the destruction of Ierusalem secondly a fearefull pestilence wasting many Prouinces in the time of Antoninus Verus a bloody persecutor chiefly Rome and Italy and warres thorowout all the East Beda Aurelius Victo Eusebius and Illiricum at the same time with earth-quakes plagues ouerflowings of waters c. so that nothing which might make the world miserable was wanting in his daies Thirdly the Pestilence of ten whole yeeres raging all ouer the world in the daies of Galitenus who together with his father Valerianus had beene a most bloudy persecutor It beganne in Ethiopia Pomponius and hauing consumed the people in the south it spred into the East and other parts of the world exhausting the greatest part of the inhabitants and leauing some places altogether without inhabitants At the same time also great stirre was in all parts of the Roman Empire except Italy Eusebius Sabellicus so as it was not a long time before Cilicia Syria Cappadocia were wasted by the Persians Pontus Asia Macedonia and Grecia by the Gothes The Pannonians by the Quadi and Sarmatians c. and vnto these he ioyneth the miseries in the daies of Dioclesianus and Maximianus who stirred vp the greatest persecution that euer was after that the Church had enioyed liberty foure and forty yeeres viz. from the death of Valerianus to the nineteenth yeere of Dioclesianus All the ten yeeres of this persecution there were great commotions of peoples Eusebius and such a famine accompanied with pestilence that an infinite multitude died hereof Then they would giue their most precious things for a little food and selling their possessions for food became very poore Some are grasse and hurtfull weeds and some noble women went out of Cities into the country to beg Some going about like shadowes ready to fall here and there stretching out their hands craued something to be giuen to them who were ready to die for hunger and the streets and market-places lay full of dead bodies there being none to bury them And such of the wealthier sort as escaped the danger of the famine were consumed by the Pestilence Fourthly the irruptions of the Vandals Goths Longobards and of other barbarous people into the East and West from the yeeres 475. destroying the Emperours and preuailing till the time of Carolus Magnus Amongst so many varieties it is hard to determine But seeing it is most apparant that the iudgements which should come vpon the wicked world are here figured out in that vnder the fift Trumpet they only are said to be hurt by the Locusts who had not the seale of God in their foreheads and vnder the sixt that notwithstanding all which they suffered they repented not of their idolatries and murthers c. whence it may be more than probably gathered that the foure first Trumpets tend to the setting forth of the like I cannot assent to their expositions which apply these things either to persecutions or heresies or hypocrisies or to the degrees by which Antichrist arose And seeing the purpose of these visions is not to shew things past but to come that exposition referring the great iudgements of former ages hither is to bee reiected I doe therefore partly assent to the last exposition applying these terrible euents vpon the sounding of these foure Trumpets vnto the grieuous punishments inflicted vpon wicked persecutors at foure most remarkable times first at the destruction of Ierusalem secondly in the time of Antonius Verus thirdly of Galienus fourthly of Dioclesianus For whereas he maketh the two lastone and bringeth in the Vandals and Goths for the fourth I hold that there being such a distance of almost forty yeeres there should be a distinction of these iudgements also But how doe these
apparitions agree to these iudgements being almost euery one alike the Sword Famine and Pestilence where as in the figures first there is haile and fire and bloud vpon earth then a burning mountaine in the sea c. euery one differing greatly from another I answer that the Lord did not respect so much the diuersity of euils to come as the number of them and the greatnesse able to make all men to turne their eyes to behold and bee amazed at them And more particularly these are made choise of to set them forth after the manner of the Prophets who are wont to allude vnto some remarkable History of things past in foretelling of things to come though they be not of the very same kinde for vpon the Egyptians these things were done almost according to the letter there was haile and fire mingled together their Riuers were so smitten as that they could not drinke of them without dying there was darknesse of three dayes and three nights and finally the red Sea like bloud falling vpon them as a huge mountaine became their destruction being like fishes tumbled vp and downe in the deepe To shew then that these professed enemies and persecutors of Christianity should be destroyed by Gods Iudgements as Pharaoh and the Egyptians were these figures are taken vp and because they had many waies to torment Christians the Lord sheweth that they also should be plagued many waies and be destroyed with strange iudgements before vnheard of For it is Gods manner to punish sinners in their kinde the Sodomites who burnt with strange lusts with a burning fire from Heauen the builders of Babel who sought them a name with confusion and the enemies of the Christian Religion who sought out strange tortures with a burning mountaine and worme-wooddy Starre c. iudgements strange and terble And the third part of the Sea and the third part of trees c. are said to bee affected with these iudgements as I thinke because it was but a third part of the whole world where these tragedies were acted if the parts vnknowne till of late and yet vnknowne be considered Quest 4. And I saw and heard an Angell flying thorow the midst of Heauen saying with a loud voice Woe Vers 13. c. What Angell was this and why is this cry interposed here Answ The vulgar Latine and Arias Montanus for Angell reade Eagle I saw an Eagle flying but in all other Copies it is an Angell Lyra. Petr. Damas Viegas Ribera Hereupon some stand to finde out why an Eagle should be vsed to cry thus and resolue that it was one of the foure animals like an Eagle and some Iohn himselfe who was hereby figured out and some the Preachers of the last times or some singular Preacher who should foretell the iudgements of those daies Beda Arethas and Ticonius follow the vulgar but there is the like passage againe afterwards Reuel 14.6 where it is spoken of an Angell putting it out of doubt that it is an Angell here also Forbs Brightman Pareus Some will haue this Angell to be Gregory the great who gaue warning of the Antâ—christ not aboue three yeeres before lib. 4. Epist 34. The king of pride is at hand and which is horrible to speake an army of Priests is prepared Epist 38. He iterateth the same and addeth He is Antichrist that shall challenge to himselfe to be vniuersall Bishop Not much aboue three yeeres after Boniface the third tooke vpon him this title and his successors likewise to this day plainly declaring the Pope to be Antichrist euen by their owne rule which is That the Pope cannot erre And therefore Pope Gregory erred not in thus saying but it was truth which he so seriously and often affirmed Hee that will be vniuersall Bishop is Antichrist This howsoeuer it be true yet it hath no place here for the woes proclaimed are not against the Church but the inhabitants of the earth by which name wicked shedders of the innocent bloud of Christians are complained against vnder the fift Seale It is more genuine therefore by this Angell to vnderstand an Angell properly as in speaking of other Angels who flyeth thorow the midst of the Heauen that the sound of his denunciation might bee heard euery where hee giueth warning of greater plagues yet to come Hitherto terrible iudgements against professed enemies of Christianity riding vpon the red horse had beene represented now the case of heretikes and of corrupters of Religion in the Papacy commeth to bee described in the fift and sixt Trumpets and the finall destruction of all the wicked in the seuenth and because these indgements should yet be more grieuous than the former it is cried Woe woe woe as there were three times of execution yet to come that if it were possible mens hard hearts might be pierced and many being brought to repentance might escape these euills For it is Gods vsuall manner to giue warning before hee striketh which if it be not taken the heauier will the iudgements bee when they come CHAP. IX ANd the fift Angell blew his Trumpet Quest 1 and I saw a Starre fallen from Heauen to the earth and to him was giuen the key of the bottomlesse pit c. What is meant by this Starre and by the Locusts comming out of hell together with the circumstances of their description in their forme time manner of tormenting and King which is set ouer them Many Writers by this Starre vnderstand the Bishops of Rome in their succession Answ when they fell from being heauenly and seeking after the saluation of mens soules to be earthly and to seeke more after honours and riches here for then they had keyes indeed but of the bottomlesse pit Brightman And some more particularly referre this Trumpet to Boniface the third who obtained of the Emperour Phocas to bee vniuersall Bishop for then the fall appeared being indeed before as is intimated in the word fallen not falling but now the fall was made more sensible Darknesse arose when ignorance preuailed and in these times of ignorance an innumerable company of religious persons of diuers orders who like Locusts eat vp the fat and best things euery where They sting like Scorpions when they seeme least to intend any hurt but only such as are not marked for God hath his Church in the midst of Popery others which are misled by them are not proceeded against as by persecutors before described but vnwittingly receiue such Doctrine from them as turneth to a sting of conscience more grieuous than the bodily death viz. the doctrine of Purgatory and of vncertainty of saluation and of the merit of workes and of superstitious orders and tedious pilgrimages and bloudy whippings more grieuous than present death The time of fiue moneths limited vnto them some vnderstand indefinitely Bibâ—â—an â—â—r Arto â—â—us Rullinger Chytraeus this being the whole time of the Locusts which lay their egges in Autumne and being kept all winter in a
and minaciously than hee hath beene wont to doe Their powers are in their mouthes and in their tailes The Locusts power was in their tailes onely for they spake not against Christianity in generall but were ready though in a corrupt manner to entertaine it but these as professed enemies defie Christianity and make war against it and by cruelty and deceiueablenesse seeke to draw as many to Mahumetisme as they can and thus they destroy both soules and bodies And because they are said to haue lions heads as the Locusts Lions teeth and it is the property of a lion to kill with his taile they kil also with the taile as they did being first called vpon for aid but turning to be destruction to such as called them as the serpent proueth to him that receiueth it Vers 20. The rest neither repented that they should not worship Deuils nor images of gold c. Vers 21. Neither repented they of their murthers c. In these words is set forth the obstinacy of the Papists and it is made yet more euident that the Turkes were sent for a plague of their superstitions and corruptions And the euent answereth the prediction for they are as great worshippers of images as great murtherers fornicators as euer they were Neither can this be applied to any but them seeing they onely of late dayes haue beene notorious for their idolatries and massacres and whoredomes also which haue beene obserued by all the world And whereas Deuils are mentioned the worshipping of whom it seemeth cannot be charged vpon them let their delusions by apparitions and voyces vttered at the Sepulchres of Saints and by images be considered and I doubt not but the indifferent arbiter will acknowledge that these things come from Deuils who are worshipped vpon an imagination that they are the Saints Againe an idoll is nothing saith the Apostle but what is sacrificed to idols is to Deuils Wherefore let not vs that haue repented and so are spared from the Turkes inuasion make a relapse againe but praise God for this mercy and pity their obstinacy and blindnesse which know not the time of their visitation CHAP. X. ANd I saw another strong Angell comming down from heauen compassed with a cloud Vers 1. and a rainbow vpon his head c. Who is this Angell What little booke open is it that he holdeth in his hand Why doth he stand so strangely one foot vpon the sea and another vpon the land What meaneth his loud cry and the seuen thunders vttering their voices thereupon which must not be written And why doth hee sweare so seriously that time shall be no more but during the sounding of the seuenth Angell And what is meant in that Iohn is bidden to eat that little booke c. for all these things doe so hang together that they must needs be expounded together Answ It is to be vnderstood that all these things come vnder the fixt trumpet and therefore are to bee referred to the same times though perhaps beginning somewhat after the iudgements before declared Hitherto hath beene nothing but matter of terrour by fierce enemies in infinite multitudes destroying a world of people for idolatry murthers fornications c. Now because the Lord had some people in these most corrupt times which read and cleaued vnto the Scriptures and impugned hereby those grosse corruptions though with danger of their liues and prospered in respect of their cause in so doing it seemed good vnto the Spirit of God by some figure to shew this also and the figure is an open booke in the hand of a strong Angell eaten vp by Iohn which was sweet in his mouth but bitter in his belly And againe in the next Chapter a reed giuen vnto him to measure the temple the outward Court being left vnmeasured as being trampled vâ—der foot by the Gentiles two and forty moneths in all which time the two witnesses of God prophesie in sackecloth c. Câ—yâ—raeâ—s Bullingâ—r Aretâ—â—s Augâ—st c. Brâ—ghtman Forâ—s c. This being thus generally premised I come now to the particular Quaeres This strong Angell by the consent of most Expositors is the Lord Iesus who hath a rainebow about his head to shew the security brought vnto men by him is cloathed with a cloud that is the nature of man his face shineth as the Sunne because he is the light of the world his feet like pillars of fire to shew that his ministers propagating the Gospell kindle a fire of feruent loue where they come one foot being set vpon the earth and the other vpon the sea set forth his dominion ouer sea and land Lyâ—a Lyra vnderstandeth the Emperor Iustinus and his Nephew Iustinianus about the yeere 518. who held a little booke open when he wrote his Epistles against the Arrians in fauour of the Orthodox Lastly some vnderstand an Angell properly either Gabriel or some other perhaps the same that was before so desirous to haue the booke opened Chap. 5. but all the seales now being opened and men not being moued to repentance it is precisely noted in the Chapter before going he commeth againe roaring as a Lion so loud as that thunders Eccho-like are heard Arethas Andreas Abbas Ioach. Fox and protesteth that time shall be no more c. that men might hereby at the least be awakened made to repent And vnto this doe I subscribe because I see no necessity of vnderstanding Christ by an Angell here but rather as the word soundeth for it is expressed in none other termes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Angell that is another such as the Angels blowing the trumpets When Christ is set forth by this name it is alwayes with some addition as the Angell of the Couenant c. Moreouer what need was there that Christ should now leaue his royall throne in heauen to come downe to the earth when hee had many ministers fit for this seruice and indeed this cannot well be applied vnto Christ seeing it is expresly said Act. 3. The heauens must containe him till the time of restoring all things Whereas the apparatus of a cloud rainebow c. may seeme not to agree to an Angell indeed let it bee considered that the Angels in heauen doe partake with Christ in his glory as the Saints doe and then it will not seeme absurd that an Angell should bee set forth thus descending all making for the honour of God and of Christ to whom they are ministers being glad with so great glory The little booke opened Pareus some will haue to be the same which before was said to be sealed Some the holy Scriptures the opening and right vnderstanding whereof Aretius after that they had beene long kept shut in the time of Popery is here figured out And this seemeth to mee to agree best for the other booke must needs be very great out of which so many horses issued and other things appeared this of the Scriptures
and after him ann 670. Fannanus and Colmanus then Adelbertus Gallus Clemens Scotus and Samson Scotus ann 714. and with them Virgilius and Sidorius c. who so desireth to see more of the witnesses of the truth may looke into my Catechisme vnder the title The Church is Catholike or into Catalogus testium veritatis Thus the Lord hath euer had his witnesses hitherto and wee doubt not but as Antichrist shall consume more and more so their number shall hence forward rather increase than be diminished Whereas these witnesses are further called Two Oliues and Candlestickes vers 4. the same phrase almost is found touching Iehoshua and Ierubbabel Zach. 4.11 vnto which place therefore it is generally held that it is alluded Golden Candlesticks the Churches were called before chap. 1. and therefore the same appellation is giuen to these witnesses for holding out the light of truth And Oliues they are for their participating with the Lord Iesus the true Oliue Rom. 11. 5 Touching their miracles they are the very same which were wrought by Moses and Elias Exod. 5. for Moses turned the waters into bloud and smote the earth with many plagues in Egypt 2 King 1. and Elias destroyed his enemies by fifty in a company with their Captains by fire from Heauen 1 King 17. and at his prayer the Heauen was shut vp from raining three yeeres and a halfe But how these things are performed by the holy Scriptures and the Preachers of the truth against Turke and Pope there is great question It seemeth to me to be spoken onely by way of allusion and that the meaning is nothing else but as before at the sounding of the Angels fire rained downe and waters were turned into bloud chap. 8. setting forth such terrible iudgements as were executed vpon Egypt as hath already beene expounded so here the wicked enemies of the truth are terrified by commemorating what Moses and Elias did to the confusion of their enemies for they may bee well assured to drinke of the same cup whosoeuer they be at any time that dare to oppose the truth and to persecute the Preachers of it though no such visible miracles bee wrought as then yet strange iudgements being executed to their destruction as hereby many enemies of Moses and Elias were destroyed This Fox doth particularly apply to the iudgements executed vpon the enemies of Iohn Husse and Ierome of Prague but it may be obserued that there haue beene many remarkable iudgements at sundry times against the Papals for their tyranny against such as haue withstood their superstitions for which I referre the reader to other Histories lest I should dwell too long vpon this place Brightman Gorran Some say that fire commeth out of the mouth of the Scriptures because they denounce fire and brimstone against the wicked which shall indeed come vpon them And the waters are turned into bloud in that they are carried away with errors because they receiued not the truth And the Heauens are said to be shut from raining in that there was a long time so little dew of heauenly Doctrine distilled from the lips of learned Preachers because there were no such Pareus Or because the enemies of the truth were void of all dew of grace whereby they should haue been mollified still continuing hardened in their superstition And by the fire going out of their mouthes is to be vnderstood the consuming of corrupt Doctrines as of stubble by fire through the setting forth of the truth And for the waters turned into bloud wars and plagues other iudgements wasting so many people since that heresie was opposed may be vnderstood and they may be said to turne the waters into bloud because it was an effect of their preaching the truth Bullinger Bullinger vnderstandeth altogether the denouncing of iudgement and condemnation for the wicked resisters of the truth shall bee destroyed by fire Heauen is shut against them that they cannot enter there and whereas they might haue reaped comfort by the truth preached if they would haue embraced it set forth by waters their waters are turned into bloud because this is turned into their destruction and all this these two witnesses are said to doe because they denounce them and they follow vpon their preaching according to that of the Apostle 2 Cor. 2.16 We are a sweet smelling sauour in those that perish of death vnto death Here is no great difference from that which I haue already said for all agree that iudgements are here set forth following vpon the opposing of the truth preached but that some referre them only to spirituall some to temporall and some to both to which I subscribe holding that the fire comming out of their mouthes is the fire of hell threatned by them to the wicked the shutting vp of the heauen famines the turning of water into bloud warres the smiting of the earth with plagues strange diseases Let the Reader consider and follow which of these he pleaseth But certaine it is that the literall sense is not to be held for then men should Chimera-like vomit fire out of their mouthes to destroy such as were neare vnto them and then there should be no raine all the time of this prophesying and of the Gentiles treading the Court and holy City vnder foot a very vnlikely thing when as Antichrist must as they suppose that follow the letter leade so great armies to destroy Christians Touching the beast out of the bottomlesse pit that killeth them when they haue finished their testimony and exposing their dead bodies in the streets of the City spiritually called Sodom and Egypt where the Lord was killed three daies and a halfe here is such a world of darknesse yet as that it is most hard to resolue what is meant hereby It is agreed by all that Antichrist is this beast afterwards more amply described Chap. 9.11 and many will haue the King of the Locusts called Abaddon or Apollyon whom also they take to be Antichrist to bee the same and that he is here spoken of as already well enough knowne by his preceding description I grant that this beast is the same there described but as I said vpon that place so I hold still that the generall great Antichrist the Deuill is meant by Apollyon and Abaddon and not a succession of Antichristian men for their opposing of Christ in his truth called that Antichrist And so here the beast comming out of the bottomlesse pit is the Deuill in his instruments whatsoeuer they be that impugne the truth whether Mahumetans or Papals for both fight against and kill the seruants of God for giuing testimony and standing to his truth and because herein they follow the Deuills instigation and doe his worke he is said to doe it for hee doth it in them vsing their hands and weapons thus to fight and to destroy When any instrument of the Deuill is spoken of in particular he is said to come vp
eft soones prepared for their suppression though many thankes be God in such Nations as wherein the liberty of the truth hath beene maintained haue beene out of their Gunshot Neither haue their preparations been in vaine for they both haue and still doe daily kill many And therefore I cannot see how any time already past can agree to that which is here figured out here being no intimation of any more opposition destruction but of fearing and fainting on the Antichristian part till they come to ruine In my poore iudgement therefore here is set forth what shall bee at the end of the halfe weeke before described by two and forty moneths and by 1260. daies making halfe a mysticall weeke of yeeres and three daies and an halfe being as all know halfe a weeke for so the Text precisely saith at the end of the three daies and an halfe And what shall be then Verily an exaltation of the truth no where to bee trodden vnder foot any more In the time of the Gentiles power when some witnesses are slaine others are raised vp but for so much as they are also impugned and many of them slaine I vnderstand the whole succession of witnesses by the two who were made Martyrs some after other some But when this tragicall time shall be ouer they shall be raised vp not to be sought against and to fall any more but to terrifie the aduersaries to propagate the truth finally to be made partakers of the kingdome of Heauen here signified by their being called vp and ascending in a cloud a speech plainly alluding to that of the Apostle 1 Thes 4.17 We that are aliue shall be caught vp together in the clouds to meet the Lord in the aire and so shall euer bee with the Lord. Now this ascending is subioined immediatly after their being raised vp and before the fall of the great City not for that these things shall be done in this order for then some which see that fall and repent should bee conuerted at the day of iudgement which is no time for that but the Argument touching the exaltation of the faithfull is prosecuted together to the last according to the vsuall manner of Scripture ioyning all things touching one and the same Argument together though happening at diuers times and then commeth in that of the iudgement of enemies It is therefore to be vnderstood that the seruants of God shall preuaile and the true Religion shall flourish whereat feare shall come vpon the enemies neither shall they haue power to make resistance any more but in stead of being murthered as in times past they shall to their comfort stand in expectation of the great Day of the Lord when they shall be taken vp in the Clouds and euer remaine in blisse with the Lord. And thus their ascending is also vnderstood by Bullinger and Fox Bullinger Fox After this it is proceeded to the iudgements against the aduersaries when the truth shall be thus exalted a great Earthquake shall shake the great City there shall be a wonderfull commotion in the world they which are for the truth taking courage vnto them and assaulting the contrary part of the Papals and Mahumetans and then their hearts failing them for feare being vnable any longer to withstand the force of the Orthodox the tenth part shall fall away from that City whereof they held before becomming professors of the truth Hest 8.17 as in the daies of Mordecai men became Iewes for feare and of those which yet harden themselues 7000. that is a great multitude shall be slaine Ios 10.11 God fighting against them as hee did sometime against the Canaanites The residue seeing this shall relent and acknowledging their errors embrace the truth thus giuing glory to God Ios 7. as once Ioshua bade Achan giue glory to God and tell the truth All which they suffered before could not make them that suruiued repent as was shewed Chap. 9. v. 20. so that here it being spoken of them in another phrase their repentance must needs be intimated and in this particular most Interpreters agree The whole drift of St. Augustine de Ciuitate Dei is to shew that here haue alwaies beene two Cities the City of God and of the Deuill this city of the Deuill comprehendeth the whole state of the Gentiles in the present sense a Catastrophe whereof shall be when the two and forty moneths appointed are ended no professed enemies to the truth bearing rule in any place being any more after this fatall blow to bee found but as there is one God so there shall be one Religion all ouer the world There will bee perhaps some peruerse sectaries still being frozen in the dregs of superstition till the glorious comming of the Lord to iudgement which cannot then be farre off and of this remainder it may bee that the Apostle speaketh 1 Thes 2.8 that the Lord will destroy by the brightnesse of his comming And thus haue I by the grace of God gone thorow this long darke and obscure way let the learned consider iudge and if I haue erred herein I shall willingly vpon demonstration of such error retreat but if nothing of moment can be obiected let vs stand in a comfortable and assured expectation of this issue glorious to the now despised and mistermed witnesses of the truth but terrible to the aduersaries that now for a time triumph ouer the dead and subdued to their lusts The day of the bitter enemies to the truth shall not last alwaies the time of their Sunne-set shall come shortly and then it shall gloriously arise to vs neuer to goe downe any more till the comming of the Sunne of righteousnesse to glorifie vs with heauenly glory for euer And in all this there is no contradiction to the Lords prediction of the ouer-spreading of sinne at his comming as in the daies of Noah and Lot for when one religion is externally imbraced by all all are not by and by reformed according to the same but rather trusting to the forme of godlinesse most shall giue themselues ouer to licentiousnesse louing the darknes in the midst of this light till the Lord come vpon them as a theefe in the night to their vtter vndoing and confusion For by the consent of all Historians Christians neuer were so licentious as in the time of peace and freedome from persecution of enemies which maketh that which I haue said the more probable and so free from any note of contrariety to other passages of holy Scripture Quest 2. And the seuenth Angell blew his Trumpet Vers 19. and there were great voices in Heauen saying the kingdomes of the world are become our Lords Vers 17 18. c. What is meant by this and in that the foure and twenty Elders in praising God doe further speake of the anger of the Gentiles and the time come of Gods anger and of iudging the dead and rewarding the godly And lastly what is figured
time a phrasevsed to shew that the time is certaine with the Lord but concealed from vs. Somereferre it to the dayes of Constantine Pareus Bibliander Brightman when the Church through wealth and liberty began to grow corrupt by pride contentions and errours holding that the Church in the wildernesse is opposed to the Church in heauen before described with her heauenly glory which she had all the time of persecution but now being in peace corruption and superstition commeth on making her like a woman in the wildernesse yet the time which shee is said to bee in the wildernesse they distinguish from the time of her flight holding that shee began to take her flight in the dayes of Constantine and was flying three hundred yeeres euen vntill Phocas who established the Bishop of Rome for vniuersall ann 606. from that time forward she was in the wildernesse a time and times and halfe a time before described by one thousand two hundred and threescore dayes being either so many yeeres or a long time vnknowne to vs and therefore thus set forth that wee might not be troubled though we see this persecution continued still for it is not onely for a time but times after that and then halfe a time more And to make the time of this flight to bee three hundred yeeres the more probably they obserue that not a Doues but Eagles wings are giuen vnto her arguing a flight strong and of long continuance Forbs Some referring it also to Constantines time will haue him to bee the great Eagle giuing wings to the woman to flie into the wildernesse by enduing the Church with so much worldly wealth whereupon much corruption soone crept in and she became like a woman in the wildernesse but extend the time here set forth no further but till the rising of the beasts in the next Chapter vnto which a way is hereby made Some referring this time to the Apostles dayes Fox hold two times of persecution the one of the Primitiue Church set forth ver 6. the other of the Church vnder Antichrist towards the end of the world set forth here Either time is the same one thousand two hundred and threescore dayes that which time and times and halfe a time is and the same with the two and forty moneths before described Chap. 11. which if they bee reckoned as Daniels weekes seuen yeeres to a moneth they make two hundred ninety and foure yeeres And such a time was the Church vnder persecution vntill Constantine from whence one thousand yeeres being counted of Satans binding mentioned Chap. 20. together they amount to one thousand three hundred yeeres at what time this persecution by Papists and Turkes began the vttermost end thereof being 1594. But experience hath already confuted this it being now 1625. and yet these persecutions holding out There are other computations made here by others also as of three yeeres and a halfe which hath beene sufficiently refuted already Grasserus and of so much time as maketh this to fall vpon the beginning of the sixteenth century when Popery began to decline But I will not trouble the Reader with more varieties If I may put in my coniecture amongst others I take it this time is not to begin in the Apostles dayes because it is the same with the 42. moneths of Ierusalems being trodden vnderfoot Chap. 11. and the one thousand two hundred and sixty dayes of the two witnesses prophecying in sackcloth which beginneth not till the sixt trumpet as hath beene already shewed and it seemeth to be too general by a time thus many wayes so often described to vnderstand onely a time without any certaine determination seeing experience of former Prophecies teacheth that when time is thus set forth by a certaine number of daies or weeks or months a certaine proportion of time to be hereby counted is meant Neither would I begin it in the dayes of Constantine the great because the Church was not then persecuted but maintained though there were some stirres by meanes of Arrius whereas a persecution here is intimated putting the Church so hard to it as that she is faine to flie into the Wildernesse for safety And it is strange that if this time were meant and thence forward till Phocas which was 300. yeeres wherein they say she was fleeing that any mention should be made of wings to flie with which in cōmon reason argue swiftnesse I thinke therefore that this time is to be referred to the yeeres following the destruction made by the Goths Vandals when they were expelled out of Italy which was betweene the yeere 500. and 600. for not long after this the Popes of Rome in the West hauing climbed vp into the chaire of supremacy great troubles beganne about images by their meanes they being bitter against those that would haue no Images in diuine worship daring to anathematize euen Emperours that withstood them and Mahomet in the East persecuted all that would not receiue his damnable Alcoran as hath beene already shewed to haue beene done about ann 606. Here was now a new kind of persecution begun not by Heathen Idolaters to bring in the worship of Deuils againe but of such as were Christians in shew but indeed pleading for Baal vnder a new name and of such as reuiued Iudaisme againe in part in somewhat a different manner vnder pretence of another Moses or Prophet of God Mahomet Then the Church hath two wings of an Eagle giuen her to flie into the Wildernesse as sometime the people of Israel are said to haue beene brought out of Aegypt vpon Eagles wings Exod. 19.4 and they are two because by faith patience they are borne out of this danger as is said in the Chapter following Chap. 13.10 By this flying into the wildernesse then is meant that after such time as the Pope and Turke thus inuaded the Church of God she held no visible state any more by ruling in all Countries and Nations by possessing Cities and Townes but as the people of Israel being carried out of Aegypt into the Wildernesse wandred a long time vp and downe in vnknowne places being fed with Manna from Heauen and so preserued yet from perishing so the Church of God all this time lieth hid such as hold the truth still being of ignoble condition in worldly respects and so not taken such notice of in the most and greatest Kingdomes of the world but yet she is prouided of such spirituall food though in secret places as that she is miraculously preserued from perishing And the time of this her solitarinesse is before said to be 1260. daies as in chap. 11. here time and times and halfe a time time being put for a mysticall yeere times for two yeeres halfe a time for halfe a yeere which together are three yeeres and an halfe wherein are 1260. daies which set forth here so many yeeres as was proued chap. 11. If it be demanded why this variety is vsed in
expressing the same time Pareus resolueth it well Pareus This phrase is borrowed from Daniel 7.25 and c. 12.7 where it setteth forth the time of Antiochus his rage who was the forerunner of Antichrist Brightman that this is done that we might not faint vnder this persecution when we shall see it last long for though being set forth by 1260. daies it may seeme short yet the Spirit of God would haue vs know that it is a long time as we account there being first a certaine space of time and when that is expired times and last of all halfe a time more and Brightmans conceit herein is excellent that haply the Lord by this distinction would haue vs vnderstand that in this time of Antichrists reigne and the Churches being vnder there are three distinctions one of Antichrists rise wherein was the beginning of this womans solitude to bee vnderstood by a time for in this space he came to his height and the Church was brought to the lowest ebbe the second of his holding in that state which is twice as long the third of his declining when the Church shall grow towards her deliuerance which is effected in halfe a time Thus he But I hold me rather to the former resolution as more agreeable to that which I haue before deliuered touching the determination of this time which in all probability will not be till ann 1860. And then the declining time of Antichrist and the rising time of the Church will bee 360. yeeres And thus I haue deliuered what I conceiue touching the time when this persecution beginneth for when we come to expound the time of continuance in the Wildernesse I hold the same with diuers learned Writers on our side before mentioned who make the Cities conculcation when the Witnesses prophesie and the time of this lying hid in the Wildernesse all one Let the Reader consider and iudge of all Touching the floud cast out of the Dragons mouth after the woman Brightman which was by the earth swallowed vp in succour of the woman some vnderstand it of the ouerflowing of Africa and part of Europe by the Goths Vandals Heruls and Longobards by whom the whole Church was endangered as by a floud of being vtterly extinct but these earthly and barbarous people set forth by the earth comming into these parts were brought to the embracing of the Christian Religion though corruptly and so became more milde towards Christian people which is the earths swallowing vp of the floud I cannot see how this doth any way agree both because this incursion by these Barbarians was made about ann 400. long before the Churches desolation here described and if the Church had beene succoured by their growing more gentle it would haue beene said rather but the floud dried vp and not as here the earth swallowed it vp noting some reliefe that came to the Church aliundè Some by the floud vnderstand the Popes endeuours to bring the Roman Catholike Princes into a league Grasser to root out with their ioint forces the reformed Religion which they could neuer effect by reason of the differences amongst them in respect of their earthly possessions this made Clement the eighth of late to excommunicate the Councellors both of Spaine and France and this variance of theirs about earthly things is said to be the earth helping the woman by Gods prouidence who turneth it to the good of the Church Some will haue this Floud to bee the edicts of heathen Emperours against Christians to root them out Fox and the Earth the Famines and Pestilences and Warres that still happening hindered the execution of these decrees but these things being in former times are misapplied here Bullinger And likewise whereas some vnderstand it of the Scismes and Heresies hapning in the primitiue Church and of the troubles and persecutions stirred vp by Satan when the Church was fled amongst the Gentiles against which they were succoured vnexpectedly the earthly ones themselues being oftentimes a meanes to appease these tumults as the Towne Clerke in Ephesus was Act. 19. Pareus reckoneth vp other Interpretations made by some Parcus that this floud is the troubles and afflictions of the Church in all times but this is too generall and more specially the heresies and blasphemous opinions held in the daies of Christian Emperours whereby the Deuill as by a floud sought to drowne all true Religion for the space of 300. yeeres after Constantine which before hee set forth to be the time of the womans fleeing away and herein he resteth The earth hee saith some interpret to be Christ for his stability some generall Councels called from all parts of the earth for the condemning of heresies which is not likely seeing such Councels do rather resemble Heauen Ioh. 3. Christ is said to be from Heauen heauenly in opposition to such as be from the earth earthly He therefore expoundeth it onely in generall of a miraculous preseruation Numb 16. in allusion to the earths opening the mouth and swallowing vp Chorah and his company holding that wee ought not to search any further into any particular meaning But for so much as I haue already gone from the ground of this exposition viz. the reckoning of the time of the womans fleeing to be 300. yeeres and this floud was cast out after her vpon her fleeing and being come into the wildernesse which was in a short time for she was soone chased thither and when she abode there this floud was sent out after her I must needs rather subscribe to them which hold that the time of casting out this floud was in the time here described Grasserus said to bee a time and times and halfe a time and so some great warres attempted by the Popes instigation for the vtter rooting out of the reformed Religion are figured out by the floud And of such warres we shall finde there haue beene many euer since the breaking out of the light in the time of Iohn Husse and Ierome of Prague and before that against the Waldenses and Albingenses and afterwards against the Lutherans in Germany and the Caluinists in France where diuers great men entred a league to root them out But the earth holpe the woman The History of the Bohemian warres is most famous for the illustrating of this for Sigismund the Emperour being stirred vp by the Pope to persecute the Bohemians for cleauing constantly to the Doctrine of Iohn Husse after that it and they were condemned in the Councell of Constance inuaded Bohemia with a great power but his army being ouerthrowne and much wasted by a few scattered troupes of the Hussites Henrici Mutij Chron. lib. 27. the Emperour departed home much discouraged But soone after greater forces are sent against them being led by the Princes of Germany the Duke of Saxony the Marquesse of Brandenberge and the Archbishop of Treuers by the instigation of Pope Martin the fifth They entered in three
earthly things the honours and preferments of this world they cry out Who is like vnto the beast or who can warre with him Beda Primas Richard de Sancto Victore Haimo Ansel Tho. Aquin. Many Ancients who are commonly followed by the Papals say that Antichrist shall feine himselfe to bee dead three daies and then reuiuing againe he shall strike all men into an admiration c. But Viegas himselfe doth sufficiently confute this because it is not said hee seemed to be dead but was wounded deadly and therefore he rather holdeth that one of the seuen Kings which shall fight against Antichrist but afterwards submit vnto him shall before such his submission bee wounded but after be cured againe but this is as absurd as the former for not an opposite but an head of this beast is wounded and therefore no King fighting against him Let them tremble that reade this passage who admire after any man and extoll and magnifie him as if he were a God as the Papists doe the Pope for in thus doing they worship the Dragon and shew themselues plainly to be such as haue not their names written in the booke of life as it followeth vers 8. Quest 5. Vers 5. How can the speaking of blasphemies be applied vnto the Pope the blaspheming of God and of his Tabernacle and of such as dwell in heauen when as he doth worship them all And what time is this two and forty moneths of which it is said Power was giuen him to make warre two and forty moneths Answ I hold herein with those Pareus P. du Moulin Brightman that expound this blaspheming of God of the Popes arrogating to himselfe such titles and abilities as belong vnto God onely the titles of the head and husband of the Church King of kings the Lord of heauen earth and hell that hath all mysteries and lawes in the closet of his brest Iudge of all and to be iudged of none who hath all power in heauen and in earth shutteth and no man openeth openeth and no man shutteth yea and the Lord God the abilities are to make something of nothing to make God to make the word to be free from all possibility of erring to make decrees of the like certainty and authority with the Canonicall Scripture to be such a vniuersall Soueraigne as that all vpon paine of damnation must be subiect vnto him to giue the kingdomes of the earth c. for all these are maintained properly to belong vnto the Pope and accordingly he doth take vpon him Now that this is a blaspheming of God it hath beene a tenent so ordinary and common as that when our Sauiour Christ did take the like vpon himselfe as to be the Sonne of God and so God the Iewes cryed out hee hath blasphemed neither can a man speake greater things of himselfe and more blasphemous against God than these He blasphemeth his Tabernacle which is his Church by vaunting that the Church whereof he is the head is the onely true Catholike Church arrogating thus vnto his Apostaticall Synagogue that which is proper to the true Church of God and as for the true Church indeed he ladeth it with most ignominious names of hereticall schismaticall infidell deuillish and damned The Church is called the Tabernacle in allusion to the Tabernacle of the Iewes wherein God sometime dwelt in the middest of them Hee blasphemeth the Saints in heauen by making idoll Gods of them affixing them to certaine Temples where the old idols of the heathen sometime dwelt and assigning them such offices some to be ouer hogs some ouer horses some ouer this particular disease some ouer that c. P. du Moulin Pareus Brightman These expositors doe also mention another inter pretation of heauen being taken for the Church and so the Saints there for the godly here whom the Pope blasphemeth by imputing vile names vnto them and laying to their charge vile actions but certainly wee must make a distinction betweene the Tabernacle of God here mentioned and heauen otherwise the word should not haue beene varied but as it was spoken of blaspheming the Tabernacle so it should haue been added and the Saints that dwell in this Tabernacle but it is the Saints in heauen which may wel be properly vnderstood and therefore this sense is the rather to be preferred They make also the blaspheming of them the ascribing of diuine properties vnto them as when the Virgin Mary is prayed vnto by the name of Queene of heauen our Lady our onely hope our saluation and mediatrix and when of her and other Saints is begged helpe comfort deliuerance from sinnes and from damnation This is indeed a blaspheming of God by ascribing that vnto his seruants which is peculiar to his maiesty but how it should be termed a blaspheming of them I cannot see for it is rather an ouer-honouring of them Some vnderstanding all of the old Roman Emperors Bullinger Fox say that they spake great things when they boasted of their great victories and blasphemed by preferring their idols before the God of Israel the Tabernacle which was amongst the Iews by vilifying it and the Saints by speaking vily of the holy Prophets and other seruants of God But seeing this is after the wound giuen and healed in the Popes arising to the Imperiall State as hath beene already shewed the order will not permit this exposition Andreas Some by the Tabernacle of God vnderstand the body of Christ which is blasphemed by the Popes taking vpon him to make it in the Masse affirming that the Bread is his true substantiall body and therefore to be adored as Christ himselfe Gagnaeus Gorran Blas Viegas Beda Haimo c. As for the expositions of those that apply all things here to Antichrist yet for to come holding that hee shall blaspheme God by saying that he is no God that himselfe is God that he shall blaspheme his name in speaking against the life Doctrine of Christ his Tabernacle that is the Church militant dwelling here as it were for a time in Tabernacles and the Saints in heauen by saying that they are all damned These I say and the like whereby the ancients haue beene carried away in times past I omit to confute as falling together with that tenent of Antichrists reigning but three yeeres and an halfe reiected long before in this our exposition As for the time wherein it is giuen him to doe Vers 5. or to make warre for in some copies it is read the one way and in some the other viz. two and forty moneths this is the same time which was mentioned before Chap. 11.2 Chap. 11. and is to bee computed likewise the reader therefore may haue recourse thither Some expound it of the continuance of the Roman Empire Beard as it was gouerned by Emperours and Kings c. till the comming in of the Gothes and Vandals for from the building of Rome till the
sung who are they that sing this song Answ Some referre the powring out of these Vials vnto the time of Hadrian Leo and Hildebrand Lyra. Popes with their successors who powred out these Vials against Constantinus Iconomachus Henry the fourth and other Emperours euen vntill the time of Peter the Eremite who stirred all vp to the holy warre that is from the yeere 742. to the yeere 1094. Some apply these things to the supposed three yeeres and an halfe of Antichrist Ribera Viegas Gagnaeus Rupertus Beda Haimo Pannonius Richard de Sancto Victore Gorran c. Forbs Brightman Pareus Ballinger Fox Napier holding that according to the letter it shall be fulfilled as in the plagues of Aegypt Some that these Angels set forth the Preachers which haue beene and shall bee then denouncing Gods iudgements against the wicked in all times and ages since the first preaching of the Gospell Some referre this vision to the tune after Antichrists discouery holding that it is here set forth by what degrees hee should be brought downe vntill his finall vtter destruction And lastly some doe make these seuen Vials parallel to the seuen Trumpets and so to set forth the iudgements of God against persecutors in all ages since the first propagation of the Gospell This last is coincident almost with the third touching Preachers denouncing Gods iudgements in the seuerall ages of the Gospell neither of which can stand here because these are the last effects of Gods anger in this booke reucaled and so necessarily after all the iudgements before figured out any kinde of way As for that of Lyra it is not worth the refuting because so these iudgements should all haue beene executed long agoe when it is plaine here that they hold to the end of the world And that of their taking effect in the supposed three yeeres and an halfe of Antichrists reigne is most ridiculous because if in such a time according to the letter these things should be sensibly fulfilled it were easie for euery man to know Antichrist and when the day of iudgement shall be which are both very great mysteries I subscribe therefore to them that apply these things to these latter times wherein Antichrist being reuealed is diuers waies plagued and shall be plagued till that hee bee vtterly destroyed For now that the spirit is fallen vpon Antichrists ruine Chap. 14. 8 c. he continueth in the description thereof and of the preuailings and finall happinesse of such as stand for the truth to the end of the booke handling in order the passages of his fall more at large and of the last generall iudgement of the whole world The iudgements of God vpon Antichrist and his adherents are set forth first obscurely vnder the figure of Angels powring out their Vials Chap. 15 16. then more plainly the Whore of Babylon and her fall being more at large described Chap. 17 18. and the ioy of the godly Orthodox therefore Chap. 19. after which the chaining vp of Satan and his loosening being mentioned Chap. 20. together with the fearefull destruction of the wicked the most happy estate of the godly is described Chap. 21 22. and who shall be excluded from it Beda Pannonius Primasius Richard de Sancto victore Rupertus c. Forbs Touching the glassie Sea mingled with fire some will haue it to be baptisme wherein the holy Ghost like fire is giuen the faithfull that haue held the faith whereinto they haue beene baptized not being ouercome by the feare of Antichrist though they haue passed thorow the fire stand now reioycing and praising God for his downefall Some vnderstand the pure Word of God accompanied with the Spirit set forth here Brightman Bullinger Pareus Napier as the meanes whereby Antichrist is ouercome Some the word or truth accompanied with contention about some points by the Lutherans c. And some by the glassie Sea vnderstand the world like vnto the Sea for tumultuousnesse but glassie because transparent to the eyes of God or setled vnto the faithfull it is mingled with fire by aduersities and persecutions which the faithfull meet withall here I haue already deliuered my poore coniecture touching this glassie sea spoken of before Chap. 4.6 which as I take it is the same with this A Sea of pure water transparent like Crystall setteth forth holinesse and immunity from corruptions in the midst of the Antichristian state Hereupon the faithfull are set forth standing because they abide still in the pure worshipping of God but this their purity is not without the mixture of fire through aduersity for the cause thereof for to fire are sufferings here compared by Saint Peter 1 Pet. 4.22 whereas he biddeth vs not to thinke strange of the fiery triall Those expositions which are for Baptisme and for the Word of God doe not differ much from this they being a meanes of sanctifying and setling them in this grace but in this sense the proper scope of this place is not so fully declared How the world may bee figured out by such a cleare water seeing it is so miery and corrupt I cannot see Touching the fire mingled if it be vnderstood of the holy Ghost here were nothing but purity to purity which is vnlikely if contentions amongst the faithfull themselues they should not at the same instant haue beene brought in in so sweet an harmony of praising God but by fire vnderstanding affliction the estate of the godly euen in these times wherein Antichrist is going downe is most significantly set out they are not yet in their reformed seruing of God without all mixture of the fire of persecution but are as it were vpon a glassie Sea mingled with fire They are said to haue ouercome the beast and his Image c. because they haue preuailed about the reformation of Religion by an high hand setting vp the same against the machinations of the beast his image character or number of his name The harpes of God which they haue seeme to haue reference to that which was spoken of Harpers Chap. 14. they heard the Harpers in Heauen then and learned their song now they sing it playing as they did And all this is said to be done in Heauen because the godly by faith are in Heauen in minde though in body they be in this world The song which was onely mentioned before is here more particularly declared to be the song of Moses a most fit song for such as precaile against the beast for in that song Moses and the children of Israel praised God for their deliuerance from Pharaoh Exod. 15. and for executing iudgement vpon him in the red Sea wherein his might did wonderfully appeare so likewise the Church being indangered by this beast but the victory being obtained through God inabling her though shee cannot yet stand vpon the Sea banke but in the Sea mingled with fire yet for her deliuerance in part obtained and fully by faith expected to be ere
long with Harpe and song she praiseth God as Moses then did And it is called the song of the Lambe also because containing his praises as Chap. 5.9 Here God is praised for his power already shewed and the comming in of all the Gentiles is prophetically mentioned in these words Vers 4. And all the Gentiles shall come and worship before thee Here is matter of comfort to all the faithfull Note that in purity study to serue God without admitting any popish corruption although there be opposition and much trouble to them still yet they may reioyce as Victors ouer the Pope being assured that he with all his adherents shall goe downe more and more and the number of the pure worshippers of God shall increase till that euen all the Gentiles come to ioyne with them popish corruptions being quite abolished in all places And out of our ioy herein we ought to be thankfull to the Lord singularly praising him for this incstimable blessing wherein wee of the Church of England haue shared with the first and in the largest measure Quest Vers 5. 2. After these things I looked and behold the Temple of the tabernacle of the testimony was opened in Heauen c. What is meant by this and in that the seuen Angels which come forth are so cloathed and haue seuen golden Vials giuen vnto them by one of the foure Animals and what is meant by the smoke of the glory of God filling the Temple and hindering that none could enter till the seuen Angels had powred out their Vials Answ Brightman Some by the opening of the Temple wherein was the Tabernacle of the two Tables being the Holy of holies vnderstand a greater measure of knowledge in the most mysticall and recondit things of God which now should bee in the Church Antichrist falling Forbs or the Church comming to light which had hitherto a long time lien hid through persecution Napier yet some that parallel these Vials and the Trumpets together apply it to the primitiue Church in this sense Some vnderstand nothing but iust proceedings Bullinger Fox because they come out of the Temple where the Law of righteousnesse was kept Some without any mysticall signification hold Pareus that as in a Stage-play the Actors come out of diuers places and the beginning of a Scene is set forth by the opening of the place from whence they come so here these Angels are set forth comming out of the Temple in Heauen We reade of the Temple being opened Chap. 11.19 that the Arke of the testimony might appeare but here the same Temple is opened for another purpose that the Angels with their plagues might come forth and powre them out vpon the earth I thinke therefore that they are mistaken which confound these two as one mystery of diuine reuelations now made more than in times past There is no need to presse this passage any further than that the Temple is set open for them to come out being seuen in number whereas no opening is spoken of in the foregoing Chapter because there one Angell came forth alone here seuen together but they come all out of the Temple that is from Gods presence who is the Author of the ensuing plagues and so are apparelled accordingly in a glorious manner as becommeth the seruants of so great a maiesty and haue golden Vials giuen them by one of the foure Animals before described to bee round about the Throne Chap. 4. who as a chiefe Officer in the Court of Heauen is appointed to giue them Commission and a charge to execute his wrath to shew that it is not left to the will of any creature to plague the world when hee listeth but at the time appointed by the Lord and such iudgements as happen are not casuall but by him determined and appointed in respect of all circumstances Touching the smoke from the glory of the Lord some expound it of the anger of the Lord the effects whereof were these Vials Some of the inscrutability of these iudgements holding that hereby it is signified that none can finde them out what they are till they be fulfilled Primasius Bullinger Some that nothing else is hereby meant but that none can enter into Heauen to liue there in body and soule for euer Ambros Andâ—eas Gagneus till these iudgements be executed Some that it is alluded here vnto the Cloud resting vpon the Tabernacle at the dedication Pareus Exod. 40.34 1 King 8.10 Gorran consenteth to the blinding of the reprobate here signified so that Moses could not enter in and likewise at the dedication of Solomons Temple the blinding of the eyes of the greatest Doctors in the Papacy being figured out so that they shall not be able to see into the errours by them maintained till they haue smarted by all these following plagues that is neuer Some expound this smoake as a signe of Gods presence in the Church but darkly in comparison of that light which shall be Brightman when the full number of the faithfull shall be made vp at the time of the Iewes conuersion which is intimated shall not be till these Vials be powred all out when it is said no man could enter into the Temple till the seuen Angels had done powring out their Vials In the meane season they which embrace the truth shall be but a few and the light shall be hold by the aduerse part to be but a fume or smoake because they shall not see into it Some expound it of Gods powerfull presence vnto these executioners of his wrath Forbs euen till the emptying out of all these Vials so as that none could hinder them all the time in their proceedings Some will haue the darkning of the truth by errours set forth by this smoake Napier so as that till the powring out of these Vials finished there should be no pure Church cleansed from all corruptions Of all these expositions Forbs that seemeth to me to bee most genuine and least streined which applyeth this vnto GODS powerfull presence so that nothing can hinder the executing of these plagues till the full end thereof for out of the Temple the Angels with these plagues are said to come intimating that the Lord who dwelleth there hath decreed them now because haply there might bee some hope that he might be intreated and alter this decree it is added that none could enter into the Temple till that all these vials of wrath were powred out the Temple was so full of smoake from the glory and power of the Lord being exceedingly angry for the blasphemies and outrages of Antichrist that is none of the Antichristian sect could turne to the Lord and by humbling themselues before him seeke to auert his anger till it had had the full course and to this agreeth the first and fourth exposition and it is further confirmed Chap. 9.20 The second exposition cannot stand because so it would
preuaile as it is said of a threefold cord that it is not easily broken These preuaile so as that the Potentates of the earth stand to the Pope and fight for him and his religion euen vntill the great day of the Lords battell when all shall bee cut off that is at the day of iudgement which is described vnder the next viall by the commotions in the aire by thunderings and lightenings c. Others by the first plague vnderstand the Hierarchicall kingdome set vp in the dayes of Gregory the seuenth Grasser when the Roman Clergy began to be exempt from the secular iurisdiction becomming thus the more licentious in their filthinesse seeing none but the Pope and his instruments now had power to iudge them So that they make these seuen vials none other but types of corruption by degrees inuading the Church of Rome first in their manners they becomming most filthy and vile 2. In their doctrine set forth vnder the second viall by the sea turned into bloud 3. In their bloud-shed by being an occasion of many ciuill warres and dissentions 4. In their tyranny scorching like the heat of the Sunne in the Canicular dayes beginning in the dayes of Gregory the eighth 5. After all this the throne of the beast was darkened in the Councell of Constance by meanes of Iohn Husse and Ierom of Prague boldly laying open the wickednesse of the Papacy which made them euen to gnaw their tongues for sorrow 6. The sixt viall tooke effect in the sixteenth age of Christs incarnation when the Lusitanians passing beyond the promontory of the cape of good hope came into the Persian gulfe whereinto the riuer of Euphrates falleth and subiected the East parts thereof and going further tooke Calecut and Molucco and Iapania which are the vttermost bounds of the world and of the East in respect of vs founding there many Bishoptickes and seminaries of Iesuites whereas this way was neuer opened before neither had they any knowledge of the Romish religion And that this Prophecy might be fulfilled according to the letter by the comming of the Kings of the East from those parts so farre remote the Iesuites brought ouer the Embassadours of the three Kings of Iaponia ann 1584. thorow the most famous parts of Spaine and Italy to Rome where in the name of their kings they did obedience to Gregorie the thirteenth then Pope Genebrard in Psal 68 v 34. and this Genebrard himselfe a Papist acknowledgeth to bee the fulfilling of this prophecie holding that they came ouer to succour the Church now languishing through the great opposition that it findeth in these parts And in this time the Popes Legats and the Iesuites like frogs leaping about bestirre themselues to make ciuill commotions in all parts of Christendome for the rooting out of heretikes as they call them but the armies are gathered together into Harmageddon signifying a cursed army and so they make a way hereby to their owne vtter destruction figured out vnder the seuenth viall This exposition is prosecuted very largely by the Author Others vnderstanding by the earth whereupon these Angels are bidden to powre out their vials Forbs the earthly kingdome of Antichrist distinguish them according to the relation betwixt the earth sea riuers and aire which at the first are altogether vnderstood by the earth which is below being opposed to heauen aboue And thus the first viall is the first and lightest degree of euill that befell this kingdome when by the light of the Gospell their auarice filthinesse pride and hypocrisie as noisome boiles were detected â—ew yet daring to challenge their doctrine which is impugned vnder the next viall when this Sea appeared filthy like bloud the very worship processions and pilgrimages amongst them being exclaimed vpon as superstitious Vnder the third the corruption of their chiefe Doctours who as riuers seeke by their eloquence and learning to sweeten this Sea is set forth and withall the execution done vpon them for their conspiracies and treacheries against states and kingdomes Vnder the fourth viall they are inraged against the truth being exceedingly heat and vexed by the light and Sun-shine thereof growing clearer and of more force euery day for in stead of repenting they are more obdurated hereby Vnder the fift viall is shewed how the glory of Antichrists kingdome is darkened the Pope and Papistry becomming now vile and odious to many whereupon like men distracted they gnaw their tongues for sorrow Vnder the sixt viall is shewed how the riches glory and dominion of this kingdome being decayed set forth by the riuer Euphrates dried vp wherein it is alluded to Ier. 51. an open way shall be made for the Iewes and Mahumetans in the East to come in and receiue the Gospell that as their defection in the Easterne parts to Mahumetisme was occasioned by the rise of the Pope so their comming againe to embrace the truth may follow vpon the fall of the Pope But the Popes emissaries compared to vncleane spirits and frogs shall still seeke to hinder it by exciting the Potentates of the earth to wars in fauour of the Pope which when they shall be about with an high enterprise set forth by the word Harmageddon that is the mountaine of Megiddo which place is twice mentioned 1. Iudg. 5. when Iabin and Sisera are said to fall at the waters of Megiddo 2. when Iosiah was slaine by Pharaoh Necho in the valley of Megiddo 2 King 23. but here neither waters nor valley but mountaine of Megiddo is named to shew that when they should be at the highest pitch of their designe they should be defeated as God is said to foile Gog vpon the mountaines of Israel and hence a two-fold sorrow shall ensue one worldly of those that are ouerthrowne as the Midianites sorrowed when Iabin and Sisera were discomfited the other godly of those that hereby take occasion to see and acknowledge him whom they haue pierced as Zach. 12. and as they mourned for Iosiah when he was slaine by Pharaoh Necho Vnder the seuenth viall the great alteration that after these things shall be in the world is set forth all the enemies of the truth being destroyed the Church shall come to a flourishing state hauing nothing to expect more but the comming of the Bridegroome Christ Iesus Some more particularly holding that by these Angels certaine eminent persons are set forth Brightman who were stirred vp against the Papacy will haue the first to bee Queene ELIZABETH of blessed memory about ann 1560. and the byle to be her fauouring of the reformed religion turning out of their Bishoprickes and liuings Popish Bishops and Parsons The second Chemnitius in his writing of that booke called Examen Concilij Tridentini wherein the Sea of the Councell of Trent is set forth in the colours all bloudy and corrupt The third the Parlament here in England ann 1581. decreeing that they should be proceeded against as traitours who should at any time after goe about
a place And all this hee holdeth to bee already fulfilled for the most part the Spanish Armado in 1588. being brought by such meanes into an Harmageddon So that now wee liue vnder the seuenth viall wherein shall bee greater mutations in states than euer and that in this very age the Popish faction being destroyed with horrible destructions and so a finall end being put vnto Rome and to the Popedome I might set downe more expositions but these shall suffice wherein indeed I haue beene the larger because of the obscurity of this place giuing such occasion of diuersity of coniectures as that amongst our new Writers scarce two are to be found that agree together in all things that hauing so many before our eyes we may â—â—e holpen the more in finding out the truth Those ancients which so consentingly expound these vials of Preachers in diuers ages are surely mistaken because these are the last plagues of all in this booke contained and therfore cannot be in diuers ages but in the last onely and they are powred out against Antichrist his marked ones and vpon his throne and to his disturbance intimated in that out of his mouth come the frogs to moue the Kings of the earth to warres in his defence And the long rising of Antichrist arguing a long time wherein hee is falling sheweth that coniecture of the Iesuite to be vaine who bringeth all these vials within the narrow compasse of three yeeres and a halfe yea the latter end of this time Why the two first expositions cannot be receiued I haue shewed before Touching the third the French Pox and pestilences and droughts being common to others as well as to the Papals I cannot see how it doth well agree For the fourth it is more improbable because the scope of this Prophecies is to shew how the Papacie and Pope should be plagued for their wickednesse to their great anguish and not how they should become an annoiance and vexation to others The 5 6 7.10 and 11. expositions then remaine which in many things agree well together and therefore by the light and help hereof I will endeuour chiefly looking vp to the Father of lights for direction to set downe the truest and most genuine sense of these most mysticall vials If in the entry it be a stumble as some haue made it how these Angels may be iustified to doe according to their command when as being bidden to powre out their vials vpon the earth they doe not but one of them only the rest powring out their vials vpon the sea riuers throne of the beast Sunne and aire this I take it hath beene well resolued already in the fift exposition all these are but the parts of the earth as it is here taken viz. for the kingdome of Antichrist here below opposed to heauen aboue so often mentioned in this prophecie when the faithfull seruants of God are spoken of Touching the first Angell with his viall 1. Angell I cannot with Brightman vnderstand it of Queene Elizabeth because howsoeuer she was an excellent instrument for the comfort of the godly and the vexation of the Popish yet she was not the first as this Angell is I hold therefore with Forbs and Pareus that the first oppugners of Popery shewing their filthy byles to their great vexation are here figured out here we may ascend higher than Luther euen to Wickliffe and to the Waldenses and Albingenses before together with many Worthies who wrote and spake against the filthinesse of the Priests Monkes and Fryers many yeeres agone as all that are but meanly conuersant in history know And herein as in almost all the rest it is alluded vnto the inchanters in Aegypt who were smitten with a sore byle that they could not stand before Moses and Aaron for as these make men loathsome so the abominable vices of the Roman Clergy made them loathsome to most men Touching the second 2. Angell I doe not thinke that the doctrine and Doctors of that Synagogue of Rome are meant for so the speech of the Angels iustifying the Lord in his proceedings giuing them bloud to drinke as they had shed the bloud of the Saints would not so well agree for here is plainly noted a paying of them with the like to that which they had done I approue therefore here rather the tenth exposition that hereby is figured out the bloud of the Popish shed by the Turkes especially and the order of time doth agree most excellently for after that the bloud of many thousands of innocents had beene shed in Merindall and Cabriers and other neighbouring parts for religion a great destruction happened to the Papals by the Turkes Munster Cosmogr de Turcis about ann 1444. Ladislaus the Emperour himselfe being slaine together with many Princes Dukes and Nobles and an infinite multitude of common people And in Hungary and Transiluania still after this the Turke preuailing many yeeres a sea of bloud was shed As for the riuers I take it not to bee amisse to apply their turning into bloud to executions done vpon Priests and Iesuites for their treasons here in England and vpon Iesuites in other parts together with the apparant iudgements of God vpon many of them that haue beene most forward in persecuting to their destruction and the slaughters that haue beene made of them in their ciuill warres procured by their owne seeking Touching the fourth I hold that the increase of the light of the Gospell is hereby set forth 4. Angell as most of my Authors agree for the word of God is compared to the Sunne Psal 19. which as it enlightneth and so is comfortable so it heateth and the neerer it draweth to any part of the world the more it scorcheth with the exceeding great heat thereof And thus this viall doth very well agree to the euent for the Sunne being risen to enlighten the world gat vp higher still dayly in the firmament till the heat of it grew intolerable to the Papals making them to raile and sweare against it like mad men Touching the fift there cannot be a more kindly exposition than to apply it to the obscuring of the Popes glory 5. Angell for when by the Sun-shine of the truth the Doctors of that Church and others who stand to the defence of it are scorched so as that they cannot maintaine with any reason any longer the Popes vsurped Supremacy infallibility of iudgement indulgentiary power and power to make Lawes and to dispense with Lawes but their onely refuge is railing and virulency of tongue then what must needs follow next but a vilipending of their Pope whom they so much magnified And when this commeth to passe how can they that are the Popes vassals and in their mindes inthralled to his Holinesse but sorrow extremely and behaue themselues like frantickes Touching the sixt I cannot thinke that the conuersion and returne of the Iewes is once glanced at herein 6. Angell seeing that not by them
Pope of Rome is the subiect of all this description and whatsoeuer can be said here-against will easily appeare to bee but a deuised euasion CHAP. XVIII IN this Chapter there is nothing difficult but that by a short paraphrase the Reader may easily vnderstand and bee resolued touching any question or doubt arising here and therefore I will not delay him with other ambages but come briefly to this paraphrase It is to bee vnderstood that the things here set downe follow in order that which was declared of the Kings making Rome and the Pope desolate in the former Chapter For after this great desolation and destruction it is here shewed that it shall continue so neuer to be built vp or inhabited againe for foule spirits and vncleane birds are wont to keep in desolate and forsaken places happily that men might be the lesse troubled with them Vers 2. and that by the horrour of such places there might be the more liuely representation of hells horrour Ribera Ribera yeeldeth a double reason of euill spirits being in desolate places one before Christs Incarnation that through feare such as passe by might bee drawne to idolatry the other after that monasticall persons might be terrifyed from reparing to desolate solitary places But this last sauoreth of superstition wherunto they that are addicted are ready to receiue any reason for good tending to the confirmation thereof but I should thinke rather if for any respect towards Monks they keep in such places it is because they loue their society being the fittest company for them Vers 1. seeing they haue abandoned the society of men The Angell that telleth of this desolation is wonderfully glorious to set forth the more the glory of God whoÌ„ the Angels serue Vers 4. Vers 6. The other voice from Heauen warning Gods people to come out of her is the voice of God hee biddeth them to reward her double not more than she hath deserued Psal 137.9 but double so much as she did formerly to the Saints as she is well worthy As they are pronounced blessed that shall take the children of Babylon and dash their braines against the stones It is no pity but disobedience to God to shew fauour to the bloud-thirsty Babylon yea all that be the people of God ought to ioyne together to pull her downe and to destroy the Pope Vers 9. The Kings of the earth who shall bewaile her ruine are some obstinate and stiffe popish Kings that shall continue so euen till this be accomplished so that as I said vpon Chap. 17.16 it doth here further appeare that not all but some of the Kings who gaue honor to the Whore shall be her destruction some continuing in their seduced estate still Vers 11. The Merchants of the earth that lament her fall also whose merchandise none will buy any more are the Popes Officers in his Datary to sell Benefices Penitentiaries and such as goe about with Indulgences and all such as make benefit by Shrines Images and relikes of Saints by Diriges and Trentals c. These being now of no repute any longer the great gaine which they made hereby shall vtterly cease After this the benefit and variety of commodities that came in to the Sea of Rome and her factors are particularly named Gold Siluer precious Stones Pearles fine Linnen Purple Silke Skarlet Thine-wood c. The like place to this is Ezech. 27.12 c. of Tirus from whence this seemeth to be borrowed Tirus was stored with such varieties from diuers Nations Brightman and so is Rome with Gold Siluer and pretious Stones from the â—â—â—niards Indies With Cinamom Frankincense Oile and Wine from Italy with Wheat and Flowre from Sicely Sordinia Corsica with Beasts from Germany with Sheepe from England with Horses and Chariots from France with bodies of men from Heluetia for the Heluetians are the Popes guard and lastly the soules of men of all nations are mancipated to the Pope when as it is held necessary to saluation to be subiect vnto the Pope After these Merchants such as trade by Sea are brought in Vers 17.18 lamenting her ouerthrow Ship-masters the company in Ships Sailers and such as trade by Sea By Ship-masters vnderstand all inferiour persons for Ship-masters and Marriners and Sailers c. are vnder the Merchant so that by them we may vnderstand all ordinary Seminary Priests Iesuites and Monkes of euery order that trade in this Sea for I doe not thinke that particularly iust foure orders are here set forth as Parcus hath it Pareus That which followeth serueth onely to set forth Romes vtter desolation and the cause her extreme bloud-thirstinesse whereby it may also be gathered that Rome as it is now gouerned by the Pope is certainly meant because the poore seruants of God which stand for his truth are no where so murthered as there and by meanes of the Pope and such as rule vnder him A true Christian may finde more fauour at the hand of a Turke or Barbarian than amongst the Roman Catholikes for they are more bent against such than against Iewes and Infidels nothing but their bloud will satisfie if they be found out within any of the Popes dominions Is not this then the City wherein the bloud of the Prophets Vers 24. that is Preachers of the Gospell and of the Saints is found in the greatest abundance And how is it then O ye Papists that ye are so bewitched that ye see not into this to come out from this Babel as ye would not bee guilty of bloud-shed When Christ was so milde and alwaies ready to rebuke striking with the sword and vsed a bit to curbe and keepe in such hot spirits as would haue such consumed with fire from Heauen as would not receiue him How can ye possibly beleeue him to be Christs Vicar that is so wood and furious against his impugners as that nothing will satisfie him but their destruction by fire and fagot or else by the sword God open your eyes that ye may not any longer take the Wolfe for a Lambe because of his two hornes but by his Lion-like voice discerne him to be the Beast and abandon and forsake him for euer Whereunto that ye may be moued the rather I haue here set downe certaine passages in the Oracles of the Sybillae most excellently consenting with and seruing to illustrate our Exposition of the Reuelation in that part which concerneth the Beast from the seuenteenth Chapter c. Out of the seuenth booke faithfully translated thus Rome fierce in minde when Grecians are downe driuen Shall stellifie thy selfe vp to the Heauen But when thou thinkst thy selfe in highest height God shall tread downe thy sturdy strength and might Out of the eighth Booke When reign'd in thee haue fifteene Emperours Of all the world that haue beene Conquerours Then commeth a King a manifold Crowne to beare Whose name shall be to Ponti very neare His wicked foot the
it is to be noted that it is spoken in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesses intimating as one hath well obserued Brightman Vers 8. both the righteousnesse that is by faith imputatiuely and that holinesse which by the spirit of grace is wrought in the Saints for inherent holinesse is imperfect in the best and therefore cannot iustifie and faith where this is wanting is feeble and dead and so vnable to iustifie That we may therefore be fully iustified both are necessary faith to lay hold vpon the perfect righteousnesse of Christ who is our iustification and inherent holinesse to make this garment of righteousnesse shine before men Nothing is more vsuall in this booke than by white and pure cloathing to set forth the sanctity and innocency of Gods seruants see Chap. 3. vers 4. vers 18. Here some in Sardis are commended for that they had not defiled their garments and they of Laodicea are counselled to get them white garments by reforming their wickednesse in respect of which they were said before to be naked yet wee are not here with the Iesuice to conceiue Ribera that the Saints are iust before God by their owne righteousnesse for this is contrary to the whole course of Scripture whereby euery one yea the best is concluded to be a sinner But by the Spirit of God wee are sanctified and so prepared for the Bride groome so many as beleeue and by beleeuing lay hold vpon the bloud of Christ without which our garment of sanctity is spoâ—ted but with which it is washed white as is said of the martyred Saints They washed their robes white in the bloud of the Lambe Reuel 7.14 Let no man then trust to his owne righteousnesse nor yet to the righteousnesse of Christ which he thinketh is imputatiuely made his if there be in him a naked and bare faith onely but consider that the cloathing of the Bride is righteousnes and therefore let him so rest vpon the one as that he neglect not the other relie onely vpon Christs righteousnesse to saluation but vnto this get sanctity of heart and life because otherwise it is dead and profiteth not vnto saluation In that Iohn falling downe and worshipping the Angell that talked with him is reproued and bidden to worship God onely Vers â— it is plaine that all religions falling downe before any creature how excellent soeuer is vnlawfull and by all meanes to be auoided The reason why hee would not be worshipped of Iohn is because he was his fellow seruant and of them that haue the testimony of Iesus for the testimony of Iesus is the Spirit of prophecie If because hee was a Spirit comming from the Lord with this reuelation he were conceiued to be worthy of worship it must be vnderstood that euen in this hee was the fellow of Iohn and the rest of the Apostles to whom the secrets of God were reuealed also and so they had that within them which was as excellent as an Angell for in that they had the testimony of Iesus they had the spirit of prophecy and hauing such a spirit they were no vnderlings that ought a duty to the Angels in heauen but euen fellowes vnto them And if they be fellow seruants to the Apostles then to all the faithfull also seeing they all make but one body in Christ That which followeth touching one sitting vpon a white horse Vers 11. who appeared vnto Iohn the heauen being opened it is generally agreed that he is Christ Iesus Hee doth not now appeare in this manner Bullinger as if according to the order of this vision he did not begin till now to fight against the enemies of his truth for how should Babylon then haue fallen and the beast haue beene destroyed But this fall and destruction hauing beene hitherto set forth in the proper place vnder the figure of Angels powring out their vials and cutting downe with sharpe sickles and by a voyce calling vpon the kings of the earth to be reuenged which they act accordingly now as was needfull the Captaine of these armies imployed in these warres commeth at the last to be described both by the place of his residence heauen the forme wherein he goeth to the warres vpon a white horse the name by which hee is called faithfull and true iudging the word of God the Lord of lords and King of kings his parts and apparell eyes like flames of fire a mouth out of which went a two-edged sword many crownes vpon his head a vesture dipt in bloud and also by his traine the armies of heauen following him vpon white horses and his dominion he ruleth all nations with a rod of iron Whereas his name is said to be such Pareus that no man knew it but himselfe and yet by and by it is said that his name is the word of God it is to be vnderstood that no man could know Christ to be the Word and God but by reuelation The last iudgement hath beene often mentioned before but the Iudge hath neuer beene described wherefore it was necessary now at the last to set downe this ample description of him The Angell that standeth in the Sunne Vers 7. crying to the fowles to gather themselues together to the Supper of the great God doth set forth nothing else Bullinger but how open and manifest a destruction of Antichrist and his adherents shall be made when the time of their finall ouerthrow shall come it shall be as manifest to all the world as the Sunne in the firmament That whereunto the fowles are inuited is the supper of God Vers 18. consisting of the flesh of Kings and Captaines and of mighty men and horses c. this is altogether allegoricall being taken out of Ezechiel the meaning is Ezech. 39.17 Bullinger Pareus c. that as when men are destroyed in the warres their cakasses of all estates and degrees lie as a prey to the fowles of the aire theirs and their horses and retinues and when it falleth out to be thus it is a signe of their vtter destruction so the Lord would hereby haue it vnderstood that Antichrist and his followers the Kings and others that shall still obstinately cleaue to him when by others repenting and reuolting from him he shall be impugned and weakened shall haue a day when as re-uniting their forces to repaire the broken state they shall be vtterly destroyed neuer being able to make head againe till the comming of the Lord to iudgement at what time they shall be taken and cast into euerlasting fire Bullinger Pareus Brightman So that here the end of the gathering together of the kings into Harmageddon vnder the Angell with the sixt viall seemeth to bee fully set forth which was but intimated there Whereas in the next place Vers 20. the beast and false prophet are said to be taken and cast aliue into the lake burning with fire and brimstone and then the remnant
whom many Historians affirme that the Deuill reigned so stoutly did hee oppose himselfe against goodnesse and further euill Pareus Iunius Dent. Some pitch particularly vpon the last of these times holding that these thousand yeeres were expired in Pope Hildebrands time Some reckon from the natiuity of Christ to the time of Siluester the second about ann 1000. yea one of the Popes side Aretius Benno Cardin Chytraeus Cardinall Benno computeth this time thus Some pitch vpon the first particular time before mentioned viz. the passion and resurrection of Christ Lastly some begin this time at Constantine the great Brightman Forbs Napier ann 300. and end it ann 1300. at what time the Deuill did seeme more euidently to be loosed than at any time before since the persecuting Emperours both in the Pope and Turke the one in the West persecuting the Waldenses and all others that since that time haue dared to oppose his vsurped authority and superstitions the other in the East inuading and subduing the Gretian Empire professedly making warre against Christ and Christians There is another opinion which is scarce worth the naming that these thousand yeeres begin not till the Pope be vtterly destroyed and then the faithfull slaine in the time of Popery shall be raised againe in their bodies and being receiued into heauen shall reigne with Christ all this time after which the generall resurrection of all others shall be This differeth not much from the opinion of the old Chiliastes who held as Augustine relateth it Aug lib. 20. de Ciu. Dei cap. 7. The errour of antiquity that as the world was six dayes in making and vpon the seuenth was the Sabbath so after six thousand yeeres expired since the creation there should be a Sabbath of a thousand yeeres here to the faithfull which had suffered for Christ who rising then in their bodies should enioy during this time all worldly delights of meats and drinks c. And of this he saith Papias was the Authour Papias whom Ireneus and Ierom report to haue beene a disciple of the Apostles howsoeuer indeed he was not as appeareth by his owne confession in the beginning of his worke where he saith that he neuer heard or saw with his eyes any of the holy Apostles Yet so reuerent esteeme was giuen vnto him for his supposed antiquity that many of the Ancients were intangled with this his errour as Iustin Martyr dialogo cum Triphone Irenaeus lib. 5. Nepos Episc Aegypts Tertull. lib. 3. contra Marcior Lactant. l. 5. institut c. 23. Victorinus Pictaniensis in Apoc. and Augustine himselfe confesseth that he also was somtime of the same opinion But this of the old Chiliafts can by no meanes stand Ioh 3.29 1 Cor. 15. both because according to it other plaine places teaching the resurrection of all mens bodies at one time should be false if the bodies of all the Martyres be raised before and also because it doth abhorre from all Christian reason that the faithfull being raised againe should wallow in carnall pleasure growing now dissolute when as in the infirmity of the flesh they were so strict and abstemious before And it is worth the noâ—ing how God hath let vs to liue to see this errour confuted by experience for they reckoned the birth of Christ to bee anno mundi 5199. so that ann Dom. 80 1. the time of their supposed six thousand yeeres was expired and so the seuenth thousand of this pleasant life after that supposed resurrection should haue begun 824. yeeres agone it being now the yeere of our Lord 1625. And as for the latter Chiliasts who hold a resurrection first of the Martyrs after Antichrists ouerthrow that they may in body and soule liue in heauen before the generall resurrection these thousand yeeres They erre with the other about the generall resurrection making two times whereas the Scriptures make but one only and they plainly contradict the Text speaking of the soules that rise againe and not of the bodies And lastly by their opinioÌ„ the world should continue a thousand yeeres after Antichrist vtterly desroyed whereas hee shall bee abolished by the brightnesse of Christs comming Let vs therefore consider of the other expositions and first of the first taking these thousand yeeres for a time indefinite although it cannot be denyed but a thousand yeeres are sometime thus put yet here so many yeeres are precisely meant because the word a thousand yeeres is often repeated and that with an affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these thousand yeeres as is not vsed any where to expresse an indefinite time Besides where the words may be properly taken as here they may without any absurdity wee must not flie vnto a figure And without all doubt this exposition is erroneous because the time set forth by a thousand yeeres according to it should be expired before Antichrists reigne whereas his reigne must needs be included in a great part within the compasse of this time seeing they which reigne with Christ in his time are particularly described by their not worshipping of the beast v. 4. which could not haue beene spoken of them if the beast had not beene till after their dayes Let vs come therefore to those that hold precisely a thousand yeeres to be meant here amongst whom I cannot subscribe to them that will haue this begin either at the birth passion or resurrection of our Sauiour Christ at the preaching of Paul or the destruction of Ierusalem because the Dragons persecuting of the Church described Chap. 13. must needs be yeelded to haue beene before this both because it is in order set forth before and in reason the Dragon must haue done somewhat vnder the Gospell for which as a malefactor he should be apprehended and cast into prison before that hee could be thus proceeded against The persecutions of the Primitiue Church therefore must needs precede this shutting vp of the Deuill and so the time cannot well be begun till the dayes of Constantine the great about an 300. For till then howsoeuer Satan had not that liberty to deceiue by meanes of the Gospell yet he seduced still the Kings and Princes and great ones of the earth which being the heads of the rest and drawing a world of people after them the Deuill cannot well be counted to haue beene shut vp from the deceiuing of the Gentiles till that they or the most of them being enlightened by the truth abandoned idolatry and became embracers of the holy Gospell of Christ Iesus And if we begin this time then at anâ— 300. and end it at an 1300. the euent will notably answer to the Prophecy For the Deuill was then plainly shut vp when the Temples of idols were shut vp and the true Religion was commanded to be receiued euery where hindring him from deceiuing the world any more as formerly he hath done And he had his prison set open to him againe when the Turke brake in vpon the Easterne Empire
that is he stirreth vp the Pope a secret enemy in the West and the Turke an open enemy in the East by fire and sword to destroy the company of those that stand for the truth which howsoeuer it hath beene in a great part fulfilled already yet the most remarkable time is to come wherein being gathered together in greatest multitudes they shall be by the immediate hand of God destroyed as with fire from Heauen so that they shall neuer be able to make head againe as was before set forth vnder the sixt Viall Chap. 16.16 by the place called Harmageddon into which they should bee gathered Which time the Deuill being concluded in hell should not in such manner seduce any more till the comming of the Lord to iudgement which is next set forth And I hold with those that say the phrase here is borrowed from Ezâ—echiel because of the similitude of that which was then done and now Then the people of God being returned from the captiuity were assaulted by Seleucus and Nicanor and Antiochus c. out of Asia Minor and Syria but were mightily deliuered by Iudas Machabeus and his brethren being extraordinarily stirred vp and assisted from Heauen Ezech. 38.22 Ezech. 29.6 and therefore their ouerthrow that came against them is set forth by fire and brimstone and againe by a fire which the Lord threatneth to send vpon Magog For in like manner the people of God in these latter daies being come out of the captiuity of Popery are assaulted with innumerable enemies but the Lord doth mightily preserue them and disappoint their enemies of their purpose and will we doubt not when greatest need shall be at the last yet more miraculously saue his by destroying their enemies both Turkes and Papists when they shall be in an highest attempt against them That the Scythians came of Magog who are the present Tukes and Tartars is agreed by all Writers and that Meshech and Tubal ouer which Gog is said to be the chiefe Prince are Iberia that is Spaine and Cappadocia Ieron de inter Heb. nom Ierome sheweth De interpr nominum Hebr. Touching other exposiâ—ions and first for that of enemies in generall it is too large and taketh away from the light giuen here to see more particularly into this matter for that which restreineth it to the Turkes onely seeing two names are here vsed I see no reason why both should be referred to one sort of enemies especially there being two that continually infest the Church of God so aptly figured out by them Touching the fire and the casting of the Deuill into the lake of fire and brimstone I cannot thinke it is to bee meant of the last iudgement and of the fire of that great day of the Lord because when that day shall come there shall be a generall security eating and drinking marrying and giuing in marriage and not warring and sighting for if an end of these warres should be made by the Lords comming to iudgement how should the faithfull haue time here to reioyce and to giue thankes vnto to God for their greatest enemies ouerthrowne It is true there may be some relikes of the Antichristian Sect after this 2 Thess 2.8 in regard of which it is said that Antichrist shall bee abolished by the brightnesse of the Lords comming but that hee shall stand to be able to make so great a power as is here described is most improbable The Turkes haue had hitherto great successe in their warres against Christians but they whom they haue fought against haue beene as bad as themselues or worse and therefore they haue beene armed to become a scourge vnto them as was shewed chap. 9. But when they shall come in their greatest power against the true Christians of the Reformed Religion though the Papists shall ioyne with them to make their Armies innumerable God will from Heauen fight against them and confound them In confidence whereof let vs be resolute and comfort our selues if we should see greater preparations of warre made by all our enemies for we shall vndoubtedly triumph ouer them all at the last Quest Vers 11. 4. What is meant by the appearance of a great white Throne and the comming together of all before him that sate vpon it and the fleeting away of Heauen and Earth from before him what are the Bookes and the other booke called The Booke of life according to the contents whereof all were iudged and according to their workes and how are death and hell cast into the lake of fire Answ Brightman There is no great difference amongst Expositors here onely some turne all that is said into an allegory of the conuersion of the Iewes holding that by the dead here set forth to rise together they are meant who haue beene all this time dead as it were in infidelity But the place is so plainly of the generall resurrection at the last day and the arguments so sleighty to cause vs to vary from the common receiued exposition which is of the generall resurrection and the exposition which applyeth it to the Iewes in the particular passages here is so wrested and forced Pareus as one a learned Writer hath well noted as that this may by no meanes be admitted The chiefe reason of this interpretation is drawne from that which followeth Chap. 21.22 because the Authour of it conceiueth that the description of the new Ierusalem with the circumstances cannot agree to the state of the Church triumphant in heauen and therefore a famous Church to come vpon earth must needs be pointed at there but how these may be applied to the state of the Church triumphant in heauen shall appeare in their proper place In the meane season I follow the common exposition of all Writers holding that the generall resurrection and proceedings which shall bee at the last day are here set forth for euery place of Scripture is properly to be vnderstood vnlesse there be a necessity of admitting a figure because otherwise either some absurdity will follow or it will not agree with the analogy of faith neither of which can be iustly said here He that sitteth vpon a great white Throne is the Lord Iesus who appeareth thus to shew his glory for white is a signe of glory Mat. 17.1 the heauen and earth are said to fly away from before him to declare the fiercenesse and intolerablenesse of his anger at that day which is such that neither earth nor heauen are able to beare it a circumstance very vnfit to bee applied to that most notable worke of grace in bringing the Iewes home to the faith They shall fly away in regard of their externall forme and figure for they shall be changed as a vesture the heauens melting with heat and the earth flaming with fire but their substance shall still remaine after this called a new heauen and a new earth as most hold The dead that stand before the Iudge are both great and small
Eph. 2.20 Christ Iesus himselfe being the chiefe corner stone Not that Christ only is not the foundation of the Church but because they are the chiefe next vnto him and by them others are built vpon Christ This is therefore thus set forth for honours sake vnto them being the most eminent in this spirituall building The obiection which is made from hence that the Church triumphant in heauen cannot bee meant here because the faithfull shall not then depend vpon the Apostles as they doe in this life for so much as here they need their writings for instruction and direction this I say is most weake for they are not therefore said to be foundations in heauen because others depend vpon them but for the eminency of their glory which is in the highest degree as they haue beene instruments of greatest glory to God in this world And the city lieth foure-square Vers 16. and the length is as large as the bredth and he measured the city with the reed twelue thousand furlongs the length and the bredth and the height of it are equall This foure-square figure serueth to set forth the firme and vnmoueable standing of the faithfull in that glorious estate Bullinger the number of furlongs here mentioned is thought by some to be the length and bredth and height seuerally each of them being twelue thousand But I assent rather to them that account this to be the whole compasse of the city Pareus comprehending the bredth and length for they are plainly cast vp together so that there being foure sides to measure each is but three thousand furlongs that is three hundred seuenty and fiue of our English miles a city of wonderfull greatnesse farre exceeding old Babylon Herod lib. 1. which is also described by Herodotus to bee foure-square but in compasse onely foure hundred and fourescore furlongs the height was two hundred cubits and the thicknesse of the wall fifty cubits but the compasse of this is twelue thousand furlongs the height equall to the length or bredth that is three thousand furlongs and the thicknesse followeth one hundred forty and foure cubits It is set forth to be thus large because there is roome enough for all the faithfull and of an equall bredth and length and so each side equall to shew that it consisteth alike of people of all parts of the world for as much as the Gospell was sent to all the world It is of this extraordinary height and thicknesse to shew that there is no getting into it but by the gates and it is impregnable for strength That the thicknesse of the wall is meant when it is said Hee measured the wall thereof 144. cubits must needs bee yeelded because the height was described before And it is to be noted how all the numbers here goe vpon twelue according to the number of the twelue Tribes and the twelue Apostles for twelue being multiplied by twelue make one hundred forty and foure to shew that onely true Israelites such as are built vpon the holy Apostles are members and parts of this building The measure whereby the city is measured is said to be of a man which is the measure of the Angell Haime Some vnderstand this of the shape of a man wherein the Angell appeared and so it was the measure of a man that is of the Angell in appearance like vnto a man but this is ouerthrowne by that which went before at the first comming of the Angell to talke with Iohn where it is said one of the seuen Angels came vnto mee not one like vnto a man Some therefore thinke that it is meant Viegaâ— that man is an Angell in the estate here described according to that of our Sauiour Christ They shall be as the Angels for they come into the place of Angels but no such thing as I take it can be meant here because not man but man regenerate and sanctified shall be as an Angell and in this state he is not wont to be spoken of by the name of man but the faithfull or Saints Lastly the most genuine and most receiued exposition is Bullâ—nger Pareus Napier that the measures of furlongs and cubits here measured by are such as bee vsuall amongst men for this kinde of measure was the measure which the Angell vsed and he saith which is of the Angell that is which is the measure vsed by the Angell Whereas this is vsed as an argument to proue that the Church triumphant is not meant here but the Church militant vpon earth because the measure of a man is vsed it is very weake seeing the onely end of this explication of the measure is for our vnderstanding of the iust length breadth height and thicknesse of the wals of the city as this Prophecy is directed to vs and not to shew where this city is Hauing thus described the measures hee proceedeth next to the matter of the building And the building of the wall was of Iasper Vers 18. and the City was pure gold like vnto cleare glasse The Iasper stone is much celebrated in this booke he that sitteth vpon the throne is likened to a Iasper and when the glory of this city was said to be as the glory of God the light of it is immediatly said to be as of a Iasper here the wall is of Iasper and the prime stone of the foundation is Iasper This stone is of a most beautifull greene colour and so may well set forth a state like the Spring alwayes greene neuer withering or decaying by age such as is the glorified estate of the Saints in heauen The cleare crystall 〈◊〉 also spoken of before in describing her light vnto which pure gold is also added here these being things of greatest exâ—â—â—ency and most cleere and pure that hereby we might vnderstand what the excellency of this estate is and more eagerly ensue after it as worldly men doe after gold and pretious stones Vnto the foundations more particularly are ascribed particular pretious stones with which they are said to be garnished for vpon the foundations were inscribed the names of the twelue Apostles as representing them now in their glorified estate who as a foundation in a building are the chiefe parâ— of this â—â—â—â—uall edifice These foundations therefore are set forth thâ—â— garnished to shew that as all this building is glorious so the Apostles who haue beene the chiefest instruments â—â—orifying God vpon earth are most glorious The ornament of the first foundation is a Iasper stone Vers 19. the second a Saphire the third a Calcedony c. Some will haue these stones disposed vnto this order according to the order of the Apostles so that the first in the nature and vertues thereof is fitted vnto the first of the Apostles Peter and the other to the rest applying to each Apostle one Arethas Andreas but here some make Paul the second and some Andrew The Iasper stone they say doth well
City in this light they walke that enioy it as all the saued of the Gentiles shall doe and by the Kings of the earth they vnderstand all Regents temporall and spirituall politicke and Ecclesiasticke who bring their glory and honour hither when hauing drawne many by their care and industry in their places to piety they present them before the Lord in Heauen For this is immediatly after set forth to bee the glory here spoken of when it is added Vers 26. Vers 26. And they shall bring the glory and honour of the nations into it for the nations and peoples who haue embraced the faith by their meanes are their glory as Saint Paul calleth the Corinthians his glory 2 Cor. 1. 1 Thes 2. Pareus Napier and likewise the Thessalonians Others agreeing in the light here spoken of yet differ a little about the Kings bringing of their glory hither for they say that they bring their glory hither when as they referre their power and authority to the honouring of the Church so comming at the last to enioy this glorious light for thus the Prophet Esay speaking of the same setteth it forth in words a little different from these Esa 60.3 The nations shall walke in thy light and the Kings in the splendour of thy rising It is againe obiected here that it cannot bee meant of the Church triumphant in heauen but of the flourishing Church of the Iewes that shall be vpon earth because the nations are distinguished here-from so as they shall not bee in heauen in the participation of that light for all shall enioy it immediatly not the nations by the meanes of the Iewes as they are set forth here to doe Againe all earthly kingdomes being in the end destroyed what glory shall the kings of the earth haue to bring into heauen They may indeed be rightly said to bring their glory to the Church when as they come in with their subiects to the embracing of the faith of Christ but otherwise there can be no good exposition of this passage I answer that the nations are not spoken of for distinction but for necessary resolution that the faithfull amongst them should enioy this glorious light as well as the faithfull of the Iewish nation who might easily bee vnderstood by the generall type here represented the new Ierusalem now lest any man should doubt whether the faithfull amongst the Gentiles should not partake of this light also he resolueth it by saying And the Gentiles that are saued shall walke in the light of it for as much as they concurre to the making of this holy City Touching the Kings bringing of their glory to it I take it that nothing else is meant but their accession vnto this building so many of them as haue beene wise and haue serued the Lord against the Whore as it was declared that they should Chap. 17.16 though at the first there were not many Noble yet the truth should so preuaile in time as that the Church should not only consist of the vulgar sort but of Kings and Princes also who are the glory and the most magnificent amongst the nations and as they helpe to constitute the spirituall building in this world so shall they be a part of this new Ierusalem in the world to come when all their worldly glory shall seeme nothing to them to the glory which they shall then partake of for which sense that of the Prophet Esay before alleaged maketh notably Esa 60.3 The nations shall walke in thy light and Kings in the splendour of thy rising And so it is no more than as if it had been said As this City shall be infinitely rich for gold and all the costly pretious stones and glorious like vnto the glory of God so they which seeme most glorious in this world the Kings of the earth that be of the faithfull and not the common sort of people shall ioy to bee made partakers of this glory bringing in as it were and laying at the Lords feet all their temporall honour and glory as nought worth in comparison of this as the faithfull in the Primitiue Church brought in their goods and laid them at the Apostles feet willingly depriuing themselues thereof that they might enioy their blessed and heauenly society in comparison of which they counted all this world as nothing All this then serueth onely to expresse yet more fully the glory of the new Ierusalem The gates of it shall not be shut Vers 25. It is the manner of citizens to shut their gates in the night to preuent danger because the world is full of euill disposed persons by reason of whom they may iustly feare to haue them stand open then but this state here described enioyeth perpetuall day here is no night neither is there any feare of enemies for they that are in heauen dwell most securely in this respect and therefore the gates are set forth to be continually open Yet whatsoeuer is vncleane is not permitted to enter for the Angels stand at the gates to keepe it out O thrice and foure times happy are they which shall partake of this estate Dost thou loue to be rich to be glorious to bee safe from danger to bee for euer free from the assaulâ—s of enemies and the vexation of such as be of corrupt and filthy conditions then loue the truth and walke according to it and abandon errour for such onely as cleaue to the truth and are constant against all temptations haue a part in this admirable City CHAP. XXII IN this Chapter it is proceeded in the description of other commodities of this City keeping to the allegory of a City wherein as a riuer of cleare water running thorow the midst of it is very pleasant and comfortable to the inhabitants and trees by the riuers side alwayes greene springing and fructifying doe yet adde vnto the pleasantnesse of the place so the heauenly city is set forth For hee proceedeth saying He shewed me a pure riuer of water of life Vers 1. as cleare as Crystall proceeding out of the Throne of God and of the Lamb. And in the midst of the street Vers 2. and on either side of the riuer was there the tree of life which bare twelue manner of fruits and yeelded fruit euery moneth and the leaues of the tree were for the healing of the nations There is a place not much vnlike to this in Ezechiel where waters were shewed vnto the Prophet Ezec. 47. â— 3.5 increasing to a great riuer that issued out from the Temple Vers 7. many trees growing on the bankes on the one side of the riuer and on the other and it was told him that euery thing Vers 9. where these waters should come should bee healed and liue and that the trees should bee all sorts of trees for meat Vers 12. whose leaues fade not and they should bring forth fruit according to their moneths their fruit being for meat and
out by the opening of the Temple in Heauen and the Arke of the testimony appearing and the Thunders Lightnings Voices Vers 19. Earthquake and Haile concluding all Answ Some referring that which went before to the times of reformation in sundry parts Brightman Forbs vnderstand by these voices the acclamations of praise in the reformed Churches for diuers Kingdomes comming vnder the obedience of the Gospell as England Denmarke Sweuia and diuers parts of Germany And that the foure and twenty Elders are the multitude of the faithfull following the foure beasts the Pastors who hauing stirred them vp doe more particularly commemorate the time of iudging the dead meaning the Iewes who hitherto lay dead in infidelity but now shall be turned The anger of the Nations is the Popes and Papists indignation striuing to take reuenge for this reuolt excommunicating Princes and absoluing subiects from the oath of allegiance and mouing the Spaniard to come with his great Armado against England ann 1588. And now Heauen is opened and the Arke appeareth by the more cleere vnderstanding of prophesies than in former times But vnto the wicked there is no comfort hereby but matter of terrour set forth in the Thunders Lightnings c. Against this exposition maketh first the fluctuating estate of some kingdomes where the truth hath beene entertained and the holding off of most hitherto whereas the Lord is said after the accomplishment of this to reigne for euer and not some kingdomes but the kingdomes of the world are said to become the Lords by which all kingdomes in generall must needs be vnderstood Againe it is plainly forced to apply the iudging of the dead to the calling of the Iewes for howsoeuer the Iewes bee as it were dead hitherto yet the phrase of iudging the dead will not beare any such sense of comming in grace to any people but rather with reuenge And that which is opposed vnto it of the reward of the godly maketh it more plaine that by iudging must be meant calling to an account and proceeding in iudgement against them Lastly it is contrary to the oath of the Angell who sweareth Chap. 10. that time shall bee no more but when the seuenth Angell soundeth so that to expound this vnder the sounding of the seuenth Angell of things happening in this world it still continuing I cannot see how it may be iustified Some vnderstand by this seuenth Angell the last order of Preachers Gagnaeus and some other Popish after the ouerthrow of Antichrist who shall sound out the comming of the Lord to iudgement when all the world shall for euer be subdued vnto him the wicked being iustly condemned and the godly graciously rewarded But this trumpet is indeed the last trumpet whereof it is said the Lord shall come with the sound of a trumpet For this is the time of iudging the dead and wherein all kingdomes are subiected to the Lord no man ruling any more and Satans kingdome being at an end Beda Rupertus Primasius Andreas Aretas Bullinger Fox Marlorat Tossanus Alphonsus Pareus c. The Gentiles were angry before but now is the time of Gods anger Fox And therefore most Expositors agree in this both ancient and moderne After the fall and slaughter made in the great city before described whereby Heresie and superstition is reiected in all parts none other notable change shall happen more till the Lords comming to iudgement at the last day when iustreuenge shall be taken vpon all enemies of the truth who were angry and had indignation to see it lift vp the head and destroyed such as stood for it and the godly shall bee rewarded according to all their sufferings whether they bee Prophets or Saints and other men fearing God whereby such matter of ioy is ministred to all the heauenly company that they breake out into acclamations of praises of the Lord by whom these things are done Then the Temple in heauen appeareth and the Arke of the Testimony The glory of that place which is yet vnseene and shut vp from all mortall eyes as the Sanctum Sanctorum with the Arke of old was so as that none but the high Priest onely entred once a yeere and did see Aarons rod budded and the pot of Manna preserued shall bee set open to all the children of God to enter and behold and see as they are seene to their vnspeakable and euerlasting comfort but to the wicked as before there were nothing but signes of terrour thundrings lightnings earthquakes c. so now they shall feele these terrours to their euerlasting woe of which they heard before but not beleeuing them hardened themselues still in their euill wayes Some by the Arke of the Testimony here vnderstand the Lord Iesus Bullinger Pareus whom we shall then actually enioy he appearing vnto vs in his glory as he is and by the Temple the Church triumphant the glory whereof shall then be laid open to all men Some by the Arke vnderstand Christs humanity but there being little difference I will not stand to contend Beda Primasius Rupertus but by the happinesse of that time let vs all be perswaded to feare God and patiently beare what the malice of this wicked world shall lay vpon vs and the basenesse of our present condition for then we shall haue a full compensation of most excellent glory such as hitherto hath not beene seene yea which no mortall eye can see or heart conceiue CHAP. XII IN this and the two Chapters following is another period of time contained wherein by new figures are set forth the troubles of the Church by Antichrist and what iudgements shall finally be executed vpon him and vpon all his adherents they shall bee tormented and the smoake of their torment shall ascend for euermore they shall be troden in the wine-presse of Gods wrath by the ministery of his Angels being sent out to gather them together as clusters of grapes are cut down and gathered together to the wine-presse when they are ripe But the figures and passages here are so mysticall as that we need pray much to the father of lights to enlighten vs to goe in a right path of the vnderstanding of these things or else wee must needs bee wildred and lost in this search Trusting therefore onely to this enlightening I thus enter this way Quest 1. And a great signe was seene in heauen Vers 1. a woman cloathed with the Sunne and the Moone vnder her feet and vpon her head a crowne of twelue starres c. What woman is this and what doth this strange kinde of apparell about her signifie What is her being with childe and pained to be deliuered What childe is it that she was about to bring forth that should rule all nations with a rod of iron whom a great red Dragon standeth ready to deuoure hauing seuen heads and ten hornes and with his taile drawing the third part of the starres and casting them to the earth which Dragon is said
heauen and the earth as doth also Saint Peter 2 Pet. 3.13 and therefore I doe not thinke that any sea shall haue a being any more but the glassie sea before the throne Chap. 4. the sea that now is being consumed with the heat of that fire as the Schoole-man speaketh And indeed the sea is such an huge depth and so hideous to behold when it worketh and the waues thereof are tossed to and fro that there is in it some representation of hell that bottomlesse pit boiling with fire and brimstone and therefore for comfort it is added that there was no sea Chap. 9. The Locusts before were noted to come out of the bottomlesse pit and the beast as terrible as they out of the sea Chap. 13. the sea therefore is as another bottomlesse pit against which there is need we should be comforted There shall bee no more sea then for any such beasts to arise out of againe for the terrour of the faithfull and this I take to be the very meaning without any further curious enquiring with the Schoole-men what shall become of the sea then and determining that it shall be changed into an heauenly spheare Saint Augustine by the sea here vnderstandeth the troubles of the world Aug. lib. 20. de Ciu. Dei cap. 17 the aduersities persecutions and great mutations of states which are alwayes here but then shall be no more And I saw the new Ierusalem comming downe from heauen Vers 2. c. This new Ierusalem is the Church glorified and so adorned like a Bride in all her best array Whereas it is obiected that the Church glorified is in heauen and therefore cannot be said to come down from heauen Pareus I answer with Pareus that she is said to come downe from heauen not in respect of locall motion but of her originall which is from God and from heauen for the Saints are begotten of God Iam. 1.18 and therefore may well be said to descend from him yea the Church of God being spoken of elsewhere by this name of Ierusalem is said to be from aboue in this sense Gal 4.26 Ierusalem which is from aboue is the mother of vs all Whereas it is further obiected that shee is spoken of as a Bride prepared for her husband which is by the ornaments of grace in this world I answer it is true the Church indeed is in preparing for Christ in this life but shee is not fully prepared till the accession of glory that shall bee at the last day which is the day of her marriage and therefore to intimate this time the Lord is spoken of not by the name of a Bridegroome but of an husband for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may gather then from hence that the glorified estate of the Church must needs be meant here because till that time she is not fully adorned and prepared for the marriage as she is set forth here to bee for shee is not without some imperfections vntill this time but here she is described as most compleat and perfect in euery respect The Tabernacle of God is with men Vers 3. c. that is with the faithfull he will hence-forth make his abode being vnder the same roofe as it were perpetually as the Bridgegroome liueth with his Bride after the marriage consummated and then it is shewed how happy this estate shall bee by the freedome from all misery and the fruition of all good things which happy condition of the faithfull that it might be made yet more illustrious the contrary estate of the wicked is described The fearefull and vnbeleeuing Vers 8. c. shall haue their part in the lake that burneth with fire and brimstone By the fearefull vnderstand such as in the time of persecution are faint hearted so as that rather than they will come into any bodily danger they will fall from their profession of the truth They and all other wicked persons whether they be such as are here particularly reckoned vp or in any other kinde which is set forth by vnbeleeuers and abominable shall burne for euer in hell where they shall weepe and waile and gnash their teeth when as all sorrow and crying shall be done away to the godly Let the wicked therefore tremble at these things and turne and so many as feare God comfort themselues in the assured hope and expectation to be comforted farre beyond all the sorrowes that they doe or can endure in this world From hence-forward the Church reigning in heauen is described vnder the name of the new Ierusalem Hauing the glory of God Vers 11. and her light was like vnto a stone most precious euen like a Iasper stone cleare as crystall c. The Church doth communicate now with God in the brightnesse of his glory which before was represented by a Iasper stone Chap. 4.3 which is of incomparable brightnesse and so is the Crystall From hence it is proceeded to the wall great and high Vers 12. and the twelue gates The wall of a city serueth for defence that the inhabitants may be safe from the incursions of enemies and therefore the new Ierusalem is said to haue a great high wall to set forth the safety thereof Touching the gates whereof three are towards the East Vers 13. c. this is plainly borrowed from Ezech. 48.31 The gates towards all parts shew that this Church is gathered out of all parts of the world which is also plainly taught Luk. 13.29 They shall come out of the East West North South Luk 13.29 Andreas Napier sit down in the kingdom of God Neither do I dislike of the mystery of the Trinity hereby intimated according to some for why else should the number of three be set down rather than any other number The names of the twelue tribes of the childreÌ„ of Israel are written vpon these gates to shew that vnto the true Israelites only this city doth appertaine consisteth of such only Twelue Angels stand at the gates to shew how by the conduct and guidance of the Prophets Bullinger Pareus Napiâ—r Apostles and Ministers of God they are brought in according to some but me thinkes that Angels are rather properly to be vnderstood who are placed as a guard vnto the city at each gate Psal 34. for the Angels of God pitch their tents about those that feare God and they conduct the faithfull into heauen for the Angels at the last day are sent out to gather the wheat into Gods barne The Apostles are expresly mentioned in the next place Vers 14. in speaking of the foundations of this city whereupon their names are written And it is set forth to haue foundations because strong buildings haue foundations well laid and the twelue Apostles names are inscribed vpon them according to the place which they had in the Church in this world Yee are built vpon the foundation of the Apostles and Prophets