the same Adonikam afterward in Nehemiah are numbred sixe hundred three score seaven in the 7. chap. ver 10. The rest of the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aretas in the later writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like partly are not the names of any man or at the least not of a people partly nothing was to be feared from them to whose knowledge soever they should come Romiâ—th or Romagnus Romane come nighest of all but the fourth property reiecteth this also which could not be of force inough to recover the favour of the Beast The Grecians willingly acknowledged themselves to be Romanes and of a long time boasted of this name Constantinople was commonly called New Rome yet in the meane time they were greatly hated of the Beast untill at length they did shew their consent with the Latines and yeelded the Primacie to the Latine Pope Therefore all accounts being cast I thinke that Lateinos is the name which the Spirit here biddeth us to number Which is a name whose letters after the account of the Grecians doe accomplish this number and unto which all the other properties doe agree and so much the more because from the Apostles times it hath ben extended to us and the event hath so confirmed it that it is now more cleare then the light at noonetyde which was darke before For so Ireneus in his 5. book chap 29. against heresies But saith he the name Lateinos conteineth the number sixe hundred threescore and sixe and it is very like to be true because the most substantiall Kingdome hath this name for they are Latines who now doe raigne But wee will not boast of this Such are his wordes As though this were not the opinion of him alone but he had received it froÌ„ another but from what other man is it likely then from Polycarp whose scholar he was and he Iohns scholar Such therefore are these Beasts whose lively image wee see in the Romane Pope who according to the plaine interpretation of the wordes the events of the times and agreablenes of all things so fitly without any violence casteth himselfe into every part of this first paterne and that even to the least appearances and likenesses that I thinke the very Papists themselves cannot doubt any more who is Antichrist And thus farre coÌ„cerning the Dragon and the Beast according to the consideration of knowledg encreased which should come under the blowing of the seventh trumpet for Hitherto doe the thirteene Centuries extend ending in the yeere 1300. to wit in the number of the name of the Beast that is a little after that the matter was brought to a point with the Grecians who submitted themselves to the Latine Pope with which number of his name the Spirit also coÌ„cludeth this Prophecy of the Beast shewing a very great consent of the issue in every part CHAP. 14. THEN I beheld and loe a Lambe stood on mount Sion and with him an hundreth fourty and foure thousande having his fathers name written on their fore heads 2 And I heard a voice from heaven as the sounde of many waters and as the sounde of a great thunder and J heard the voice of Harpers harping with their harpes 3 And who did sing as it were a new song before the throne and before those foure Beasts and those Elders and no man could learne that song but those hundreth fourty and foure thousande to wit those which were bought from the earth 4 These are they which are not defiled with women for they are virgines these follow the Lambe whither soever he goeth these are bought from men being the first fruites to God and to the Lambe 5 And in whose mouth was founde no guile for they are without spot before the Throne of God 6 Then I saw an other Angell flying in the middes of heaven having an everlasting Ghospell to preach to them that dwell on the earth and to every nation tribe and tongue and people 7 Saying with a loude voice feare God and give glory to him for the houre of his iudgement is come and worship him which made heaven and earth and the sea and the fountaines of waters 8 And there followed an other Angell saying it is fallen it is fallen Babylon that great Citie because shee gave the wine of the wrath of her fornication to drinke to all nations 9 And the third Angel followed them saying with a loude voice if anie man shallworship the Beast and his image and receave his marke in his forehead or in his hande 10 The same shall drinke also of the winne of the wrath of God of the pure wine I say which is powred into the cuppe of his wrath and he shal be tormented in fire brymstone before the holy Angels and before the Lambe 11 And the smoke of their torment shall ascende evermore neither shall they hav anie rest day and night which worship the Beast and his image and whosoever receiveth the printe of his name 12 Here is the patience of the Saincts here are they that keepe the commandemeÌ„ts of God and the faith of Iesus 13 Then I heard a voice from heaven saying unto mee write blessed are the dead which dye for the Lords sake from henceforth even so saith the Spirit for they rest from their labours and their workes follow them 14 And I looked and beholde a white cloud and upon the cloude one sitting like unto the Sonne of man having on his head a golden crowne and in his hande a sharpe sickle 15 And an other Angell came out of the Temple crying with a loude voice to him that sate on the cloude thrust in thy sickle and reape for thy time is come to reape for the harvest of the earth is ripe 16 Then he that sate on the cloud did thrust his sickle on the earth and the earth was reaped 17 Then an other Angell came out of the Temple which is in heaven having also a sharpe sickle 18 And an other Angel came out from the Altar having power over the fire and cryed with a loude voice to him that had the sharpe sickle saying thrust in thy sharpe sickle and gather the clusters of the vineyard of the earth for her grapes are ripe 19 Then the Angel did thrust in his sharpe sickle on the earth and cut downe the grapes of the vineyard of the earth and cast them into that greate wine presse of the wrath of God 20 And the wine presse was troden without the citie and blood came out of the wine presse unto the horses bridles by the space of a thousand sixe hundred furlongs Analysis VVEE have spoken of the thinges done by the enemies it followeth in this chapter concerning the vertue of the citezens declaring what was the condition of the true Church since the time that the battell was ended in heaven the Dragon cast foorth into the earth chap. 12.9 and the Beast began to come out of the Sea chap. 13.1 Which
former riches of the citie flourishing of late by the commerce of so many and so great nations which they thought could be vanquished by no strength of man How much trouble wrought it Nebuchadnezar Ezech. 29.18 How much Alexander afterward Who repented him of the siedge he so despaired of the winning thereof by force who yet at an other time thought nothing impossible for him But these watermen should be dismayed for iuster causes at Rome late the Queene of the whole world The most auncient city the chaire of Peter which alwâ—yes hath overcome all calamities and should be mighty and flourishing even to her very old age both by her owne riches and her friends These and many such things wil compel them to cry out what citie was like to this great city Who would not have thought that so eminent excellency in all things should have bin free from destruction How have we bin deceived dreaming of her everlastingnesse How have we deceived others vanting that this shippe shall never be drowned How unexpected are all these things contrary to our persuasion opinion and vaunting Such a force hath this wondering question 19 And shâ—l cast dust upon their heads After the manner of mourners Iob. 2.12 For these shall waile so much the more earnestly by how much they are lesse able to upholde themselves by their owne riches But this Angel speaketh in the time past they did cast dust on their heads and also in the former verse and they cryed seing the smoke Yet these things goe before the ruine which they have ioyned and knit unto them For which cause he seemeth to change the time and not onely for the most certen truth of the thing to come as the Prophets are wont elsewhere ¶ Wherin were made rich all Not onely those chiefe purpled Fathers but also they who were of the basest state and condition Behold the whole Hierarchy how doo all flowe in exceeding great riches In everie country very much and the best ground came to them Moreover it is a thing woÌ„derfull to be spoken they which fained to sustain their life by begging froÌ„ towne to towne lacked nothing which might serve even for ryot Miserable common people who were so deceived that they bestowed money on beggars farre richer then they themselves that did give But such is the cunning of Rome to enrich her friends In these daies how bountifully liberally are our traitours wanting their countrey goods friends entertained at Rome in Spaine and elswhere They get that reward of their treason abroad which by honest meanes they could not obtaine at home A reward is not wanting at home for well doing But they hate true vertue the fruite wherof they would receive Rome maketh these men rich counting it an unworthy thing for here the whore wil be godly that the maintainers of her honour should not become rich by her wealth alone howsoever they shal be destitute of all other aides These may therfore for iust cause bewaile the destruction of the whore with whom they found the wages of their naughtinesse which now they shal be compelled to practise for nothing For some are too fully minded never to be thrifty 20 O Heaven reioice of her Thus farre the mourning of the wicked now he sheweth what aboundant ioy shal come from thence to the godly Heaven is the whole multitude of the Saincts on earth as often hath bin observed Apostles and Prophets are not those famous preachers of the Divine truth which were in auncient times but all the godly executing the office of teaching in the Church For what doo our affaires on earth pertaine to the holy soules resting in heaven The dead saith the wise man know nothing at all to weet of our affaires who in the body are strangers from the Lord Eccle. 9. And therfore the Prophet saith that Abraham is ignorant of us and that Israel knoweth us not Esay 63.16 Therfore they ar living saincts on the earth whom the Spirit calleth Apostles Prophets for a comfort in those troubles which they finde in the world that although they be inferiour by manie degrees in gifts to the auncient Apostles yet they may know themselves to be in the same state and account with God He speaketh to them by name because the chiefe ioy shal be theirs as their sorow shal be greatest because of the more deadly hatred wherwith the whore was inflamed against them From which we perceive as hath bin said before seing the ioy is common to all the elect that those wayling marchaÌ„ts are not of this number and therfore that they are said to be such raâ—her for likenesse sake than for the truth of the thing ¶ For God hath punished her The Hebraisme is more significant For God hath iudged your iudgement on her This kind of speaking dooth shew a punishment but yet iudgment and lawful examination of things going before not inflicted rashly This is the matter of the ioy because God at length would avenge the Saincts on the whore which so many ages hath raged against them scotfree with all manner of iniuries 21 Then a certain Angel tooke up Hitherto hath bin declared the destruction by words onely now a signe likeweise is used wherby it may be declared that it shal be sudden and eternal And this is done by the ministery of a certain third Angel of whom there is no mention made from whence he came peradventure because he is that first whose place from whence he came is shewed in ver 1 who now is brought in againe to performe that very thing which thar preparation said would come by and by For unlesse this casting of a milstone into the sea be the very overthrowing of Rome it is not described by what way it shal be done In the beginning of the chapter following we shal understand that the thing is accomplished And the former Angels went but a litle before the destructioÌ„ Wherfore either now is handled the same overthrow or he wholly concealeth how it should be performed ¶ A milstone cast into the sea may be a fit signe of the ruine as the burning mountaine cast into the sea was of the beginning of Antichristian tyranny chap. 8.8 But yet the thing is darke to us The event wil manifest it at length This Angel is caled strong taking up a stone like a milstone casting it into the sea for by so many degrees is the type proposed Which things declare an admirable swiftnesse of this ruine and no more repairable A great stone by his waightinesse falleth down with a great violeÌ„ce yet with a greater if it be cast but with much more being thrown of some valiant and strong man Neither is ther hope that that shal flote againe in the toppe which both his owne weight and outward force have fastened in the lowest bottome So shal Babylon be cast with violence neither shall it be found any more Yet these things are not spoken so as if hee were
first particle is properly of one affirming shewing the certaintie of a thing in which yet maie be understoode the wishing verbe Let it be done or some such like worde For so it is in the end of the booke Yea come Lord Iesus as if he should saie I beseech thee come so as thou hast promised chap. 22.20 It is like that both the particles are used in the same sence otherwise the diversitie both of tongue and signification woulde not note out any coniunction of all people to which end this twofolde proper forme of spech seemes to be used Amen not onely apperteines to one assevering but also supplicating and earnestly striving that the thing maie come to passe as in Ieremy chap. 28.6 Amen so doe it the last expunding the former 9 J am Alpha and Omega Hitherto hath bene the Inscription of the Epistle now he entreth into the narration it selfe where first for the authoritie of the writing undertaken there is set downe a threefold propertie of the person calling the excelling power of creating truth in his promises and exceeding power of governing The power is first declared metaphorically and afterwards in proper wordes For the beginning ending doe expounde what Alpha Omega meane of which that is the first and this the last letter of the Greeke Alphabet by a metaphore they are applyed to any beginning and ending whatsoever The wordes are plainely of a certeine order and relation to the creature In which respect they can not properly note out eternitie which thing is absolute nor in any regard is to be measured according to the creature Therefore I am Alpha and Omega have this meaning to wit the maker of all things and againe the end whereunto all things are to be referred who in the beginning have made all things and that for my owne glory It is the abridgement of that which the wise man saieth the Lord hath wrought all things for himself yea the wicked for the daie of evill Prov. 16.4 The constant veritie of God in his promises is declared by a distribution of a threefolde time as we have shewed out of ver 4. His Allmightines in the end of the verse seemes to appertaine to that excellent power of governing all things according to his will in which there shines no lesse his incomprehensible maiestie then in the first creation of things For this teacheth that his strength was not spent in his first worke but for ever is of force without any lessening which is not tired with any wearines nether oppressed with the weight of busines but remaines infinitely beyond all power of any created spirit in doing all things Such a one is he from whome the commaundement of writing proceedeth a most mightye creatour a most faithfull promiser and the chiefe hovernour of all things 9 I John The person also called hath great weight for credit I John an Apostle a brother and companion in affliction banished into Patmos for the word of God ravished from heaven in the spirit on the Lords day Why should not this man speake most certaine truth ¶ And the patience of Jesus Christ The comon translation hath and the patience in Christ Iesus So also Montanus the interpretour of Aretas by Chr. Iesus Therehy the sence is nothing at all or but litle changed whether any reade it according to the construction as Th. Beza or as these with a preposition All tende hereunto that the communion of the faithfull be it either of affliction or of a Kingdome leane on Christ the alone head as upon the grounde and foundation We must take heede lest with the Iesuite we doe interprete in Christ Jesus for the end for Christ Jesus for so the communion of the Kingdome amongest the faithfull should be established without Christ as if all shoulde not together grow up in him but shoulde as it were be ioined together betwene themselves into some outward thing a part from him Patmos an Iland of the sea Icarium thirtie miles in compasse at this daie it is called Palmosa as the latter Geographers would have it But in Strabo it hath nothing memorable except the name He is wont to mention carefully even the very woodes of Palme trees if there be any much more woulde he have mētioned so great plentie wherby the Iland should be worthie to be renowmed whereupon this name maye iustly be suspected unlesse perhaps the succeeding age caused it to be more happie in fruitfulnes Munster supposeth that Patmos is that Possidium of which Ptolemaeus speakes in his tables of Geography booke 5. chap. 2. but Possidium in the same place is a Promontorie of the Isle Chios not farre of from the city Chios from thence they saile about the Yland and leave it on the right hand Str. book 14. But Patmos lies together with Corasius towards the west of Icaria but this towards the west of Samos Strab. book 10. But thou must observe that Ihon doth not plainely mention his banishement but onely that he was in the Isle soberly bearing his misery not proudely augmenting it by vaine boasting ¶ For the word of God That is for having preacht it not for to preach it For Iohn of his accord went not thither to preach but because he had preached at Ephesus and elswhere in Asia Domitian the tyrant as Ireneus and others record banished him thither The same Isle seemeth to have bin almost desolate and voide of inhabitants considering especially that the neighbour Iland Icaria much more renowmed because of the scarcity of inhabitans as Strabo reportes did bestowe the use and commoditie of their pastures on the soraine Samians 10 And I was ravished in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit that is I began to be moved in the spirit for to see and understand those things which doe farre surpasse mans capacity as of old the auncient Prophetes being led by the same spirit did pronunce of things to come with no lesse certainty then of things present or past After the same maner Marck speaketh of another kinde of spirit And there was in their Synagogue a man with an uncleane spirit chap. 1.23 And againe there met him a man out of the sepulchres in an uncleane spirit chap. 5.2 but altogether contrarie in the maner of operation not onely in respect of holines or unholines but also of the sweete and quiet motion seing that the agitations with which the most wicked spirits doe tormente men are violent and fearfull whence the Possessed are most comonly depryved either of all their senses or at the least of some of them but those who are filled with the holy Ghost they are more strenghtned in all the faculties of the soule Both have them obediēt to thē whō they doe possesse but the one by gracious inclining the other by cruell constraining as the exemples of the one and of the other doe make it plaine ¶ On a Lords day see of this Th. Bezam It is verie like that
the Apocalyps Moreover wher you make those 1290 dayes in Dan. 12. to be also of Antichrists reign besides that which we have shewed in the former chapter how it can no way be referred hereunto see how great a new contrariety you make in the account For neither dooth this number fall under the reckning of the time times and halfe a time seing it cānot be divided into three whole ones and a halfe neither agreeth it with Iohn who numbreth precisely 1260 dayes But say you this number is of the death of Henoch and Elias whom Antichrist shal survive one moneth Vnto this I say then Antichrist shal reign not onely three yeres and six moneths as Ireneus saith expressely in the end of his 5. book neither three yeres and a halfe onelie with an exclusive particle as Cyril speaketh Cateches 25. but a moneth over the number shal now be added and for 6. moneths ther shal be 7. Neither shal the halfe of a time prefigure six as Ierom saith on Dan. 7. but seven And thus while you goe about to make Daniel Iohn agree you set the Fathers against them both But let us leave these disagreers and draw the truth out of the true fountains I confesse that the number of 1290 dayes is not of Antichrists whole reign but is ended at the death of the two Prophets whose names I now stād not upon that Antichrist shal survive they two being slain but not one moneth onely as you falslie suppose but manie yeres the number wherof we have gathered elswhere which thing verilie is from hence manifested For the two Prophets are killed under the sixt trumpet chap. 11.8.14 and Antichr perisheth under the last which comprehendeth 7 other plagues caled vials under the last wherof he is quite abolished Shal therfore al the seven vials have their effects in those your 30. dayes So four daies shal be attributed for the execution of everie one for they are not powred out al togither and confusedly but the same order and course is kept doubtlesse in the executing that is kept in the declaring Wherfore to let passe the five first vials those unclean Spirits of the sixt which come out of the mouth of the Dragon of the Beast and of the false Prophet and goe forth unto the Kings of the whole earth to gather them togither unto battel shal they effect al this in the four daies next before the last We have heard of Antichrists incredible swiftnes going over the whole earth in so smal a space of his reign but greater shal be the speed of these his ministers who shal both survey the whole earth in foure daies and bring forth unto battell verie populous armies Verilie this expedition is most expedite or soon dispatched and such as onelie deserveth properly the name of an expedition Doo you not yet perceive how false absurd trifling and mere ignorance the things are which you babble about these matters When yow shal prove that the seven last plagues shal be al to be accomplished in 30. daies we wil assent unto you that Antichrist shal survive the two slain Prophets one moneth onelie as also that ther is an agreement of these numbers in Daniel and Iohn in the meane while we wil determine that these two have their divers intendements and doo not Prophesie of the same things by these numbers Thirdly I say although that whol indefinite space did consist with most exact agreement of those eyther moneths or daies yet are yow never the neerer for obteining your purpose For the question is whither those moneths or daies or yeres be to be taken properly or no not whither the account doo agree which may agree alike whither they be taken properlie or figurativelie seing there is the same proportiō in the type and the truth though neither the type be the truth nor the truth the type How therfore doo you prove that they are to be taken properlie By testimonie you say of the Fathers some of which you bring forth in the answer to Chytreus and the men of Maydenburgh I answer those ancient Fathers are to be pardonned that being ignorant of the event thought they should hold fast unto the letter but seing manie things are now made clear by the issue whosoever dooth abuse the patronage of their names to confirm himself in errour he shal procure on his own head just condemnation Therfore you must eyther bring forth some thing of greater weight or freely confesse that that reign of 3. yeres and a halfe hath no defense from these Scriptures Secondly you prove it by this that the time of the Divil loosed and of Antichrist should be verie short as Apoc. 12.12 Woe to the land and sea for the Divil is come down unto you having great wrath knowing that he hath but a little time I answer a little and indefinite time concludetht nothing at al for a certain and definite reign of 3. yeres and a halfe so that little help or none rather you get from this place Moreover that which you cal the time of the Divil loosed is the time of the Divil bound who so soone as he was cast out of heaven was cast into prison For everie place is to him lothsome like a prison without the assemblie of the Saincts among whom he most coveteth to converse for greater oportunitie to his wickednes wherupō the Lord saith that the unclean Spirit being cast out of a man walketh through dry places as in which ther is no pleasure for his minde Mat. 12.43 c. But these things we have made evident in explayning the Prophesie Seing therfore the Divils prisonment is for 1000 yeres here that time is spoken of wherunto you wil have Antichrists durance to be equal his reign shal be much longer by this place than you are willing to grant But say you how can so manie yeres be a little time I answer if the words be rightly interpreted here is no mention of durance but of opportunitie For wher you read knowing that he hath but a litle time it is properlie thus knowing that he hath litle opportunity So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properlie signifieth noting the qualitie of time not the quantitie wherby it is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ammonius sheweth And reason convinceth that so it is to be taken in this place If it should be understood durance the Divil should be angry for the thousand yeres of his prison in which he liveth by those words as we have said as being bound for a lesser space than he would Which how farr it is from his disposition his diligence night and day to destroy men dooth sufficiently shew The time therfore was longer than he desired but the opportunity litle leav being now given him onelie over his own whō he had rather spare and shew his crueltie on the elect Wherfore this place is nothing to the matter for many causes The second is Apoc. 20.3 he bound him for
wherat the world then not without cause was astonied at this the enemies doe at this day beholde with so heavie eyes It seemeth that there shal be the same suiftnes of the following rewards which a man shall see given before he shall heare that they were to be given and therfore in place they goe before the admonition which also noe lesse they shall goe before in time You therefore o Pastists you againe I speake unto if peradventure the Spirit hath given any of you eares that you may heare attend diligently those things which have bin spoken See what a one is your Rome which you embrace with so great reverence and whether you ran the last yeare to celebrate your wicked Iubiles shee is not a holy virgine as you are perswaded falsly but a most impudent Jezabell a most cruell murderesse of the saints from whom wee ought rather to fly into anie wildernes with Eliah then to runne to her by sea by land leaving at home the most chaste spouse of Christ Behold also that this sorceresse had lyensike now many yeares agone can you otherwise deny it which calleth the Turke to come upon the Christian world expelleth our brethren out of their places of abode turneth them out from their goods spoiled them of their children and wives and constrayneth them to be carried away into most cruell servitude and heapeth many calamityes upon us all which are farre of from that burning hatred And not onely these thinges at this present but which shall bring finally an horrible death upon you her children Can it be doubtfull to any who shall weigh diligently these things with himselfe but that wee ought to flee very soone very farr from this plague and mischiefe The Spirit give you eares to heare I will speake noe more to them of whom the trueth is esteemed a bare signification of the â—ill of God shal be sufficient let him be filthy still who shall contemne this I will turne my selfe to the unfoulding of those things that remayne Chap. 3. AND to the Angell of the Church which is at Sardis wrighte These things sayeth he that hath the seaven Spirits of God and the seaven starres I know thy workes to wit that thou art said to live but thou art dead 2 Be vigilant strengthen the things that remaine ready to dy for I have not found thy workes perfit before God 3 Remember therfore how thou hast receaved and heard and observe repent That if thou doest not watch J will come against thee as a thiefe neither shalt thou know what houre J will come against thee 4 Notwithstanding thou hast a few names even in Sardis which have not defiled their garments and therfore they shall walke with me in white for they are worthy 5 He that overcometh shal be clothed with white garments neither will I ever put his name out of the booke of life but will professe his name before my father and before his Angels 6 Let him that hath an eare heare what the Spirit saith to the Churches 7 And to the Angell of the Church of Philadelphia write These things saith he that is holy and true which hath the key of David which openeth and noe man shutteth shutteth and noe man openeth 8 J know thy workes beholde I have set before thee an open dore neither is any man able to shut it because thou hast a little strength and hast kept my worde and hast not denyed my name 9 Beholde I will give those which are the Synagogue of Sathan that is of them which say they are Iewes and are not Beholde I say J will cause them to come and worship before thy feete and to know that I have loved thee 10 Because thou hast kept the word of my patience I also will keepe thee from the time of tentation which shall come upon the whole world to try the inhabitans of the earth 11 Behold J come quickly holde that which thou hast that no man may take thy crowne 12 Him that overcometh I will make to be a pillar in the Temple of my God neither shall he goe forth any more and J will write upon him the name of my God and the name of the city of my God that is of the new Jerusalem which cometh downe from heaven from my God and my new name 13 Let him that hath an eare heare what the Spirit saith to the Churches 14 And to the Angell of the Church of the Laodiceans write These things saith Amen that faithfull and true witnesse the beginning of the worke of God 15 I know thy workes to wit that thou art neither cold nor whote I would thou wert eyther cold or whote 16 Therefore because thou art lukewarme neither cold nor whote it shall come to passe that I will spewe the out of my mouth 17 For thou sayst J am rich and increased with goods need nothing And knowest not that thou art wretched and miserable and poore and blind and naked 18 I counsell thee to buy of me Gold tryed in the fyre that thou mayest be rich and white garments that thou mayest be clothed and that the shame of thy nakednes may not appeare and that thou anointe thyne eyes with eye salve that thou mayest see 19 As many as I love J rebuke and chastice 20 Be hotte therfore and repente Beholde J stand at the dore and knocke if any shall heare my voyce and open the dore I will come into him and suppe with him he with mee 21 He that shall overcome J will give him that he may sit with me in my throne as I haue overcome and sit with my father in his throne 22 Let him that hath an eare heare what the Spirit saith to the Churches The Analysis THERE be three Epistles of this chapter One to the Sardenses an other to the Philadelpphienses the last to the Laodiceans Neither are they without cause included in one chapter seeing they are of nature somewhat divers from the former For the former were further distant one from an other so they had Antitypes of a longer time But these are both severed one from another with lesser distances and also wee shall find the Churchches directly answering unto them to be of a more conioined tyme. The Epistle to the Sardenses after the inscription to the Angell describeth the SeÌ„der from the seaven Spirits and seaven starres after it addeth the Narration Which reproveth him that he carrieth the name and some shewe of life wheÌ„ in very deede he was dead ver 1 but togither also he teacheth the remedy which is double the first consisteth in confirming the other things that are ready to dy For it should come to passe that by the iust iudgment of God many should dy who so should punish the neglect of lawfull and iust ameÌ„ndement ver 2. The second that he should remember what things he had received and should repent Which admonition lest he a should negligently regarde he is sharpened
peculiar manner they are attributed in the same place to the Apostles as it may be wee will shewe in an other place And wee have sayd often that the rewards are fitted unto the times and to contayne a Prophesy which is here also to be respected Christ therfore mentioneth the throne which he obtayned after his sacrifice finished on the crosse shewing that the like thinges are to be endured also of his afterward they shal be partakers of his throne Therefore by this making mention of it he lesseneth the affliction and so the consolation of it he setteth himselfe for an example as though he should bidde us looke upon him and not to be overcome of any troubles when wee see that he ascended into his throne of supreme dignity by this way And wee knowe how much this contending for reformation hath cost many excellent men whose sufferings shall not be forgotten although they be not recited of mee Onely let them confort their faintnes of heart with the expectation of his throne What thoug they be trode under foote while they shall see others to flourish with the dignity of Peeres of the Realme Christ hath prepared for them a throne with himselfe Let noe man regarde an earthly chayre as hitherto they have confirmed abundātly that they are farre of from such desire whatsoever ambitious men prate otherwise who doe coniecture of other by themselves 22 Let him that hath an eare heare Nowe therefore thou whosoever hast felt Christ to be thy guest hast tasted agayne of the daintyes of his table left up thyne eates attēd to the thing which the Spirit saith to the Churches Let man goe rest not in him but regarde the conveniency of all things from the beginning to the end And complaine not of the newnes strangenes as though thou wouldest appoint Christ to whom when he should reveale his secrets Wee know that somethings have bin sealed up unto the determined time But if it be needfull that thou confesse it to be a divine truth let us all endevoure earnestly Princes Peeres Angels people that wee may turne away the evill that hangeth over our heades What an horrible thing is it to be vomited out of the mouth of Christ with loathing and abhorring The land vomited our once the Chananites and they were destroyed utterly Shall their punishement be lighter whom not the land but Christ himselfe shall spue out Therefore let us use the remedy seriously Wee have neede of zeale wherby wee may attayne a full reformation Wee hang yet betweene Heaven and Hell The contagious vapour of the Romish marsh doth molest and annoy us our sylver hitherto is foule with drosse our wine is mixt with water Christ will suffer no longer such Angels that are in the middle What if this myne admonition be the last token and signe to thee of bewarring Let us therfore give eare not whet our teeth against the stone that is hurled But let us quake for feare of the hande that threwe it Thou o Christ who tookest lingring Lot by the hande to pull him out of the city open our hearts who are slow and prolonge the tyme that wee may obey thy warnings and exhortatiōs Chap. 4 AFTER I saw and behold a doore was opened in heaven and the first voice which I heard as it were of a trumpet talking with mee said come up hither and I will shewe thee what things must be done hereafter 2 Then straight way J was ravished in spirit and loe a throne was set in heaven one sate upon the throne 3 And he that sate was to looke on like a Iasper and a Sardin stone and round about the throne was a rayne bowe in sight like unto an Emerald 4 And round about the Throne were foure and twenty seates and upon the seates I sawe foure and twenty Elders sitting clothed with white rayment and having crownes of golde upon their heads 5 And there proceeded from that Throne lightnings and thunders voyces and seaven lampes of fyre burning before the Throne which are the seaven spirits of God 6 There was also before the THRONE a Sea of glasse like to Chrystall and in the middes of the Throne and which compassed the Throne foure beasts full of eyes before and behinde 7 And the first beast was like unto a Lyon and the second beast like unto a Calfe and the third beast having a face like a Man and the fourth beaste like a flying Eagle 8 And the foure beasts every one of them by themselves had six winges rounde about and within were full of eyes saying day and night without ceasing Holy Holy Holy LORD GOD that almighty one which was and which is and which is to come 9 And when those beasts shall give glory and honour and thankesgiving to him that sitteth upon te throne to him I say that liveth for ever and ever 10 The foure and twenty Elders shall fall downe before him thaat sitteth upon the throne and shall worship him that liveth for ever and shall cast their crownes before the throne saying 11 Worthy art thou o Lord to receave glory and honour and strenght because thou hast created all things end by thy will they are and have bin created Analysis HITHERTO hath ben the Prophesy of particular Churches that of the whole Church followeth which propoundeth first the matter summarily in this chapter afterward specially in the rest of the chapters This conteineth a new calling of Iohn consisting in the thing seen a doore open in heaven in the first voice heard of a trumpet ver 1 and lastly in the effect wherby he was in the Spirit forthwith in the beginning of the second verse and also the universall type of the future Church which is described in the rest of the whole chapter Whose Prince as it were the centre is most glorious by the Throne most delectable in sight shining with heavenly brightnes rounde about ver 2.3 The membres of this centre as it were the circunference are the foure and twenty Elders full of maiesty reverend in their seates age holynes and crownes of golde ver 4. The things accōpanying these persons are partly giftes which God hath bestowed on the holy congregation partly the worship it selfe which the congregation of the faithfull doth yeelde unto him The gifts are first of protection wherby proceede from the throne lightnings thunders and voices for the punishment of the wicked world because of their entreprises against the congregation of the saints ver 5. Secondly of sanctification wherby he presenteth the holy congregation blamesse before him not having spot or wrinkle or any such thing of these the interne are the seaven lampes burning before the throne ver 5. The externe and their instrumental causes are the Sea of glasse the Beasts whose place number eyes of the body the proper countenance of every one and adorning of winges are described in the ver 6.7.8 Afterward their office ver 8. And the worship
which perteineth to the Elect in this verse in respect of whom the smoke of the odours is said to goe up that is they were made partakers of the thing which they desyred so greatly The maner of speaking is taken from the same custome of the Leviticall Priest the similitude of whom he hath used hitherto Once every yeere the Censer was to be brought within the vayle that the cloude of the incense might cover the Mercy Seate which is upon the Testimony to the ende that the Priest should not die as wee reade in the booke of Levit. chapter sixeteenth twelve and thirtheenth verses Also Incense was to be burned every morning when the lampes should be kindled as in the booke of Exodus chapter thirty verses seaven and eight Whose thicke vapour ascending should pearse through the vayle and should perfume with a most sweete savour all the inward most holy place a visible signe of our prayers which doe penetrate the heaveÌ„s and by the sweete savour which they cast forth through Christ doe obtaine of God that which wee aske From whence the Psalmist saith Let my prayer be esteemed as incense before thy face Psalme hundreth and fourthy one second verse Therefore the smoke of the odours goeth up when our prayers coming before God doe obtaine for us that which wee asked according to his will And when the holy men desired that some way should be taken for the ending of that strife by a generall Councill proclaimed by these things is shewed that the thing was graunted them at length which they desired For Constantine seeing that he did try in vaine all other remedies appointeth a generall Councill at Nice he commaÌ„deth the Bishops to take publike horses and all to assemble at the day appointed Whom at last being gathered togither he most sweetly admonisheth touching the care that they should have to search out the trueth he with very great equity heareth the disputers against it finally he governeth the whole businesse with such gravity and wisdome that at length the wicked blasphemy being condemned by common consent the holy trueth prevailed By which fact of his surely the thicke cloude of the odours went up from the hande of the Angell before God when doubtlesse by his care paines diligence charges moderation of the whole businesse so wholesome a thing so much desired of all the godly was undertaken begun and brought to an ende Nowe he set a marke in the foreheads of the elect wherby they might be discerned from the base sorte of the ungodly Therefore Constantine is that Angell those odours given him which he should give to the prayers of the Saincts is the power to gather a generall Councill the Golden Altar is Christ himselfe in the middes of this holy company The thicke cloude of the odours going up is the whole matter brought to an ende most prosperously And this is that time untill which the foure Angels should keepe the truce of which wee have seen at the 7. chap. ver 1. ¶ With the prayers of the Saincts Prayers peradventure by the want of a participle not of the preposition with as if the perfit sentence were this And the smoke of the odours which were given to the prayers of the Saincts went up the word being repeated from the former verse where was that he should give to the prayers a thing very usuall with the Hebrewes to understand in the things that follow the verbe that was used before But by this reason the odours given should onely ascende and not also the other prayes of the saincts which also are odours as wee have seene in the fifte chapter at the eight verse Therefore by want of the preposition the sense seemeth better to agree Yet Theodorus bez have it with the preposition with and not with the of as the Common translation and the Iesuite who interpreteth it materially that the odours ascending were made of the prayers of the Saincts wheÌ„ it was sayd before that he should give to the prayers of the saincts But nothing that is giveÌ„ to a thing is made of the same thing to which it is giveÌ„ ¶ Out of the Angels hande Because he helde a Censer in his hande but which is as much as if he should say by the ministery of the Angel Constantine ministrâ—ng whatsoever was needfull for this matter 5 After the Angel tooke the Censer and filled it with fire of the altar The fact of the Angel as farre as it respecteth the wicked But the full Censer sheweth the greatnes of the evill the fire of the altar the kinde of it That was an excellent confession of the faith which the holy Councill published against Heresies which surely was like the coales of the altar which the fire falling froÌ„ heaven kindleth in the hearts of the Saincts upon which they may burne most sweete odours in calling upon one true God in three persons But this same fire cast into the earth that is this godly confession spread abroad every where by the Emperours proclamations into the wicked world or the Church at least in name for I told you that so the Earth signifyeth often times how great troubles raised it up forthwith Doubtlesse even as that fire caâ—t on the earth by Christ made all full of privie displeasures broyles while the godly with the heat of it wer enflamed with a desire of the truth but the wicked were set on fire with hatred and envie Luke 12.49 so this holy Decree a firebrand of the same heavenly fire raysed up a very great hatred in the contrary wils of men When the Trumpets were first given they fought one against an other onely with a dâ—ssenting of opinions but the evill encreased now by the remedy as cankers are wont For after this Councill came all maner of calamityes deceits and false accusations which being shewed here briefly by the voices thunderings and lightnings afterward are declared severally in the first truÌ„pete So therefore that which was holy and holsome to the godly turned to greater destruction and provoking to the wicked ¶ And there were thunders and voices Some bookes have voices and thunders Aretas onely thunders and lightnings omitting voices and earthquakes These thinges doe note generally what fruite of that CouÌ„cill should redounde to the wicked But thunders and voices seeme here to be two wordes for one thing to wit lowde thunders as Ier. 4.29 they shall goe into the very cloudes and clime up upon the rockes that is upon the cloudy rockes by reason of the height of them unlesse peradventure voices be the same thing here which they were in the 4. chap. 5 ver 6 And the seaven Angels which had The second preparation of the seaven Angell who nowe goe about the businesse of which before in the Trumpets that were given there was given some proofe For these thinges aâ—e spoken of the executing of the worke as likewise the wife of the Lambe is sayd to make her selfe ready at the very
the doore and doe knocke chap. 3.20 Of which sorte are many in other places It fell from heaven unto the earth by revolting from the holy Church to a degenerating company of ungodly men But this fall nowe first began to be marked after the sounding out of the fift trūpet For that which is done leisurely and privily is not perceaved to be a doing before that it be manifestly come to passe The key of the bottomelesse pit given is a power granted over infernall darkenes which was shutte up in the bottome of the pit of hell for that is the bottomelesse pit Now first this power was granted to sende forth the smoke howsoever the fall from heaven was before that the trumpet sounded Nowe that wee may finde out who this starre is the thing is not to be measured by one or two circūstances for so wee shall finde very many to have fallen from heaven but all things are to be taken togither which surely whomsoever they shall fitte he doubtlesse is that very man whom this Prophecy painteth out unto us it cannot be that the holy descriptions should be generall and common so as they may be applyed to divers things contrary to the meaning of the Spirit But it is to be observed that this trumpet is not limited within any certaine boundes of the third part as the former but to have free liberty to spread farre abroad in what place soever it will as in the common proheme the Angell cryed out in the ende of the former chapter woe to the inhabitans of the earth as though the calamity should be contained within noe other limits then of the whole earth from whence it cometh to passe that the latter trumpets exccede the former not onely in the very kinde and continuāce of the evils but also in the space and largenes of the countries thēselves to which they should bring dammage These thinges being thus layd wee shall finde that this trumpet sounded immediately within three yeeres after that Gregory died whom evē nowe wee shewed to be the Angell flying from the middes of heaven about the yeere from the birth of Christ sixe hundreth and seaven At which time Boniface the third obtained of Phocas the parricide that the Bishop of Rome should be universall then also Mahumet in the East whom Robertus Cetenensis and Bibliander refer unto the same time in the eleven table albeit I thinke that others more truly doe reffer him to a fewe yeeres after as touching the summe of the thing there is noe difference was beleeved of his owne people to be a greate Prophet Both starres fell from heaven before this time The Romane defection is manifest in the Idolatrous worshipping of reliques in attributing that to the Saincts which is proper to God alone that I may not recite many other wicked superstitions when as it would aske a longe time even for to number them Gregory that middle Angell whom by right thou mayest call holy in comparison of many other that were to come in howe plaine words doth he bewray the impiety of this seate herein The holy Martyrs sayth he our defenders are present they will be asked and they require to be sought Therefore in your prayers seeke yee these helpes finde yee out these defenders of your guiltines in his Homilies on the Gosp Againe Which Holy Peter of late could be your helper in all things and more over he is able to forgive your sinnes booke 4. Epist 34. Againe let him put his trust in the grace of the omnipotent God and in the helpe of the blessed Apostle Peter in the booke 4. chap. 39. Moreover from the crosse in which is the wood of the Lords crosse and the haires of John Baptist wee have alwayes confort of our Saviour through the intercession of his fore runner booke 7. Epist 126. Neither was he the first authour of this Idolatry neither did they which followed indevour to overthrowe it but rather increased it with all their power And not without cause indeede the fall of this starre became thē first knowen when the Bishop began to be called universall then yet the eares of all men might ring with the late crying out of Gregory He is Antichrist who chalengeth to himselfe the name of universall Bishop Frō which also it is manifest howe both they deceive and are deceived who require instantly the testimonies of Ambrose Hierome Chrysostome Augustine or of any other Father by which expresly it may be proved that the Pope of Rome is Antichrist seeing his fall could not be so plainly discerned before the blowing of the fift trumpet which doubtlesse sounded not before these holy men ceased to be among the living The fall also of Mahomet from heaven is evident The Saracenes had received the true faith of Christ by the instruction of Moses a certaine Bishop of that people when Mavia the Queene reigned as in Socrates booke 4.36 or Mania as Sozemene calleth her booke 6. 38 At which time Valens governed the Empire of Rome in the East From this beginning or peradventure from Zacomus the Prince who flourished a fewe yeeres before the trueth seemesh to have ben spred among them unto the times of HERACLIVS corrupt without all doubt with much filth and corruption as is wont to come to passe in processe of time yet not quite abolished as it is cleare frō Mahumet himselfe who acknowledged the Scriptures and tooke to himselfe companions or rather had for maisters Sergius of Constantinople a Nestorian Monke and Iohn of Antiochean Arian Wherefore it is plaine that both of them had fallen The key was given to the Bishop of Rome in that manner which I have said For an ordinance of the Emperour being established that the Bishops of Rome should have full power to assemble generall Councills and to disolve them to confirme and disanull the thinges which should be decreed in the Councills and that the City of Rome should be the heade of all holesome life when before Constantinople was so esteemed because of the seate of the Emperour as writeth Pomponius on Phocas what could not this key open Doth not the Pope worthyly boast of the Keyes and carrieth them an ensigne for his armes least perhaps any should be ignorant that he is the same whom Iohn sawe should come And this is that difference betweene the other superstitious men and the Pope of Rome Many others did give more to the Saincts departed then was meete and defiled themselves with the most grievous sinne of Idolatry yet to noe other was given the key to open the pit but to this universall Bishop Let noe man therefore to hide the Antichrist call forth the defense and fellowshippe of others that erred but let him ioyne togither all the properties nor iudge of him for one alone But as touching Mahomet what could not he obtaine of the simple multitude being counted of all a great Prophet Whose sowning from a disease the rude multitude beleeved to have bin
travell Whither from the wildernes into the wildernes But all the errour is from hence because the wildernes is not defined by his proper markes For this wildernes is not the want of humane and extern comfort but of the gifts of the holie Ghost with which the first Church abounding most largely felt not any desert place although wholly destitute of all humane succour Shee was indeede very greatly afflicted by the cruelty of the Emperours but the Dragon casting the third part of the starres to the earth tooke not heavē from her neither spoiled her of the clothing of the Sunne although he deprived almost an infinite number of Saincts of their bodies For her dignity is not to be measured by an outward pompe and shewe but by true faith and purenesse of the whole worship of God in both which shee then flourished very greatly in comparison of all other ages It being now knowen for certaine to what both time and place these moneths belong to wit to flight wildernesse privie places to hide in neither to the first beginning but after a longe and most grievous battell with the Dragon in chap. 12.6 it must needes be that seeing these things are attributed to the Beast chap. 13.5 that it is also a living creature of some wildernesse and what other place is fit for wilde beasts dennes from whence shee is seen afterward more clearly in the wildernes chap 17.3 and that it is not the first that is the Romane Empire but the second enemy to wit Antichrist who in as much as he could would make this place of refuge to the woman dangerous From which thinges it is apparant howe absurde it is to ende these moneths in the death of Licinius to wit straightway after their beginning Which may yet more appeare if wee shall minde this terme of time being given them that the whole sixt trumpet also is concluded almost with the same boundes for when these are finished there remaineth a very little of this How then is not the mystery of God finished as is foretold in chap. 10.7 yf the seventh trumpet hath sounded nowe so many ages to wit these thousand three hundred yeeres more or lesse a very little Not but that wee knowe that a thousand yeeres are even as one day to God 2 Pet. 3.8 But because it seemeth strange that when the seven seales and sixe trumpets are finished in one three hundred yeeres that nowe one of the same trumpets should not finde an ende in foure times three hundred yeeres and more But there is noe such unequal difference of the sacred Prophecy This monstrous proportion whatsoever it seemeth to be is nothing else but humane folly not a right dividing of the times Neither is that firme that noe certaine time of domesticall calamityes is signifyed no where in the Scriptures for Numb 14.33.34 2 Sam. 24.13.14 2 King 8.1 and other the like which might be added wil prove the contrary Therefore that I may conclude the whole matter seeing the seales doe leade unto Constantine himselfe and these moneths are of a longer time then all the trumpets that are past of right doe wee iudge that they take their beginning in the sixt seale where heaven departed away chap. 6.14 Why should not the woman consider of newe places to abide in when the former were gone away come to nothing And when Diocletian and Maximianus gave over the Empire of their owne accord the Dragon was throwne downe from heaven to wit in the yeere of the Lord 304. when the desired peace began to be given to the Church and the Soveraignty to fall to Constantine and of an exceeding great company of Christians in name a fewe elect were sealed chap. 7. Which things being thus layd from necessary principles I hope that now a large entrance is made to the finding out of the trueth of those thinges which follow ¶ And I will give to my two witnesses Theod. Beza hath But I will give it to my two witnesses as if the holy city should he given to them which should appertaine to the Gentils not to the witnesses who should have place with the rest of the Saincts in the Temple Therefore wee must read as it is in the Greeke But I will give to my two witnesses c. In which wordes he turneth him selfe nowe to the chiefe members of the holy Church when hitherto he had declared summarily the things that belōg to the whole body both of the true false Church Nowe these wordes I will give and they shall prophecy are the same with these J will give power I will appoint or I will commaunde them to prophecy as Iosuah gave them that same day to be hewers of wood that is frō that day appointed them to hewe wood Ios 9.27 see the 1. chap. ver 1. But the meaning is not to be stayed in the office of prophecying as though they should prophecy in those dayes only which is their continual duty but that they should doe it all that time clothed in sackcloth The old Fathers being farther frō the evēt of these things thought that Enoch Eliah being these 2 witnesses should come to fight with Antichr in the last times But wee beholding the thing done now long agoe may surely iudge that the Spirit hath another meaning The Papists with great applause receive this opiniō make much of it obtruding it upon the world as an oracle to it because it carrieth men away frō the present cōsideratiō of the things a thing cōmon to them in all their expositiōs for the which they sweate much But the peculiar expositiō of the things will cōfute sufficiently their stiffenes in that opiniō Therefore that I may dispatch it in a word wee gather that these two Prophets are the holy scriptures the assemblies of the faithfull Wee will render a reason after in the descriptiō Although everie one may see at the first sight how fit both are for this office The Scriptures beare witnesse of the trueth Ioh. 5.39 And the saincts doe praise the power of God declare his goodnes as every where in the Psalmes A person is attributed to the Scriptures after that manner wherby the adioincts are signifyed from the subiects as Moses for the Lawe c. Then which kinde of speaking there is nothing more commonly used Before the type of them was the Sunne but seeing there was here mention made of warre of death of the resurrection a person necessary which should be capable of those things From whence there is this newe way of signifying an olde thinge The time how long they should prophcy is limited with a thousand two hundreth and three score dayes altogither the same time with the two and fourty moneths before To what ende then doth he nowe devide it by little parts into dayes not declare it briefly by moneths as before To wit because the office of prophecying is such that they must take paines in it continually
great Eagle that shee might flie into the wildernes from the sight of the Serpent into her place where shee should be nourrished for a time and times and halfe a time 15 And the Serpent cast out of his mouth after the woman water like a flood that he might cause her to be carried away with the flood 16 But the earth holpe the woman and the earth opened her mouth and swalowed up the flood which the Dragon had cast out of his mouth 17 Then the Dragon was wroth with the woman went and made warre with the remnant of her seed which keepe the commandement of God and have the testimony of Iesus Christ 18 And he stood upon the Sea sande Analysis It hath ben spoken summarily concerning the seventh trumpet The parts of it are a calling to rememberance of the time past in three chapters 12.13.14 and the Prophecy touching future thinges from thence to the ende of the booke The calling to mind of the time passed relateth the thinges done either by the enemies the Dragon in this chapter the Beast in the following or by the Citizens chap. 14. The history of the Dragon is of things which were done partly in Heaven unto the 13. verse partly in Earth in the rest of the chapter Those are the persecution and warre The persecutiō hath a description of the persons both of the woman against whom it is undertaken ver 1.2 and of the Dragon who inferreth it ver 3.4 Afterward the Event wherby the woman neverthelesse bringeth forth a Sonne who without harme and being endued with excellent power is taken up to God ver 5. then also she flyeth without hurt ver 6. The warre which is made in Heaven is described by the Captaines themselves and Armies ver 7. The overthrowe of the Dragon ver 8.9 and the Saincts song of triumphe vers 10.11.12 The things done on earth first against the woman is the persecution renewed both against her being present where the assault of the Dragon is rehearsed ver 13. And the escaping of the woman ver 14. and also against her being absent Here the assault is made by a flood powred out ver 15. the helpe against it is givē by the Earth which swallowed up the flood ver 16. Secondly against the seed of the woman there is a warre ver 17. All which thinges are concluded with a transitiō unto the battell of the Beast in the chapters following ver 18. Scholions 1 And a great wonder appeared in heaven As touching that wee told in a word in the Analysis that the three next chapters togither perteine unto a continuall History of the time past peradventure it may seeme strange to some body why the Spirit should doe that which is already done rehearse againe the former History set forth sufficiētly as it seemeth in those thinges that have bin said before especially in this place after the blowing of the seventh trumpet when shortly there should be an ende of all thinges as wee have learned from the tenth chapter There are most iust causes of both for no man beholding separated and dispersed partes here and there of a building scarce comprehendeth in minde any fashion of the whole frame much lesse perceiveth he the handsomnesse which would be of them ioyned togither every one set in his owne place and couched togither in fit order The former handling was a certen preparation of devided partes but this continuall narration doth properly ioyne all things togither in one and setteth before our eyes the whole frame that wee may see to what summe at length that singular building commeth But it is reserved to this time because before the last Trumpet there could not be a full comprehending of these thinges The events came forth by peecemeale distinctly the knowledge whereof the world received a part and by little and little after the manner of folded tapestry but all things at length being ended nowe there was time to behold the whole unfolded cloath and of appropriating togither the universall building But chiefly by this rehearsall wee are taught that such an History of all those thinges under the last trumpet is to be made as is instituted typically in these three chapters Which thing came to passe about the yeere one thousand five hundreth threescore certaine learned and skilfull men framing that excellent worke of the Centuries at Maidenburge In which thirteene Centuries whatsoever from the birth of Christ unto the yeere one thousand three hundreth is founde here and there among the auncient Churches or politique writers is brought into one body and as a built house all things fitly ioyned togither is placed to be seene at once From which our coūtrey man Iohn Foxe and Iohn Sleidan receaved a great light who continued the History unto the yeere 1555. that is to say unto that time which by two or three yeeres went before the blowing of the seventh Trumpet For this cause to wit by the force of the restored Church and of that commandement in chap. 10.10.11 the former times are repeated under the last trumpet because nowe at length all thinges should be declared most copiously by the studies of the learned which had come to passe never before The like industrie of learned men about the ende of the sixt trumpet brought foorth that continuall narration whereof wee spake in the former chapter but that was more generall and obscure in consideration of that time but this most full and aboundant obtained by a greater knowledge of things thē ever before this time These thinges are to be observed touching the order of the Prophecy to the ende that wee may see the more easily not as some suppose these things to be set in an other place but most wisely and fitly to be reserved unto the last Trumpet as to their naturall and most proper place Yet neverthelesse there is noe cause why in this repetition wee should feare a twice sodden Colewort For wee shall nowe beholde that face of things ioyned togither by their ioints of which before time there could be noe looking upon Therefore as touching this great wonder it is seene in heaven a type of the true and heavenly Church whose condition he fetched from the beginning to wit from the beginning of the seales the time of the Revelation given containing in the sixe first verses what was her state from thence to Constantine the Great in whom the sixt Seale also ended as wee shewed at the sixt chapter And it is manifest that the same space of time is reckened up by the description of the woman the Dragon with the event of the persecution and of that open warre which is made with Michaell as shal be shewed in their places The woman which is seene doth rightly beare the image of the Church which so often times in the Scriptures is called the Spouse The cloathing of the Sunne is the excellent brightnes and purity of that time as touching the doctrine of
and ambition Now there was leisure to search diligeÌ„tly the reliques of the saincts to consecrate Temples to Martyrs and to pray in all Temples No outward griefes did hinder but that men might freely give themselves to the corrupting of all religion Therefore that simple integritie which Christ appointed the Apostles practised and which was also faithfully kept by their next successours whiles the crosse suffered not their mindes to be wanton began wholly to be defiled and violated with idle impure ceremonies mixed with it The cloathing of the Sune which was wholly woveÌ„ as in the warpe so also in the wourfe of the threedes of the sacred verity began to be altered by the holines of our workes The Moone which governed their pathes was driven out of her place by the invocation of Saincts in the publike worshipe and by the violating of the whole sacred discipline The shining starres in the crowne of her head were changed into honourable Lords Which the woman seing endured not the griefe but by and by getting her selfe away fled thither where at least shee might be freed from the torment of seing that is to say no publike assemblies were found wherein Gods ordinances did florish entire and whole For the faithfull one by one are not the woman but the whole congregations of the faithfull So the Sonne brought more hurt then the enemie not of a will to hurt but by the wickednesse of men which abused shamefully so happy a peace to all impiety 7 And there was a battell in heaven Hitherto of the persequution whiles no man through all this space of the Seales did withstand the rage of the Dragon now at length warre is made Michaell being risen who should take up armes for the defense of the Church and delivered her from the power of the enemies But as touching Michaell this name it may be beloÌ„geth properly to Christ alone which yet is communicated to the faithfull in as much as they are able by the strength of his spirit to carie some image of this name even as he giveth to them that overcome his power to rule the natioÌ„s with a rod of yron For the chiefe Captaines doe not make this battell with their armies on both sides in heaven it selfe properly so called for howe can the Devill appeare in heaven which was throwen downe from thence at the beginning never to returne thither afterward But this battell is made in the Church upon the earth in which sense the Dragon was seen in heaven above in ver 3. In this wrasseling both the Princes doe exercise their strength by ministers who are noted by their names Therefore Michaell by communication of name is Constantine the faithfull souldier of Christ who even now was called the man childe But the Dragon is Maxentius Maximinus Licinius by whose tyranny the Devill powred forth his hatred against the Church The Angels are the armies warring under the banners of both the Captaines Wee have shewed before in the 6. chap. ver 15. that Christ began the warre against the Dragon when he did cast downe from the high Empire Diocletian and Maximin Hercule by a shew of a voluntary giving over and drove Galerius to a recantation by an horrible torment of diseases But then Christ fought by his owne strength alone bringing a woÌ„derfull helpe from heaven but in this warre wherein a lawfull victory was to be gotten the Dragon to be throwen altogither from heaven it seemed good to him to use the labour of his Servant This therefore is that warre which first Constantine tooke upon him against Maxentius the Sonne of Maximinus Herculeus Afterward which he made against Maximinus in the East by Licinius lastly which he made against Licinius himselfe endevouring the same things which the other tyrants did For that wee may understand under whose conduct these warred Constantine miraculously is appointed the Emperour of the holy warre For behold the heavenly signe of a most bright crosse which he sawe in heaven about mid-day by this doe thou overcome the meaning of which a vision in the night when he was at rest opened more fully Wherby it was plainely testifyed that he was not made Governour over this expedition so much by the election of the people as by the voice of God himselfe For I like not to take away the credit of the miracle Constantine himselfe confirmed the thing by an oth to Eusebius Although there is no matter of weight from hence to establish the Romish Idolatry for the impiety of worshipping the Crosse was not yet knowne neither was this signe given to that ende that it should be worshipped religiously or that it should be any religious thing but onely as a token of the faith and a certaine pledge of â—he victory wherby Constantine yet a yong Christian might goe forward more cheerefully and fight with greater hope against the enemies of the death of Christ But the craftines of the Devill the corruption of mans minde turned this signe given not long after into destruction as of olde also the Brasen Serpent commanded by God Maxentius contrariwise made warre under the conduct and power of the Devill onely he being a most wretched worshipper and consulter of Devils ripping women great with childe that he might looke into the bowels of the children not yet brought forth Maximinus Licinius were Princes of the same impiety so as there is no man but beholding these Captaines set in the place of them that were dead may easily see Michaell to stand on the one side and the Devill on the other 8 But they prevailed not The event of the warre the happines of the former time did now forsake the enemies Before they trode under foot the Church at their pleasure now fighting with her man childe they are slaine with a finall destruction Maxentiê° the Dragon was drowned in the river of Tiber. Maximinus prevented a banishement by Licinius through a suddeÌ„ death Licinius himselfe more then once or twise being put to flight in often battels was at length beheaded So the Dragon was now utterly overcome and driven out of heaven where lately he held a place by tyrannie For their place was found no more in heaven the open enemies being subdued and destroyed much more removed from the government of the common wealth without any hope to recover it afterward For from this time the Devill was bound for a thousand yeeres as in chap. 20.2 Neither then being loosed shall he have rule over the Christians but the hurts which he shall doe shal be onely the bitings of the heele in the meane while that it should be manifest to all men that now the Dragon was wholly conquered and throwen downe from heaven God governing every thing by his eternall providence would that a token should be set up opeÌ„ly in the eyes of men of this most excellent victorie from whence ConstaÌ„tine before the gates of his Court provided that a table should be set up on high
wherin a Dragon was painted thrust thorough with a dart and layd under his and his peoples feete see Euseb upon the life of Constantine in the third oration leafe 137. a. 9 And that Dragon was cast into the earth That is beiond the boundes of the true and holy Church not onely among the prophane nations but also all other people altogither without true godlines howsoever peradveÌ„ture they pretended a shewe of it and are marked with the names of Christians That which is here called the heaven and the earth was in the former chapter called the Temple and the Court. In that the Church lay hid in this the Gentiles ruled a people who because of their vicinitie did take to themselves the name of the Church Therefore the Devill being cast unto the earth he is thrust out togither with his Angels into this court having receaved power to vexe the whore who lately exercised all his strength against the true spouse 10 And J heard a great voice The Song of triumphe of the Saincts celebrating God for his great benefit which first of all is declared by those things wherein the benefit it selfe consisted in this verse afterward it is set forth by his causes ver 11. by his effects ver 12. The benefit it selfe in respect of men is safety the tyrants being destroied who did labour to satisfy their hatred with the destruction of the Christians in respect of God it is the glory of his might of the Kingdome and power of Christ For then his power doth appeare when he utterly destroyeth abolisheth his enemies Also his visible Kingdome is seen after a sort when he placeth godly Princes in the governement of the common wealth from hence likewise the power of Christ was much declared which before seemed weake being so troden under soote by the enemyes neither punishing them according to their deserts But Christ now by taking unto him the Kingdome declared sufficiently that the former want of punishement and sufferance came not from imbecillity but onely from patience In respect of the Devill this benefit was a iust reward of his ungodlines who coÌ„tinually accuseth the godly before God But we must observe that the servants are noted with the same names wher with the Pâ—â—â—câ— himselfe is named because there is an equall good will to hurt in both although hiâ— power be greater But this accusation are those taunts reproches railings with which the spitefull enemies overwhelmed the Saincts continually obiecting unto them the suppers of Oedipus incests adultery mutuall lusts murders conspiracies against Princes pestilences famine burnings and whatsoever publike calamity there was of which and the like things the auncient History is full Surely the children learned of their father the Devill that auncient false accuser so as it is not to be wondered at if wicked men doe excell in the same arts 11 But they overcame Who The Angels of Michaell for now the streÌ„gth of the souldiers is commended the praise of the Emperour being celebrated in the former verse But as touching the causes of the victory the principall is the blood of the Lambe the instrumentall is the synceritie of the faith and a very great constancy even unto death The blood of the Lambe is the fountaine of all the benefits which the elect enioy either in this life or in the life to come For his sake alone God both delivereth his people from all the miseries of this life and at length will make them ioyfull with eternall felicity The integrity of faith is shewed in the next wordes by the word of his testimony that is by the truth of the Ghospell which they professed freely boldly Before it was alwaies called the testimony of God or of Iesus as in ch 1.2.9 ver c. here it is called the testimony of themselves which kinde of speaking neverthelesse commeth to the same ende For it doth not respect the subiect of which but in which In the last place is their constancy because they esteemed more of the truth and faith in Iesus then of their owne life It seemeth to be a comparative speach as if he should say they loved not their soules even unto death more then God But this last member of the comparison is wanting uÌ„lesse perhaps they loved not be put for they despised But even so the force of the comparison remaineth to with they despised in comparison of the truth This is a notable constaÌ„cy of the Saincts that by no tormeÌ„ts they could be remooved froÌ„ faith in Christ For which cause at leÌ„gth God gave uÌ„to them the reward of victory But observe how this soÌ„g of tâ—iumphe addeth those things which were wanting to declare the coÌ„dition of the first Church we have seen by the description of the woman that shee was famous for souÌ„dnes of faith purity of actions sincerity of the teachers also we have understood that she was destitute of a pâ—tron for because that in great sorow and griefe shee brought forth a sonne Adde to al these from this triumphant song that the enemies of the truth heaped all reproches upon the Saincts they used a great violence to their power yet the faithfull could not be remooved eveÌ„ with the losse of their life froÌ„ their holy profession wherby it came to passe that those times were made famous by almost an infinite number of most couragious Martyrs 12 Therefore reioice yee heaven c. The fruict of this benefit is the ioy of the Saincts the sorrow of the wicked For why should not they triuÌ„phe having attained safety seeing the glory of God so notably amplified But many calamities doe remaine true but these shall not touch the Saincts whome God hiddeth in his tabernacle And therefore he seemeth to say yee which dwell in them because this is heaven that the temple or tabernacle wherein the Church lyeth hid from whence at length it shall goe into the holy mountaine to an everlasting habitatioÌ„ before in chap. 11.7 c. 2 Cor. 5.1.2 c ¶ Woe to the inhabitans c. The effect in respect of the wicked is a very great sorrow for these are the inhabitans of the earth and the sea And from heÌ„ce may be confirmed this metaphoricall signification of these wordes For if the earth be properly taken the Devill should be in like sorte trobelsome to all the Saincts who dwell togither with the wicked and unseparated Moreover who are the inhabitans of the sea besides men The Devill doth not spit out his poison upon the whales Neither doe good and bad men dwell togither lesse in Ilands then in the continent land Thus therefore we doe distinguish that the inhabitans of the earth are every wicked multitude either of Heathen or Christians who have onely a counterfait shew of religion But the inhabitans of the sea are the Church men as they call them who profer to their false Christians grosse foule saltish and bitter doctrine which doeth rather bring to the
that the Dragon cast out of his mouth after the woman so great abondance of waters into Europe and Afrike it is also apparant enough that the woman fled from the East into these countries And certenly during those troubles concerning Christ to be of the same substance with the Father the state of the Church was here more quiet But that wee may not thinke that it was any happy condition the Spirit calleth our Europe expressely a desert place and wildernes For the woman going into the west fled into the wildernes For superstitions did so growe in use in those times that assemblies of the faithfull rightly established were no more ordinary in this part of the world then there are frequent habitations of men in a wildernes here and there some more apparant marke was left but very rare as is the meeting of men in a desert 16 But the earth holpe the woman Not â—his earth which we treade on but a counterfait and earthly religion and the lovers thereof as alwayes before This such as it was then every where in the world called the Church while the true was not in the sight of men but was hidden in privie places brought much helpe to the woman For those Barbarous nations the which at home practized the impietie of the Gentiles bred and brought up in the same after that they had come into these more learned couÌ„tries yeelded to that religion which thy sawe to be there received of the greatest number The Vandals Gothes abiding first about Thracia where the ArriaÌ„ plague had disteined all things were converted in name unto Christ but in very truth to that fained and counterfait one whom Arius had fashioned The other route of Barbarians in Germany Italy Fraunce Spaine followed the Romanes in all things Which did much tame and softeÌ„ their cruell mindes For while they gave their names even to this religion and suffer themselves to be enrolled citizens of the same they were not so spite full against the Christian nation that they would purpose to roote it out Wherby it came to passe that when they ceased their anger for a newe professions sake and were at quiet in those countries which they had possessed this flood at length was swalowed up and the expectation of the SerpeÌ„t notably deluded This good the earthly Church brought once to the heavenly being afterward about to heape upon the same infinite evils 17 Then the Dragon was wroth c. Thus farre the persecution which when the Dragon seeth to have ben in vaine yet he will not desist but attempteth an other way to hurt He purposeth to assaile the remnant of her seed with warre But why moved he warre against them and persecution against the woman Because persecution is as wee have said when the one party sufferreth wrong and repelleth it not of which sorte was the womaÌ„s condition as from her first beginnings so after Constantine for some space for whose safety no man did fight nor maintaine her purity against superstitions springing up But warre is when violence is repelled by violence which at length the seed of the woman should undertake that it may defende the selfe against manifest tyranny But if the woman be the Church what is this her seede Even nowe wee said that the woman was the holie assemblies of the faithfull which publikely doe worship God himselfe by his word sacraments prayer discipline as he alone hath appointed Therfore her seed are the faithfull being of a right iudgement who by reason of the daungerousnesse of the times caÌ„not meete togither openly to worship God but apart doe bend themselves to those studies by which every one privately may cherish godlinesse Against them the Dragon prepareth warre when as there should be congregations in open place which did professe pure and syncere godlines as long as the woman was absent in the wildernesse And so at length it came to passe For after that overflowing of the Northerne barbarous people that the flood was swalowed up by the helpe of the earth the Devill raised up about the yeere 630 the nation of the Saracens which should make a most grievous warre upon the remnaÌ„ts of the Church lying hidde here and there in the confused multitude Malice suffeâ—red him not to graunt them any breathing time but assoone as he had pâ—rceiued that this former entreprises were of noe effect he turneth himsâ—lfe to an other purpose coveting rather that he should be alwayes miserable through continuall labours then that the fewe elect that were remaining should be without miseries even for a small time Therefore first he mooved the Saracens to fall away from the Romaines Secondly he ordained Mahumet their Captaine then he sent him into the whole world to destroy all Who can declare the Iliad of miseries which flowed from thence From that time there was continuall warre for a whole seven huÌ„dred yeeres untill the Turkes a viperous breede a generation worse then their parent destroyed utterly the Saracens their mother This warre was farre and large such a there was never the like in any other time It exteÌ„ded from Persia even to the furthermost Iles of Gades and almost from Lybia into Fraunce And how grievous was it that in fewe yeeres was subdued Arabia Syria Mesopotamia Persia Aegypt the Iles of the Sea Afrike and Spaine Surely the Christian world was very greatly afflicted her by For the Devill spared not his owne so that he might destroy that lurking seed in the common calamity This warre was shewed before partly by the Locusts as wee have expounded in ch 9 partly by the Euphratean Angels that is the Turkes who in these dayes accomplished that which the Saracens had begunne Neither ought it to seeme a strange thing that so cruell a name is now given to the thing which long agoe was an armie of small vermine other is the outward face of a thing already accomplished such as is mentioned in this place and other of a thing in hand yet to be finished of which sorte it is there Nowe therefore wee may see froÌ„ the persecution in the East the overflowing of the barbarous people in the West and the warre of the Saracens common to both by which miseries the Dragon troubled the world after that he had lost heaven and howe iust cause there was to denounce a woe to the inhabitans of the earth as wee have heard at the seventeenth verse And this whole Chapter may be in stead of a Commentarie shewing howe that the Prince that ruleth in the aire is the Spirit that worketh in the children of disobedience as wee have it in the Epistle of Paul to the Ephesians chapter second and second verse Such then is the History of the Dragon so farre as he assaileth with open force for this office he taketh to himselfe The other of fraude and craftines hee giveth to his Vicar the Beast of the which enemy wee shall speake in the Chapter nex following The whole Prophecy
of this sermon where he maketh mention onely of the markâ— of his name it is because this badge is common not onely to them who are marked in the forehead but also to them who receive the marke in their hand Wherefore ô yee Papists consider diligently how horrible punishement abideth you unlesse you forsake the Pope of Rome These stinging wordes of Martin Luther were not of a man and of an angry adversary but which the Holy Ghost ministred unto him Ye see that the man was sent from the caÌ„pe of Christ himselfe And thinke not that these threates are dead with him but let your eares ring with the same continually For they live at this day and shall no lesse have their force for ever threatning eternall destruction to every one who doe yet worship that Romish Idoll Yea a more grievous punishement is prepared for men by how much the ungodlines of the Popes chaire is more apparant let every one heare who regardeth his eternall salvation 12 Here is the patience of the Saincts These thinges perteine to consolation which the Angel useth with the same as a conclusion shutting up his sermon Albeit they may be the words of Iohn adding these things after his manner like an acclamation But it skilleth little whose of these two they were The speach is defective for here is the tryall of the patience of the Saincts here is the tryall of them that keepe the commaundements of God For now it should appeare who were endued with true patience and who performed the duties of unfained godlinesse Antichrist should be driven into such rage by the preaching of Luther that it was neddfull for men to be godly indeede that would endure stoutly his assault and yet not forsake their profession Of which furie Germanie is witnesse which from hence did wholly abounde with murders the blood of the godly chap. 11.7 And no lesse our EnglaÌ„d for her part which theÌ„ every wher did burne with the fires of the faithfull VVhat wer the horrible sloughters of France the ashes of Merindoll Cabrieres are a signe of most outragious cruelty Now was there need of vertu without which none could stande And that we may know in how great daÌ„â—er things were we read that the very Captaines staÌ„derd-bearers quaked for feare How timorous was H. MelancthoÌ„ untill Luther raised him up coÌ„forted him The like feare without doubt apaled many men 13 Then I heard a voice from heaven The other consolation is of a voice sent from heaven For to the ende that the Saincts should be more proÌ„pt to undergoe danger it is avouched from heaven that the utmost trouble which the wicked can bring upon the faithfull is present happines to them and that it shall not be in vaine although it seemeth otherwise to the world that they doe throwe themselves into so great perils for the trueths sake for their workes should follow them of which they should receive straightway a most sweete fruit and obtaine at length a most blessed and ample reward Neither is it without cause that there is so expresse mention of the time from this time from now that I may so say the common translation hath from now Theod. Beza thinketh that this member is to be ioined necessarily with blessed to which he addeth next blessed from hence foorth c. But it seemeth that it is not to be put out of the place which the Spirit advisedly giveth to it ioyning it with which die Blessed are the dead which die in the Lord from hencefoorth Not but that the dead in former ages also were blessed but because these times required necessarily this speciall comfort As long as they had to doe with the Heathen persecuting Christ in his meÌ„bers professedly no man could doubt but that he ought to spend his life in that cause But in the combate with them who boasted that they alone were true Christians iustly the more simple might doubt whether they should resist unto blood Therefore to the ende that the Spirit might take away this scruple and that the faithfull should not doubt to die in this coÌ„flict he pronounceth them happy who die from hencefoorth as though he should say a crowne of celestiall glory doth remaine no lesse for all those who die in the fight against the Beast then for those who for Christs sake were slaine before time by the Heathens wordes full of confort And so indeede it came to passe in the Church restored after the yeere 1543 after the Parliament of Aquen against them of Merindoll and Cabriers many others having sufferred calamities in Fraunce when a rumour also was spread abroad of the entreprises of the Emperour and of the Pope against religion for then many weake brethren being amazed at the dangers present and expected began to thinke by dissembling their religion to provide for their goods and life Which thing feare persuaded them to be lawfull by the example of Nicodemus Against this great feare a voice sounded from heaven when certeÌ„ writings full of holinesse were published by Iohn Calvin of avoiding superstitions and an excuse to the Nicodemites in which by most strong arguments he disprooveth that weakenes and proveth a necessitie of testifying our religion openly whatsoever daungers shal be neere at hande that the glory of God ought to be more pretious to us then this fraile life which to speake properly is no other thing then a shadow VVhich iudgement other holy men also confirmed by their writings Philip Melancthon Martin Bucer Peter Martyr and the whole Church of Zuriche as wee may see in the Opuscules of Calvin This is that voice from Heaven 14 And J looked and behold a white cloude Thus farre the three Angels fighting by the word now a fact is added and engines are brought forth to beginne the ruine of Babylon VVhich preparatioÌ„ is double the Haâ—vest Vintage The harvest is the gathering of the good according to that saying of Christ the harvest is great but the labourers are fewe pray therefore the Lord of the harvest that he would send foorth labourers into his harvest Mat. 9.37 And it is set foorth in three verses the preparation whereof is in two Angels one the Prince ver 14 and the other an Administer ver 15. VVhose labour is ioyned togither as a double thuÌ„der apaling with a double crack one by by following an other afterward followeth the executioÌ„ ver 16. As touching the words a cloude hanging aloft signifyeth a certaine highnesse such as are honours dignities Magistrates Principalities and such like to which an high place is granted among men though not the highest seeing the cloudes doe stay beneath the skie VVhich signification is confirmed by that which was spoken before of the two Prophets who rising from the dead went up into the Heaven by a cloude that is were earryed unto the due height of dignity by the helpe of certaine inferiour Princes chap. 11.12 A white cleare and cheerefull cloude betokeneth
Heaven but also the throne it selfe the description wherof was in chap. 4.2 The Temple is the dwelling place of the Saincts as we have seen before this Throne is the seat of the highest Maiestie which being placed in midds of the company of the faithfull shineth with the incomprehensible brightes of the most holy Trinity Wherfore this voice commeth immediatly from God in respect of the Ministery of the Church Wherby is signifyed that God under this vial wil in extraordinary manner and almost beyond exspectation provide for his shewing forth his power from heaven for the destruction of al the enemies which were gathered as even now we heard unto the place Armagedon which interpretation we shal see more fully cōfirmed by that which foloweth where a larger explication of this vial is hādled The voice uttered is It is doon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most fitt for the finishing of things as we know it was used in the creating of them Gen. 1. it hath this meaning as if he should say Al things now have bin which I decreed to be doon neyther remayneth any more of my promises the complemēt wherof should be exspected on earth For this same Is doon hath referēce unto that in chap. 10.7 In the dayes of the voice of the seventh Angel when he shal sound the trompet the Mysterie of God shal be finished Now shal ther be an end of al prophesies when both al the enemies are utterly extinguished there is one sheepfold made throughout the earth of al the elect Iewes and Gentiles under the one Pastor Iesus Christ It is certain that this kingdome of Christ thus begunn shal be eternal never to be interrupted agayn and shall at last be translated from earth into heaven But of the time wherin this translation shall fall out which is to be performed at his second coming I find no mention in this book This prophesie proceeds no further then to the last destruction of al the enemies and ful restitution of the Iewish nation the estate of which people so restored and of the whole Church of al nations he telleth shal be most happy but setteth down no moment of time when they shal leav the earth and goe to their heavenly heritage These things shal be made manifest by the interpretation folowing some tast wherof was here to be given least any perhaps too much attending unto the whole order of things should slip into that errour of setting down the certain time of the last day which thing I see some godly and learned men to busy themselves about as if by this vial some very neer moment therof mought be assigned Which thing upon more diligent examination we find to be wholly layd up in exspectation of hope and not at al put in any comhrehension of sense Now the agreement of the seventh vial with the seventh trompet is that in this Christs Kingdome is begunn the enemies being in part abolished as chap. 11.15 wherupon a voice there sayd the Kingdome of the world is become Christs but in the other Christs Kingdome is consumate al enemies being quite taken away wherfore the voice of this is It is doon 18 And there were noyses and lightnings c. Of the second event ther are three branches first by what things the execution of the judgement was doon in this vers secondly upon what in verse 19.20 Thirdly what effects in respect of the reprobates verse 21. Lightnings thonders voices shall come from heaven the earth shal be moved shaken wherby is taught that both heaven earth shal cōspire for vengeance on the impious both which shal powr out whatsoever direful-punishment it hath upō the wicked crew And this not after the usual manner of former times but with such horrible terrour as never was since the world was made For nowe ther shal be a visible semblance of the infernal punishment which it shall feel at length in the last judgement Moreover these kinds of punishmēts doo declare that the enemies shal be destroyed rather by the extraordinary power of God than by any work and endevour of men which after appeareth more clearly in chap. 19.20 and 20.9 19 And the great City was rent into three parts The second branch of the second event upon what this iudgement shal be exercised which partly are places partly men The places be cities nations The cities are three in this verse the great city the cities of the Gentiles Babylon But what is this great City We have heard before that a city signifieth not onely some towne cōpassed with walls which many cityzens dwell in conioyned togither by the bonds of the same lawes and right but also the whole dition empire of any city as the tenth part of Rome fell when Germany withdrew it self from the yoke of the servitude therof chap. 11.13 Is it then the Romane Empire onely In deed so this was caled before the great city chap. 11.8 but forasmuch as in this place the ful destruction of al the wicked is handled for the vial is powred into the aier as we sayd it compriseth whatsoever Dominion and Empire the foes and enemies of the Church have in any place It comprehendeth therfore the Turkish tyranny also which togither with the Romish constituteth this great city as is more evident by the destruction of this city For it is rent into 3. parts proportionable to the three Princes by whom it is ruled namely the Dragon the Beast the False Prophet before in ver 13. Wherfore by this three fold declaration ther falleth togither al the Turkish and Mahumetish tyranny that is the Dragons al the power of the Beast that is of the Caesarean Bishop all the authority of the False Prophet that is of Pope Balaam for this man of syn after the ruine of his throne remayneth even unto this last overthrow The first vial was but a preparative for the warr this seventh is of the last destruction ¶ And the cities of the Gentils fell VVe heard of the universal Empire of the impious But not this onely shall fal in common but also in particular al the confederate cities and provinces both Turkish Mahumetish Popish For Gentils be al they that are aliants from the truth whither they be farther of from the same as the Barbarous nations or neerer as the Papists who by a false title are counted Christians For we have seen before how to the Gentiles was given the Court which was ioyned to the Temple as also to them was given the holy city which were the places of that rowt which boasted to be Christians by a vayne tytle without substance ¶ And that great Babylon The third place which shal utterly perish is that great Babylon But did not that perish before under the fift vial when Rome the Beasts throne did fall verse 10 For so we saw it caled before Fallen Fallen is Babylon the great city chap. 14.8 In deed Rome did perish before but it
but not dayes for yeres or moneths of yeres and that it is rightly caled a week because it hath the name of the number seven but moneths and dayes are names of number but of the course of the man or time of light I answer wheras first you say that dayes are not found for yeres it is manifestly false Saith not the Lord to the Israelits according to the number of the dayes wherin you serched the land even fourtie dayes you shal bear your iniquities fourtie yeres Num. 14 34. what can be plainer Likeweise unto Ezechiel A day for a yere have J given thee chap. 9.6 But say you he wil not say for dayes literally are meant yeres but the dayes are truly taken for yeres and they are sayd to be given for yeres because they were a signe of yeres O witt worthy of Neesing wort A day is not a very yere but onely a signe or signification of a yere as if any ever thought a day to be a yere truly and properlie Or if a day might signify a yere in Ezechiel other places but might not in Iohn But now let us hear the reason why a week may be of yeres and not a day likeweise forsooth because a week signifieth number a day not To this I say unitie indeed is not number and a day answereth to unitie and this verie subtilly How be it we dullars doo think that number is the gathering togither of unities that unities ar such as is the whole it selfe which is made of theÌ„ Therfore as 7 dayes signify 7 yeres so I pray you with your good leav let it be lawful for one day to signify one yere which if you wil let us obteyn at your hands in thanks for so great a benefit we wil grant your Pope a loÌ„g lasting reign even 1260. yeres Chapt. 9. Against the sixt Demonstration from the end of the world THE sixt DemonstratioÌ„ is taken from the last sign that foloweth Antichrist which shal be the end of the world If Antichrist say you had bin come long since the world had been at an end long since for he is to come a litle before the end of the world but the world is not yet ended therfore he is not yet come I answer If that of Antichrists three yeres reign had been certayn this which you say should have some weight but forasmuch as we have proved that to be a vayn fiction partly by taking away your reasons partly by propounding such as you wil never be able to refute the end of the world maie wel teach Antichrists end but is of no force at al to demonstrate his coming if we wil speake of it properlie From the places by you cited som perhaps may argue thus The end of the world is conioyned with the end of Antichrist but the end of the world is not yet come therfore neyther the end of Antichrist But what is this to the purpose We make question of his comming not of his end You might have spared this labour unlesse perhaps you thought these were to be prepared against a new battel wheÌ„ Antichrists case shal be debated in hell There this domonstration may hav som weight wher it shal be certaynly known whither the Pope be perished togither with the destruction of al the world or no. VVherfore the testimonies which you bring are quite from the purpose and make nothing for the matter in hand Yea what and if they prove not that end which you think Then wil this your demonstratioÌ„ be altogither both without head and tayl Let us see in few words that we may also illustrate as it were by the way some obscure places whose meaning it wil be verie profitable for to know First you allege that of Dan. ch 7.9 J considered the horns loe an other litle horn came up three of the first horns were pluckt away from before him I beheld til the thrones were set up and the ancient of dayes did sit c. And afterwards explaining the vision he saith The fou th Beast shal be the fourth Kingdome and the ten horns ar ten Kings an other shal rise up after them he shal be mightier than the former shal subdue three Kings c. And they shal be given into his hand for a time times halfe a time iudgement shal sit I answer neither is the litle horn the Antichrist as we hav shewed neither if he were dooth his end lead unto the knowledge of that coming But leaving these let us weigh for what cause this is cited From these words yow would teach that the end should straightway folow that litle horn But you ought to have considered withal the words after in ver 14. to him was giveÌ„ dominioÌ„ glorie kingdom that al peoples natioÌ„s tongues should serve him That is he which shal obteyn the Kingdom when the litle horne is destroyed shal be an universal King unto whom al nations shal obey But shal ther remain a distinction of peoples nations and tongues after the last end yet is it more playne after if plainer may be in verse 27. And the Kingdome and amplitude and rule of Kingdomes shal be given to the people of the holy most High whose Kingdome shal be a perpetual Kingdome and al Rulers shal serve it VVher first it is to be observed that the dominion of this Kingdome shal be of the things under heaven then that it shal be the holy Most-High and finally that al rulers shal serve this Kingdome which things cannot have place in the heavenlie Kingdome The thing â—s thus that litle horne is the Turk who being at last extinguished the Iewes coÌ„verting universallie al of them unto the faith shal have a perpetual domination that shal dure until the coming of our Lord from heaven For the litle horn in Daniel is Gog in Ezechiel who being slayn the Christian faith shal exceedingly flourish among the Iewes as is shewed by that typical building of the Temple new Citie The same reason is of the new Ierusalem in this Apocalypse after Gog is slain ch 20.21 These things we have partly taken out of the 16. chap. of the Apocalypse partly they shal be explayned hereafter more fully And this is that which Lactantius writeth lib. 7. chap. 15. The name of Rome saith he wherwith the world now is ruled my hart is afraid to speake it but speake it I wll because it shal come to passe shal be taken away from the earth and the Empire shal returne into Asia the East again shal have dominion and the West shal serve The second place is Ap. 20.4 After this he must be loosed a litle time and I saw seats and they sate upon them and iudgement was given unto them I answer these things are farr from the last end For they folow not as you think after the Divil is loosed but these seats are placed during his imprisonment Againe there are 1000
yeres before the first resurrection then they that first rise doo reign 1000 yeres as is expressely said ver 6. Therfore these seats and this iudgement which you suppose to be of the last end doo goe before it 2000 yeres at least such a stranger are you in these mysteries Then to that which is alleged out of Dan. 12. Blessed is he that wayteth and cometh unto the 1335 dayes that is say you unto 45 dayes after Antichrists death for then the Lord shal com to iudgment and wil give the crowns of righteousnes to them that overcome I answer as touching this place we are to explain it after chap. 20.11 and it may be one day we wil take in hand the ful handling of it In the meane while let us know that the destruction of Antichrist properly so caled is not here handled nor our Lords coming to the last judgmēt which shall not make al blessed upon whom it cometh whē manie shal desire that they may be covered by the mountains from his sight but the ful caling of the Iewes where Daniel stayeth his Prophesie neither doo anie Prophesies go further Fourthly you come unto Mat. 24. this Gospel of the Kingdome shal be preached in the whole world for a testimonie to al nations and then shal the end be I answer here is no mention of your Antichrist and again the end in this place is the end of the Iewish politie not of the world as I have shewed ch 4. against your first Demonstratiō But you add the words folowing Straightway after the tribulation of those dayes the Sun shal be darkned and the Moon shal not give her light and then shal appeare the sign of the Son of man I answer neyther dooth these make anie thing for Antichrists destruction to be ioyned with the end of al things seing they speak not of him at al. Yet that wee may see the interpretation of the words let us discusse them a litle VVith one consent as I suppose it is applyed unto our Lords last judgment But this Apocalypss teacheth both to think and to speak more distinctly of this thing For from hence we doo understand that the Lords coming which is yet to be hereafter is twofold the one spiritual so named for excellencie in the caling of the Iewes the other corporal at the general iudgment And that coming in Mathew seemeth to be spiritual which is in deed described to be most glorious and powrful by the corporal furniture as that which shal be both a clear resemblance and as it were a certayn pawn therof also no change shal afterward come between which may make the corporal to appear as new And that thus the thing is may easily be perceived if we mind how the Disciples in the beginning of the chapter inquired of the end of the Temple of the Lords coming and the end of the world VVithout doubt under Christs coming they comprehēded the restoring of their nation and therfore after the Lords resurrectiō supposing that this was the coming which he had givē them hope of they aske him agayn Lord wilt thou at this time restore the Kingdome to Israel Act. 1.6 But Christ answering and by a continued order prosecuting the things to come teacheth first the destruction of Ierusalem and dissipatiō of the Iewes then he annexeth the rest of the course of things neither anie where mentioneth he anie restoring before this his glorious coming Therfore it must eyther be conteyned in this his appearing or ther wil be none which opinion if the Disciples had in mind conceived by this answer surely they would not have nourished any exspectation of a Kingdome afterwards Besides a tribulation next goeth before this coming for so he saith immediatly after the tribulation of those dayes the Sun shal be darkned and then shal appeare the sign of the Sun of man c. But before his corporal coming no such tributation shal goe immediatly before For after the caling of the Iewes and the new constituted Church God wil wipe awaie everie tear from their eies and death shal be no more neither shal mourning nor crying nor sorow be anie more for the former things are passed away Apoc. 21.4 VVherfore that coming is not corporal It may be also that hath some force which he saith that the signe of the Son of man shall appear as if purposely he would distinguish between this spiritual coming and the corporal folowing Hereunto perteyneth that those words All the Tribes shal wail c. Apoc. 1 7. we have there shewed to belong unto the Iewes and that this wailing is of repentance which wil be too late at the corporal coming Thus much breifly touching the meaning of these words which though they help your cause nothing how ever they be taken yet was it not impertinent by the way to seek out the truth that is hidd in them Therfore I answer unto that Thess 2.8 Then shal the wicked man be reveled whom the Lord shal slay with the Spirit of his mouth destroy with the brightnes of his coming ther is the same meaning of this coming that is of that in Mathew At the caling of the Iewes when he shal give a most bright resēblāce of himselfe present in the Church shal Antichrist utterly be destroyed as we made playn in the former chapter For after the throne of the Beast is darkned the way shal be prepared for the Kings of the East that is the Iewes shal be caled straight after Rome is destroyed For shee onely hindreth this ioy Then after the Beast and False Prophet and Dragō are cut off that is after the Bishop of Rome and the Turk be extinct as after shal be shewed more at large the mysterie shal be finished and the ful caling performed Your Pope whom you Bellarmine boast to be the head of the Church shal neither be head nor foot in the holy congregation of the children of God And now see how farr these mountayns are under heaven whose tops you standing a farr off did think were hidden among the starrs The last place is 1 Iohn 2.18 Children it is the last hour and as you have heard that Antichrist cometh even now ther are manie Antichrists wherby wee know that it is the last hour I answer what Iohn here concludeth we easily see and acknowledge he proveth that it is the last hour because then manie Antichrists were come For Antichrist should come in the last hour VVhere is to be observed that Iohn alluding to the parable of the labourers Mat. 20.6 of whom some were hyred about the eleventh hour cōpareth al this age from Christ until his last coming unto this last elevēth hour Then that he saith this noysome age shal be of Antichrist whom he putteth not off unto the last minute of this howr but deferrs him to some indefinite space therof These things dooth Iohn truly holily agreably to his other writings But what must you needs conclude from hence who wil not
of the earth Apoc. 17.18 These and the like doo truly prove him a Monarch But this say you dooth no way agree to the Bishop of Rome for he was never King of the whole world But were the Romans I pray you ever Kings of the whole world I think you wil not deny it as these words usually are wont to be understood or if you like to stand curiously herupon Daniel teacheth that the fourth Kingdom to weet the Roman shal consume the whole earth shal crush it and break it in peeces chap. 7.23 Remember therfore what a litle before you alleged out of Prosper Rome by Principality of the Preisthood was made more ample with the towr of religion than with the throne of power And what Leo saith Serm. 1. de Natal Apostol Rome that art made the head of the world by the holy Seat of S. Peter thou rulest more largely by divine religion than by earthly domination And what els meaneth the triple crown but the principalitie over al the three parts of the world The Popes crown hath more tops than the Emperours Egle hath heads It may be that shortly it wil be quadruple by the accession of the Indians that nothing may escape the Popes almightines though something for a time hath been hidd from his all skilfulnes Wherfore the streights of his dominion neither stand you in anie stead to acquitt the Pope of this wickednes neither is this remembrance grateful unto him who dooth so contemn honours and Empire as he had liefer with large limits of ruling to be counted Antichrist than to be defended by an argument of his Kingdome lost or diminished The fourth branch is the battel of Gog and Magog Apoc. 20. And when the 1000 yeres are ended c. Jn this battel you say he shal with an armie innumerable persecute Christians through the whole world I answer we have observed already from these words the wonderful expedition of Antichrist into the whole world properly so caled before in the 7. chapter of his persecution And there we allowed for this expedition three yeres and a halfe but here now it seemeth that this whole space shal not be speÌ„t in the iourney but then it shal be taken in hand after the three Kings and the seven Kings be subdued There also we marveled if he should goe such a iourney himselfe alone not hindred with anie troup of wayting men but here furder comes the impediment of an armie and the same neverthelesse an universal persecution Surely whatsoever you said before against Hippolitus you seem plainly to think that Antichrist is no man but the Divil him selfe But to let these monsters passe let us come to the battel which I marvel you saw not that it should be by the Dragon not by the Beast Between which two ther is in deed a great societie of wickednes but no less difference of persons and of things than is between an open foe and a secret enemie Add hereunto that the Beast and false Prophet are both destroyed before this warre is taken in hand or at least before it is finished if that move you not that both of them are mentioned to be slain in the end of the former chapter yet consider that the Divil that is the DragoÌ„ was cast into the lake of fire wher the other have their place before that the Divil comes thether Apoc. 20.10 Although therfore Antichrist be a Martial felow and a great warrier yet shal he wage no warrs after he is dead But it is one of his miracles to rise againe Be it so when he counterfeyts a death as you feign of him but when he is slayn by that hand of God and deeply drowned in the lake of fyre he shal not find it so easi to rise again and when he lay under a coverlet Separate you therfore those things which touch not Antichrist and deal not so as if you would prove one not to be a man either because he hath not four feet or because he wanteth wings you shal see the rest so to agree togither among themselves in al points as nothing more Surely the things which you hav disputed of this Kingdome and warr are farr from every part eyther of the Kingdome or of the warr of Antichrist but such stuff as this are al the things that your men are either wont or able to bring for to defend the Pope and to free him from this most greevous crime Therfore you toyl in vayn the thing is manifest it can not be hidd by anie subtilties Why goe ye about to cast a myst before the Sun Why frame yee arguments against the Spirit of God Purge rather with flames those writings of yours wherwith yow have laboured his defense and flee out of his denn as speedily as you can Here ends the Refutation of Antichrist Against Bellarmine Chap. 18. AFTER these things I saw an Angel come down from Heaven having great Power so as the earth was bright with his glorie 2 And he cryed out mightilie with a lowd voice saying It is fallen it is fallen Babylon that great and is become the habitation of Divils and the hold of all fowl Spirit and a cage of every uncleane and hateful bird 3 For al nations have drunken of the wine of the wrath of her fornication the Kings of the earth have committed fornication with her and the marchants of the earth are waxed rich of the aboundance of her pleasures 4 And J heard an other voice from heaven saying goe out of her my people least yee be partakers of her sinnes and receive of her plagues 5 For her heaped sinnes are come up to heaven and God hath remembred her iniquities 6 Reward her even as she hath rewarded you and give her double according to her works and in the cup that she hath filled you fill her double 7 Jn as much as she lifted up her selfe and lived in pleasure so much give yee to her torment and sorow for she saith in her heart J sit being a Queen and am no widow and shal see no mourning 8 Therfore shal her plagues come at one day death and sorow and famine she shal be burnt with fire for that God which condamneth her is a strong Lord. 9 And the Kings of the earth shall bewaile her and lament for her which have committed fornication and lived in pleasure with her when they shall see the smoke of her burning 10 And shal stand a farr off for feare of her torment sâ—ying alas alas thâ—t great citie Babylon that mighty citie for in one houre is thy iudgment come 11 And the Marchants of the earth shal weepe and waile over her for no mâ—n byeth their ware anie more 12 The ware of golde and silver and pretious stones and pearles and of fine linnen and of purple and of silke and of skarlet and of al manner of thynewood and of al vessels of yvorie and of al vessels of most pretious wood and of brasse
marchandise not so much by sea as by land from whence they are called the marchants of the earth Furthermore these are the Peres and great men of the earth ver 13. in a higher place and honour then they which sell marchandise Last of al we shal see that the soules also of men are amoÌ„g the wares of these men ver 13. which by no meanes wil not suffer us to stick to the proper nature of the words Therfore certaine common marchants are not here to be minded although these also shall suffer great losse but the stately Lords Cardinals Archbishops Popish Bishops who exercise a marchandise of soules and flourish by this marchandise with the glory of Noble men For we shal see after that Rome is compared to Tyrus because she is no lesse noble a marte town of spiritual things then once Tyrus of al those things which belong to the deligts of this life as we may see in Pope Alexander of whom was this sung common Alexander sels the keyes the Altars yee Christ also First of all he had bought them then by right he may doo so But Baptista Mantuan writeth more fully not of Alexandre alone but of the whole company and daily custome of the Romish court with us are to be sold The Temples Preists Altars the Holy things the Crown The fyre Jncens the Praies Heaven God is to sell Who can desire a better furnished market Neither mayest thou think this to be the overmuch libertie of railing Poets but a iust complaint of more holy reformers Bernard saith that the sacred degrees are given unto an occasion of dishonest luâ—re and that gaine is counted godlinesse in his first sermon of the conversion of Paul Budaeus in his Pandects saith the Popes decreâ—s are not profitable for the governement of manners but I had almost said doo seeme to give authority to occupie a banke for love Ludovicus Vives on August of the Citie of God book 18. chap. 22. saith though all things almost are sold and bought at Rome yet thou mayest doo nothing without a law and rule and also of a most inviolable authority But it were an infinite thing to sayle in this sea no shore of which thou canst see howsoever thou shouldest obtaine a prosperous winde for some few dayes Such therfore are both the marchants wares Although I wil not deny the huge excesse also of things which perteine to the body by conveying wherof thither many have waxed verie rich But here chiefly the marchaÌ„dise of soules seemeth to be understood than which no science hath been more gainful now for manie ages Augustine the Monk perhaps at home of no estimation yet because he had brought the Britaines into bondage under Rome was made Archbishop of Canterbury Venefride the English man called Boniface his name being changed by this way became Bishop of Mentz and togither also Governour of the Church of Coloine Who can recken up all who have made a way for themselves to verie great dignities by this same meane Alan an English man a traitour betraying the faith his countrey Prince to the Pope deserved by this trade of marchandise to be amoÌ„g the Peeres of the earth having gained the dignitie of a Cardinals hat Yea that this trafique might not be cold whom gaine and profits moved not those the crafty whore inflamed with honours and glory The King of Spaine was made the Câ—tholike King of France the moâ—t Christian King The Swissers the Defenders of the Church and furthermore endued with two great banners both the Cappe Sword Some reward is wanting to no man to the end that they may exercise the more diligently that profitable marchandise Threefold therfore is the cause of the destruction of Rome because â—he is the mother of Idolatry the corruptresse of Kings and nations and that may be sâ—ffered no longer for her arrogancy and pride and buying selling of soules By which things this right excellent Captaine being moved shal undertake this expedition against her 4 And I heard an other voice Such is the first Angel and the Prince as it seemeth of this warre the second as an under Captaine dooth his office in counselling and exhorting But here is no mention made of the Angel but onely of a voice from heaven as though this exhortation were without an authour his name being concealed from whom it commeth For which cause we have said in the Analysis that this Angel is namelesse It is in deed an odious argument which he handleth wherupon peradventure he will conceale his name which being known would bring no profit but might procure some danger the adversaries being of so spitefull minds His speech is continued even unto the one and twentith verse so copious shal be the admonition of some faithfull man which togither with the preparation to this warreÌ„ shal be spread abroad godly and truly warning men of the present punishment of Rome Notwithstanding that which wee have spoken of his name concealed is not of such necessity as that it must needs be so seeing the like voice from heaven did shew his author as the event declared chap. 14.13 But it is likely to be true that the name is to be concealed ¶ Goe out of her my people The exhortation consisteth of two parts the first part perteineth to them which live in Babylon warning them that acknowledging at the length the filthinesse of that citie they forsake the same and depart to an other place that they would no longer for her sake expose themselves to certain destruction Wherfore some elect lie hidd yet in the dreggs of the Romish impietie whom God remembreth in the coÌ„mon destruction of the wicked He will not suffer Lot to perish togither with the Sodomits and he used the like exhortation long since to his people when the mother of this Babylon was to be razed Ier. 51.45 And this commandement shal not be made in vaine to his people to whom alone it is proper to obey his voice Therfore even as the mises perceaving before hand that the house will fall doo runne away out of their holes so they being wakened out of sleep by the Angels voice shal convey them selves by and by out of this detestable city ¶ Least ye be partakers of her sinnes For of what sinners the felowship is not forsaken their guiltines is conveyed to men Therfore he saith not that ye be not partakers of her punishments but which is farr more greevous of her sinnes This feare wil provoke and inforce them to runne away who are convinced in their consciences of the Romish wickednes 5 For her sinnes are heaped up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one following an other as chained togither at length they hav reached eveÌ„ unto heaven But if through the whole Papistical Kingdome Rome be the holy city Peters chaire which cannot erre this chained row hath suffered a great interruption which as it much exceedeth the ages of the Heathen Emperours so much the more
the Iewes shal be converted And other places seeme to confirme that their first calling shal be about the fiftieth yeere above one thousand sixe hundreth But how much Rome preventeth that time it is uncertain it is like but a very litle considering that the choosing of a new people followeth it at the heeles We have seen how farr the vials have proceeded The next is now to be powred out on the Sunne which is shortly to be expected by the heate wherof after Rome hath bin very hot a short space shee shall approch the flamme of fyre by the fift vial which shal burn her altogither then the throne shal be destroyed and this gratulation prepared for the godly Doest thou then ô Rome keepe now a yeere of Iubilé when thy funerall rather were to be provided for In very deed within the space of one Iubilé that is about fifty yeres hence thou shalt keepe Iubilé in truth not so much thy selfe by reioycing as by giving occasiō of exceeding great ioy to al the saincts by thy destruction Doest thou then with Balthassar abandon thy selfe to eatings and drinkings Cyrus compassing abou thy walls and being already entred into the chanell of Euphrates which is turned aside I know that the admonition of an Heretique as thou will have mee to be with thee is of no force but consider diligently the man or the thing it self if hatred wil suffer thee least peradventure whom thou countest an Heretique thou finde him too late a true Prophet yet if thou despise my voyce let the holy remnant here if any lie hid in thee Awake yee elect come yee out make hast to flee away yee have lyen too long in the bedds of Sodome a showre of brimstone will fall by and by unlesse yee depart quickly you cannot be safe Obey the Spirit who would have you to be warned by this sacred Revelation Why doo yee hange upon this purpled company whose eyes God hath blinded by his iust iudgmēt If my admonition shal have place with you yee shal refresh greatly the mindes of the brethren but the fruit shal be your owne to weet the salvation both of soules and bodyes 5 Then a voice came out from the throne Hitherto the fift vial now the sixt is handled For this exhortation belongeth to new praises not to the destruction of Babylon For to what end should ther be a commaundemēt againe touching this thing and a new triumph Therfore now it is declared how the waters of Euphrates shal be dryed up This folowed next the overthrow of the throne chap. 16.12 Because the great river shal be turned into drie ground from hence we learne that nothing should be a let to the guests or rather to the new bride as is plainly confirmed in verse 7. ¶ Because the marriage of the Lambe is come Which surely was the reason why wee hav interpreted that sixt vial cōcerning the calling of the Iewes First therfore the efficient cause of this calling is set forth a voice coming forth from the throne Which yet is not of the Father himselfe but of the Sonne as it is cleare from that which followeth praise yee our God It came out of the throne because the Sonne shal effect this wonderfull thing rather by his own power than by any aide of man He shal take to himself alone the duties of this thing and shal performe all wholly by himselfe VVhich way also otherweise should the Easterne Iewes beyōd Euphrates first embrace the faith which are furthest off from hearing of the Gospel Yet no sound thundring from heaven is to be expected but this voice is the efficacy of the Spirit whom God now shall send into the harts of his people that being turned to him with all their harts they may acknowledge praise and celebrate the one onely true God his Sonne Iesus and the H. Ghost Now God powreth upon the house of David and upon the inhabitans of Ierusalem the Spirit of grace and of prayer Zach. 12.10 Now he wil build the Virgin of Israel and shal adorne her selfe with her timbrels and shal goe before in the dance of them that praise now he shal say reioyce with gladnesse for Iacob showt for ioy openly before the very Gentils publish prayse and say save o Lord thy peo-people the remnant of Israel Iere. 31.4.7 But it is to be observed how this calling is ioyned togither with the destruction of Rome It is severed frō it by no other transition but as rising from thence forthwith from her fall becometh cleare to the world The Temple was full of smoke that no man could enter in untill God had satisfyed his anger upon the whore but after he hath punished her according to her deserts then as it were with a quiet minde he shal cōvert himselfe wholly to accomplish the salvation of all his elect and to receiv againe his people sent away from him by so longue a banishment VVherfore if we have kept a true account of this calling we shall not wander much from the last destruction of Rome ¶ Praise yee our God No man cā praise God but he that knoweth him neither al generally but the whole multitude of the elect on earth endued with the knowledge of God may consent to praise him Therfore this provocation declareth that calling and the same general when as al are bidden to praise both universally and particularly as well the smal of the Iewes who because of their new comming to the faith might seeme at that time to have bin scarce borne as also the great of the Gentils who being more growen in Christ have obtained a ful maturity by a long profession who shal praise God for their brethrens conversion when they shal see that which hath not bin told them and shal understand that which they hav not heard Isay 52.14 But the Iewes themselves then with ioyful glad minds shal heare that favour at length is shewed them that their eyes are opened for to know the truth that they are reduced againe built multiplyed stablished more then before time so as they shal satisfy themselves with no praises Then faith Ieremy shal proceed out of them voice of thankes giving and the voice of them that laugh then shal the virgin reioice in the dance the yong men and old men togither chap. 30 19. and 31.13 and many the like things perteining to the ioyfulnes of that most pleasant time 6 And I heard as it were a sound The voice of a new people converted to Christ and praising God for this unexpected bounteousnes This is an exceeding great voice by reason of the multitude of the people then also making a noise in the beginning by obscure reports and more easy to be understood what it meaneth then the noise of waters roaring confusedly which yet notwithstanding a while after shal be terrible and apaling like thunder It may be doubtful whither this be the voice of the Gentiles as it were the friends of the
your selves not to be Ministers of Christ And in this weise is the first calling of the Iewes that shal be now shortly which Daniel describeth by a certen pointing out of the time chap. 12.12 c Ezechiel saw it shadowed out by the dry bones moving themselves with an exceeding great noise shaking and by and after covered with sinewes flesh chap. 37.78 as wee shal heare afterward God willing more fully 11 Then J saw heaven open It being declared how Euphrates must be dried up or rather to what ende that is to say that nothing may be an impediment to the Iewes returning into their owne countrey now he proceedeth to the other part of the sixt vial the preparation for warre the Captaine wherof is first described And such a forme of him is exhibited not onely as is needful for this warre but also which declareth the whole state of things from that instant moment even to the end of al things It is no new thing that under the person of Christ a short and brief Prophecy of the whole state of his spouse should be delivered He is not chāged unlesse in so much as it is convenient for his Church Therfore in this new shape as in a glasse we ought to behold the face of the spouse by how much it is to be considered the more diligently This wonderfull sight is seen in heavē open that is in the holy Church whose most bright glory now most of all shal be made manifest to al men as before by a dore open in heaven the notable dignity and excellency of the first Church as it was in the Apostles daies and by and by after chap. 4.1 But this is more ample glory that heaven is opened not by some little dore but by a whole gate ye whole walles that I may so say nothing letting but that her full maiesty now may be seen of men as farre as is granted on earth ¶ And behold a white horse We may not suppose that Christ shal come forth in any visible shape these things are farre from his last comming as those things which follow wil manifest but he wil shew forth openly and evidently such a force in the administration of things as this figure representeth The whole description consisteth of foure parts In every one of which is to be considered the preparation and name In this first part the furnishing is a white horse the name faithful and true The similitude of which things with that in chap. 6.2 hath caused that some did thinke this to be the same vision by which errour they confound all things They differ much in times and in argument That white horse belonge to the first lists But this to the last goale That former went forth by and by after Iohn when Traiane flourished and his next successours This last is not seen but after the destruction of Rome There the confused multitude of all the beleevers was respected Here the conversion of the nation of the Iewes onely is intreated off Yet herin they agree that the white horse in both places signifyeth Christ triumphing by his truth but thē the Gentiles being subdued now at length a stubburne people being reconciled unto him To which thing he carried a name fitted wherby he sheweth that he wil now at last manifest to the whole world how faithfull true he is in performing his promises and that not any thing even the least shal be frustrate which once he foreshewed by the Prophets concerning the restoring of this nation in the last times Such a one therfore shal Christ be notable by these marks when he shal beginne the conversion of this people His promise shal seeme to have bin forgotten through long delay which at length he shal performe with most plentiful increase of new joy ¶ And who jugeth and fightest iustly So Theod. Beza translateth a relative being put between as though these things togither with the former should constitute the name it selfe which in the rest is wonte to be shorter but the sense is al one seing it is in likeweise whither a man be counted such by his name or found to be of this sort in very deed The worde have this force properly and he iudgeth and fighteth in righteousnesse where the coniunctiō copulative may be a causal as though these words should render a reason both of the white horse and also of the name should be added to the same in stead of an interpretation He sitteth upon a white horse because he fighteth righteously His name is faithful and true because he iudgeth righteously Which words are spoken in respect of his own people taken as they seem out of Psal 96.10.13 where to iudge in truth and righteousnes signifyeth to rule and moderate his people in framing and ordering their life according to truth and righteousnes that not onely as touching their outward actions but also in respect of inward newnesse of the heart which dependeth upon the regeneration of the Spirit wherby we are reformed after the Image of God as Calvin hath written very wel These words therfore declare the effectual power of calling which Christ shal now bestow aboundātly upō his and moreover safety from their enemies with whom he wil make warre and render them a reward meet for their deserts 12 And his eyes The second part of the description where his eyes are as it were a flame of fyre and on his head are many crownes but a name unknowne to all men but to himselfe alone As touching his eyes they are most sharpe pearsing al things which as flames of fyre consume whatsoever letteth the sight make lightsome the darkenesse it selfe and set most hidden things in the light What cā hide it selfe from such eyes Such an one shal Christ shew himselfe in drawing out his people into the light of truth from the hidden dennes and darkenesse whersoever they lurked so as this sharpnes of sight shal be very admirable to the world I wil say to the North saith the Lord give and to the South keepe not backe bring my sonnes from farre and my daughters from the endes of the earth Isay 43.6 The crownes are many because of the many singular victories which the Iewes shal get when first they shal give their name to Christ from those sundry nations among which they live dispersed striving as much as they can against their conversion But why is his name unknown that here we may know that great mystery to be wherat Paul cryed out O the deepnesse of the richesse both of the wisdome and knowledge of God! how unsearcheable are his iudgements and his waies past finding out Rom. 11.33 c. There he speaketh of this same thing of the hardening of the Iewes for a time calling at length in their time which whole matter he concludeth with an admiratiō of Gods wisdome affirming that no wit of any creature can comprehende the infinitnesse of the mystery So this vision foreshewing in the
for so great mirth ¶ And the beloved City The third endevour so farre as which hath proceeded the repetition of the former Prophecy This third is altogither to come For howsoever the holy city was above granted to the Gentiles to be troden under foote a thousand two hundred three score dayes chap. 11.2 and the same againe was renewed after that time was past in the CHVRCHES which in these last times are reformed according to the rule of the divine truth yet it is not to be doubted off but that the beloved city is for excellency sake that multitude of the beleeving Iewes who now at length shal shortly be ioyned to the company of the true beleevers in Christ The iudgment that followeth doth require it should be so wherby the Turk endevouring to conquere this city shal upon a sudden be overwhelmed But where and when this siege shall happen may be gathered from those things which have bin spoken before The place shal be Hartsebhi the mountaine of beauty the Oriental armagedon the very land of Iudea So Daniel chap. 11.45 and elegantly Ezechiell chap. 38.8 After many dayes thou shalt be visited For in the latter yeeres thou shalt come into the land that is come home safe from the sword and is gathered out of many peoples thou shalt invade the mountaines of Israel which have long bin wast with it being brought out of the peoples all shal dwel safe The time shal be at the end of a thousand three hundred thirty five yeeres of which Daniel speaketh in chap. 12.12 when the houre day moneth and yeere of the Turks tyranny shal come out to weet at the yeere a thousand sixe hundred ninetith more or lesse But of these things now briefly perhaps occasion shal be given at an other time to declare them more at large ¶ But fire came down from God The last destruction followeth and first of the army in this verse which God by some extraordinary way shal destroy utterly For from heaven he shal powre out his wrath upon the armyes of the Turkes as before chap. 16.21 and more largely in Ezechiel chap. 38.18.19 c. 10 And the Divill that deceived them The Emperour himselfe the Turk not onely in respect of his owne person but also of the whole state succession of his Empire For ther shal not be any more either Emperour or name of Turke But the word Divil is used by a figurat if kind of speach of the principal cause for the instrumental which is very significant in this place shewing that not onely this one enemy the Turk shal be destroied but that no opē enemy shall arise ever after For the Divell by whose labour they are raysed up shal not be thrust into prison againe for some time but for ever he shal be cast into the lake of fire never to goe out for to raise up any such new troubles ¶ Where was also that Beast and that false Prophet Therfore all ar in a like condition which are punished with the like punishment The name of Christian maketh no difference between the Turke and the Roman Antichrist unlesse perhaps for to encrease his punishment for asmuch as he had a greater meanes of truth and grace But observe that the Beast the False Prophet were already destroied as also their destruction hath bin declared before to whom at length that Divell is added a partaker of the same punishment ¶ And they shal be tormented The vulgarlatine translation omitteth the copulative coniunction and ioyneth the verbe shal be tormented next with Beast and False Prophet but amisse considering tha it is no lesse necessary to understand that the common punishment of them all shal be eternall then that the punishment shal be one and the same 11 Then I saw a great white throne Thus farre concerning the destruction of the enemies the happines followeth which the Church shall enioy after all these stormes are driven away The first part of it is the gathering togither of the Saints in the rest of this chapter Which gathering is represented by the resurrection of the dead and the iudgement given touching them For by the most learned mens leave I doo think that this resurrection commonly beleeved so farre as I see of all men to be that last resurrection of the bodies of all men who since the death of the first Adam doo sleepe in the graves perteineth to no other thing then to the full restoring of the Iewish nation Not that I desire to set a broach new opinions profer them to the world or because it delighteth mee to goe against the consent of al men I hope that such proud impudent rashnes is farr from mee and God is my witnes how I detest that itching desire of searching out forging new errours through a loathing of auncient truth but onely because the whole order of things the merveilous consent of the rest of the scriptures doo compell mee to follow this interpretatiō Which thing I have thought good to relate in a few words that it may appeare to all men by what meanes I am brought into this opinion that if they shall have any weight for the truth wee may gaine the knowledge of a thing not sufficiētly known before but if they shal not be firme and sound they may be thrust through by the censures of the godly and I my self at lēgth may be freed from this errour of what sorte soever it be First therfore when I diligently weighed those things which in the next chapter following are rehearsed to be after this resurrection I saw that they agreed by no meanes to the heavēs properly so called but to have place onely on earth Of which sorte are that this holy city commeth down from God out of heaven that shee is a spouse prepared onely and adorned for her husband not yet givē that the hope of reward is put off unto the time to come ver 7. that one of the seven Angels sheweth her to John ver 10. of which sorte of ministery ther shall be none in heaven The very name also of which Angel being but heard seeing that he is one of those seven which ar appointed chiefe actours in the last plagues ch 15. may declare within what bounds we ar conversant VVhither also shal the Apostles make the foundation of the wall of the holy city in heaven when Christ delivereth up the Kingdome to his Father Or whither shall the Kings of the earth bring their glory to the Church in heaven Or shal any thing redound from hence to the health of the nations These things therefore and many other of the like sorte considering that they shal be after this resurrection drove mee to another interpretation and chiefly to that which the natural force of the words manifested For I remembred that the calling of the Iewes openly and often in the scriptures is called the resurrection of the dead as in Paul for if the casting away be the
they wer removed froÌ„ their place office whose genealogie was not found Nehem. 7 61.64.65 The Gospel is in truth savoury to no man neither doth any man give his name to it from his heart but he who is written in the book of life and in the booke of his heart hath a writing answering the same word for word 13 And the Sea gave up her dead The way wherby they that are to be iudged are presented before the iudgement seate to weet the Iewes wer gathered from all the corners of the earth as in the generall resurrection nothing shal hinder by what kinde of death soever any hath perished but that a body shal be restored to him Yet notwithstanding when as the Sea signifyeth corrupt and false doctrine by this also is noted that those Iewes which live in Christian countreyes of which sort are very many in Spaine France Germany Italy as it were in the bosome and compasse of the Popish sea of which we have spoken so many things before shal open their eyes to acknowledg the truth and shal fly togither at the light thereof ¶ Death ulso and hell gave up A Synecdoche of the general as though he should say and al that have dyed of any other death It must needs be that the karkeise be drowned in the sea or be covered with earth or rot in the aire or be consumed of the fire or devoured of beasts or some like thing As touching the drowning he said before the sea as touching the grave now he saith hell Death conteineth all the rest But seeing death restoreth those Iewes which live in the Christian landes and are infected with the Romish superstition death and hell shal restore them that shall live among Turkes and Heathen who are banished further off from salvation and are conversant in the inner parts of hell it selfe For so are al those nations of whom the name of Christ is either hated or not heard Neverthelesse it maketh no matter whither a man perish by sea or land either among Christians or among the enemies of this name 14 But hell and death A special execution on death Therfore as after the general resurrection no death shal raigne any more in the world besides that eternal which shal alwayes feed up and not consume the wicked so after the Church shal be restored by that full calling of the Iewes death and the grave shal raigne no more in her as of old while as scourges they alwayes lay upon the shoulders of the offenders but onely they shal serve to translate the elect into the Kingdome of heaven whereupoÌ„ they shall loose their former name They are cast into a lake of fâ—re not because either death or hell susteyne any person but because that which is proper to men is attributed to them as though he should say there shal be no torment any more eyther of death or hel but in the lake of fire where the reprobate dye for ever But from hence observe that seing hel is cast into the lake of fyre that is into hell properly so caled that it obtaineth an other proper signification then that which commonly is given to it in our mothers tongue It is takeÌ„ of many for the place of the damned but commonly it noteth not any thing but the grave and the common state of the dead as may be learned from this and other places of this booke 15 And whosoever was not found None shal be gathered into this Church but he that shal be of the elect How excellent is this preheminence of the Church which shal not be defiled with any hypocrites and counterfait Christians as before time How faire is this field which shall abounde with most fruitful corne without any tares and darnel Whatsoever is found in this nette may be laied up in a safe vessel Therfore it cannot be declared in words how amiable this most glorious spouse shal be It may come to passe that some may fall some time through humane infirmitie but holy admonitions and wholsome correction shal bring them againe to good thrift and repentance But shal every one of the Iewes be such Some shal not embrace the truth as is manifest from Daniel many arising to shame and perpetual contempt chap. 12.2 And we shal learne from the chapter folowing that some doggs shal be excluded without this city But they which now shal refuse the truth shal shew forth a manifest token of their reprobatioÌ„ that the Church shal not be subiect to be deceived any more Wherfore in this renewing the goodnesse and power of God shal be most famous through the whole world VVhich shal restore wretched men so wonderfully and make so singular choise of them whom he wil redeem But see how the godly shal receive comfort from hence For wheras every most holy man might iustly tremble through conscience of their sinns against this feare we have here a notable confirmation that election by Christ setteth us free from guilt CHAP. 21. AFTER I saw a new heaven and a new earth for the first heaven and the first earth were passed away and the sea was no more extant 2 And J Iohn saw the holy city the new Ierusalem come down from God out of heaven prepared as a bride trimmed for her husband 3 And I heard a great voice out of heaven saying behold the tabernacle of God is among men and he wil dwel with them and they shall be his people and God himselfe shal be with them their God 4 And God shal wipe all teares from their eyes and death shal be no more neither neither sorow neither crying neither shal ther be any more paine because the former things are past 5 And he that sate upon the throne said behold J make all things new And he said unto me write for these words are true and faithfull 6 And he said unto mee it is done J am Alpha and Omega the beginning the ende I wil give to him that is a thirst of the well of the waters of life freely 7 He that overcometh shall inherite all things and I will be his God and he shal be my sonne 8 But the fearfull and unbeleeving and abominable and murtherers whore mongers and sorcerers and Idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death 9 And ther came to mee one of the seven Angels which had the seven vials ful of the seven last plagues and he spake unto mee saying come I will shewe thee the Lambes wife 10 And he caried mee away in the Spirit in a great and high mountaine and shewed mee that great city that holy Hierusalem descending out of heaven froÌ„ God having the glory of God 11 And her brightnes was like unto a stone most pretious as a Iasper stone shining as Crystal 12 It had beside a great wall and hie having twelve gates at the gates twelve Angels and names written which
are the names of the twelve tribes of the childrē of Israell 13 On the East part there were three gates on the North side three gates on the Southside three gates on the Westside three gates 14 And the wall of the city had twelve foundations in which were the names of the Lambes twelve Apostles 15 And he that spake with mee had a golden reed for to measure the citie withall and the gates therof and the wall therof 16 And the city lay foure square whose length is as large as the breadth of it the length and the bredth and the hight of it are equall 17 And he measured the wall therof a hundreth fourty foure cubits by the measure of man that is of the Angel And the building of it was of Iasper 18 And the city was pure golde like unto cleare glasse And the foundations of the wal of the city were garnished with all manner of pretious stones 19 The first foundation was of Iasper the second of a Saphyr the third a Chalcedonie the fourth an Emerande the fift a Sardonix 20 The sixt a Sardius the seventh a Chrysolite the eight a Beryll the ninth a Topaze the tenth a Chrysoprasus the eleventh a Jacynth the twelft an Amethyst 21 And the twelve gates were twelve Pearles every gate is of one Pearle the street of the city is pure gold as shining glasse 22 Neither saw I any temple therin for the Lord God almighty and the Lambe are the temple of it 23 And this city hath no need of the Sunne neither of the Moone to shine in it for the glory of God doth light it and the Lambe is the light of it 24 And the Nations which are saved shall walke in the light of it and the Kings of the earth shal bring their glory and honour unto it 25 And the gates of it shall not be shut by day for there shal be no night there 26 And the glory and honour of the Gentils shal be brought unto it 27 And ther shal enter into it no uncleane thing neither whatsoever worketh abomination or lyes but they which are written in the lambes book of life Analysis HITHERTO hath bin the maner of gathering the Church afterward is declared what shal be the condition of it being gathered Which is shewed to be most happy first generally from the things seen a new heavē earth ver 1. the holy city ver 2. also from things heard partly in common touching the presence of God with men ver 3. Of the removing of calamities ver 4. a new restoring of al things ver 5. partly in private concerning the certainty of the Prophecy ver 5. of the mystery now fulfilled v. 6. and the rewarding both of the godly ver 6.7 and also of the ungodly ver 8. And such is the generall declaration The particular relateth the revealing cause an Angel ver 9. 10. And the thing revealed universally ver 10.11 By parts in respect of the wall and city and essentiall parts as the forme of the wall ver 12.13.14 The forme of the city ver 15.16.17 Afterward of the common matter ver 18. Speciall of the wall ver 19.20.21 Speciall of the city ver 21. The externe arguments by which the glory of this city is set forth is first God himself who is both the temple ver 22. and the light of the city ver 23. Secondly the Gentiles which shal bring their glory to it ver 24 both free from all feare and suspicion ver 25. also from any defiling by contagion ver 27. Thirdly a mervailous aboundance of things necessary the continuance of this glory in the chap. following Scholions 1 After J saw a new heauen The opinion of the resurrection from the ende of the former chapter hath mooved very many to interpret al these things of the Church as it shal be at length in heaven But wee have shewed that neither the last resurrection is intreated of there neithe doth the Spirit describe here to us the Angelical blessednesse of the Saincts after this life but of them yet conversing upon the earth as the thinges which are mentioned doo manifest in their places Neither perhaps is it needfull that the heavenly inheritance should be adorned with words which all know wel ynough to surmount any praises whatsoever even they also in whose eyes the Church on earth is otherweise despised but concerning this her estimation is lesse with mortall men then ought to be because shee is a stranger wherupon ther may hav bin a necessary reason to set forth more largely the glory and dignity of it The descriptron wherof notwithstanding maketh a way to comprehende in minde that celestial happinesse For if the magnificence of the spouse be so great on earth of what sort are those things which God hath prepared for his with himselfe But the mind is weakened at the thinking of this let us therfore turne our eyes aside to this earthly pleasantnes greater indeed then all words can set forth yet more capable to our senses and which within a few yeeres shal be made clare to the world The interpretation of the new heaven and earth may be taken out of that to the Hebrewes chap. 12.26 whose voice then shooke the earth but now hath declared saying yet once more will I shake not onely the earth but the heaven where to shake heaven and earth by the interpretation of the Apostle himselfe is to abolish the old manner of worship and people For heaven by trāslation is the temple and whole legal worship wherof that temple was the seate and place where it abode long as Heb. 8.5 From whence to shake heaven is to abolish that worship The earth are men and more properly the Israelites a people to whom that legal worship did belong Therfore to shake the earth is to shake the Israelites to remove them out of their place Neither hath the common use of speaking through this book digressed any whit from this signification of the words where heaven is the more pure Church the earth the degenerate citizens as we have seen in their places Even as God therfore in the first comming of his sonne shooke the heaven and the earth in reiecting that old both worship and people and ordaining and choosing a new so againe when it shal please him to have mercy on the forsaken nation and to bestow upō it salvation by Christ he shal darken the former glory of heaven earth making the dignity and honour of his new people so famous as if he had created all things a new Vherunto belongeth that of Isaiah For behold I will create a new heaven and a new earth as thoug he should say I will appoint a most pure manner of worshiping mee and wil take unto mee a new people in whose assembly I wil be honoured chap. 65.17 Of which sort is that of the Apostle If any be in Christ he is a new creature old
things ar passed away all things are become new 2 Cor. 5.17 ¶ For the first heaven and earth were passed away Shal the Church then faile utterly among the Gentiles For heaven noteth out more pure godlinesseâ— as we said even now How this should be abolished it may be doubtfull because of those things which wee have mentioned before As concerning the earth it is not so doubtfull considering that the Spirit hath already taught sufficieÌ„tly that the Pope of Rome with his whole falsely so called Catholique flock shal be rooted out utterly before this day As then touching the reformed Church shal the receiving of the Iewes cause the alienation of the Gentils as before time the casting away of them was the reconciling of the world Rom. 11.15 It may seem so in deed especially considering that the Apostle affirmeth in the same place that a certain fulnesse of the Gentils shal be accomplished as is like at the calling of the Iewes ver 25. but yet notwithstanding in this very chapter the Revelation teacheth otherweise to weet that the Gentils which shal be saved shall walke in the light of it and the Kings of the earth shal bring their glory and honour to the new Ierusalem ver 24. Yea Paul in the place before said plainly avoucheth that the Church shal be very flourishing amoÌ„g the Gentils when the Iewes are called For saith he if the casting away of the Iewes be the reconciling of the world what shall the reconciling be but life from the dead This is as if he should say what shall the receiving be but as it were a general resurrection wherby they that are dead in sinns among all nations comming at length to the truth shal be made partakers of eternall life by faith in Christ From which wee gather that the fulnesse of the GeÌ„tils is not a certaine ende of beleeving at the calling of the Iewes so that faith among the Gentiles afterward should utterly perish eveÌ„ as no more can be powred into a full vessell but a more aboundant accesse of all nations of the earth toward what part soever their countreyes doo extend obeying the Kingdome of Christ according to that saying the Lord shal be King over the whole earth in that day shall ther be one Lord and his name shal be one Zach. 14.9 And the Lord will destroy in this mountaine the figure of this vaile that is spred upon all nations and the cover wherwith all nations are covered he will swallow up death it selfe into victory and the Lord Iehovah shal wipe away the tears from all faces and will take away the reproach of his people out of all the earth Isaiah chap. 25.7.8 For then they that dwell in the wildernesse shall kneele before him and his enemies shall licke the dust The Kings of the Ocean sea and of the Ilands shall bring presents the Kings of Sheba and Seba shall bring gifts Finally all Kings shall worship him and all nations shall serve him Psal 72.9.10.11 How then in this celebrating shall the new heaven passe away that is the more pure Church among the Gentils Must we distinguish concerning the GeÌ„tils wherof some are yet strangers from Christ othersome are named Christians now by the space of many ages as we of Europe first of all Shal they come to the Chuâ—ch as the Prophecies even now alâ—â—adged declare and many others agreeing with them Shal these depart and fall away as the vision seemeth to shew which these words doo set forth The fiâ—st heaven saith he passed away What other heaven is then among 〈◊〉 according to the sense of this Prophecy then among us of Europe for the most part Certainly the promise made to the Chuâ—ch of Philadelphia increaseth the suspition to weet that it should be a pillar in the temple of God never to be cast forth chap. 3 12. Why is this attributed as proper and peculiar to it if all the rest enioy the same benefit alike It seemeth therfore that as once the unfruitfull fig tree was cut up and the ill husbanded vineyard being taken from the old farmers was let out to other Luke 13.6 Mat. 21.41 So the Church now a long time evill entreated among them of Europe doo purpose to trusse up bag and baggage and to forsake them at length who have long since forsaken the purity and love of it What though now it be called heaven the heaven themselves are impure in the eyes of our God Iob. 15 15. And the more in deed at this time our heaven which rather enioyeth such nam in respect of the Popish infernal gulfe thaÌ„ for any heaveÌ„ly clearenesse of his own But that seemeth to be repugnant to this calamity of Europe that after the first resurrection there are a thousand yeeres of reigne with Christ chap. 20.6 that is ther shal be among those nations to whoÌ„ this resurrection hath befallen a continuance of the truth by the space of so many yeeres from the beginning of the restauration therof But wee know that this was proper to our countreyes But it may be answered that perhaps this reigne shal be such as was that of the thousand yeeres before that resurrection when the Divell was bound chap. 20.4 when the Kingdome was of a few elect in whose hart was the love of the onely salvation-bringing truth howsoever the Antichristian impiety savoured better to all the rest of the multitude Certenly other scriptures seeme to leane more this way threatning that al religion shal be so defiled with so many corruptions that fearce any wholesome footstep of it shall remaine entire And who is so ignorant of things that hath not iust causes inough to feare much especially when he seeth the word of God to be despised every where new errours to spring up daily old to be brought back again from hell al godlinesse to be converted into gaine and ambition Many indeed are the arguments that the glory of God wil depart from us shortly as once from the temple at Ierusalem Ezech. 9.3 Vnlesse peradventure some comfort ariseth from hence that this departure of the first heaveÌ„ and earth may be understood not of the utter decay of the truth among the Europeans but of such a renewing among the Iewes in comparison of the excellency wherof whatsoever was excellent before may be said to have passed and vanished away when the light of the moone shal be as the light of the sunne and the light of the Sunne sevenfold as the light of seven dayes the Sunne shall blush when the Lord shall reigne in Sion as wee have heard out of Isaiah or finally unlesse it hath some weight that the Spirit here speaketh so exquisitely not saying the former heaven and former earth were passed away but the first heaven and the first earth as though these words respected not the Gentiles at all but onely the legall worship which rightly one may call the first heaven ordained at the first of God himselfe But the Christian people
of the Gentils was neither the first people of God neither were the rites observed by them the first ordinances delivered froÌ„ heaven As though the words should give this sense at last albeit this people of the Iewes al the time of their reiection thirsted after their old ceremonies and worship and boasted openly that they should have at length free leave to use their auncient custome which we know they vaunt of even in these dayes yet in this restoring they shall conforme themselves wholly to the will of God in such sorte that willingly renouncing their old ordinances which then they shall acknowledge to have received an ende in Christ they shal make manifest to all men that the first heaven and earth which they looked for in vaine were passed away for ever This last seemeth to be of no small force to shewe that the reason of the order of the first heaven and earth should not be between the GeÌ„tils and Iewes but onely among the Legal and Christian Iewes The care that I have hath made mee to search out all corners to my power now let the iudgement be in the power of the Christian reader which of these is the beast ¶ And there shal be no more sea The sea is degenerat and corrupt doctrine which shall have no place among this new people whose glassie sea shal be like Chrystal most pure most cleare void of al saltnesse and muddy grossenesse as is that in chapter 4.6 Which also is said in respect of the Iewes themselves and those errours which in these daies they deffend so obstinately there is not a comparison of the Gentils with the Iewes handled in this place The Gentile sea that I may so say and thath grosser was consumed already when the Popish nation was destroyed the purer sea of the reformed Church is of glasse chap. 15.2 and shall not be abolished The Iewes even hitherto have their own sea most grosse most foul with many forged tales touching the Messias the legal worship the righteousnes of the law and many other points of salvatioÌ„ al which shal now be so dryed up that not a drop of the former sea shal remaine 2 And I John sawe the holy City In such weise then was seen the new heaven and earth now the holy city is exhibited which is so called for excelleÌ„cy sake The Church also of the Gentils is that new and heavenly Hierusalem as in the Apostle but ye are come to mount Sion and to the City of the living God the heavenly Hierusalem and to the company of innumerable Angels Heb. 12. and Gal. 4 But our Hierusalem being deformed with many errours and contentions shal cause that this most pure shal appeare altogither new Aretas the Compl. the Kings Bible doo omitt the name Iohn reed thus and I saw the holy City the new Hierusalem ¶ Coming down from God Theâ—fore this Hierusalem shall have her seate on earth the heavenly shal never come down but shal remaine fixed in heaven where Christ sitteth in glory at the right hand of the Father I goe saith he to prepare a place for you and when J shall have gone and prepared a place for you I will come againe and take you unto my selfe that where I shal be there you may be also Iohn 14.3 And againe Father J will that those which thou hast given mee be with mee where I am Iohn 17.24 Wee shal be caught up in the cloudes to meete the Lord in the atre and so shal be with the Lord 1 Thess 4.17 And to what ende should HierusaleÌ„ come downe from heaven which by and by after the general resurrection al the elect shal be in the heavens Peradventure wilt thou say it might come down that Iohn might see it If it had come downe for this cause Iohn should rather have been caught up into heaven to behold it then that shee should be let downe to the earth He was commanded before to come up into heaveÌ„ where through the dore opened he saw the forme of the militant Church chap. 4. how much more now should he have gone up that he might behold the same triumphing Therfore these words doe manifestly distinguish the new Hierusalem pilgrim from the inlandish Albeit that be called also heavenly because in very truth it is such both by birth and also by the right of the inheritance as Paul saith For that Hierusalem which is from above Gal. 4.26 It cometh downe therfore from God because his singular power and mercy shall appear in building up this new city The increase of the whole building shal be so swift and the glory and dignity so great that all with one consent shall acknowledge the hand of God and shall declare him to be the onely artificer ¶ Trimmed as a bride To be presented to her husband not yet hitherto given by a marriage accomplished After the last resurrection the marriage shal be accomplished it shal not be a preparing for time to come This bride was adorned with pure fine linnen and the Iustifications of the Saincts chap. 19.7.8 But observe that the city seen ere while is now called the bride and more plainly after ver 9. Come saith the Angel I will shew thee the bride the Lambes wife Therfore this city is the whole multitude of the faithfull the most sweet and straight communion of all which among themselves the Spirit declareth very well by such a forme of city The members of the body are used sometime to the same end but the similitude of a city setreth before our eyes a certaine more lively image There is a greater variety of things in a city and a further difference of duties which yet are ioyned togither and conteined with the same law and respect one chiefe good of all This therfore notably representeth how the faithfull most differing in function office and course of life doo grow unto one Holy body 3 And I heard a great voice from heaven saying c. He commeth to that part of the glory which is declared by the things heard The Tabernacle properly belonged to the Iewes and old worship from whence here it signifyeth the whole divine worship of that people to which before the tabernacle was peculiar Togither also it sheweth that the manifestatioÌ„ of Gods glory shal not yet be perfit such as the Saincts shal enioy after the last iudgment But howsoever it shal be farre more aboundant then never before yet men shall see God as through a glasse and riddle not face to face they shall know in part onely not as they are known 1 Cor. 13.12 A tabernacle is fit for the Church being in pilgrimage not for that which hath gotten a firme seate in her owne countrey ¶ And he shall dwell with them and they shal be his people Then God himselfe shal take upon him the protection of the Saincts according to the forme of the covenant Gen. 17.1 then the Saincts shall submit themselves willingly to be governed of
the glory to come which shal be revealed in us by which words saith he our good deserts ar not compared with the future blessednesse but the sufferings that is the labours which we suffer for Gods sake as though he should say our sorowes cannot be compared with the joyes of the blessed although the endurings of griefes in as much as they come from grace are worthy doubtlesse of eternal life Consider the fraude of the Iesuite who having nothing to answer to this place flyeth to an other from whence some shew of an answer might be taken But that I may not now examine that of the Romanes why telleth he us of sorowes and af lictions not to be compared with the ioyes of the blessed of which nothing at al is spoken in this place Here teares death sorow crying all labour is banished away before in ver 4. so as nothing is more unmeet as to dreame of such a comparison For in these words it is shewed that not onely the sorowes of this life are inferiour to the ioyes of the blessed but also that the thirst hunger and most fervent desire of godlinesse than which nothing can be of greater esteeme in a man doo not obtaine life by their merit but by the meere grace mercy of God Neither is that of the fained Ambrose lesse frivolous and also of Thomas and Rupert who wil have the word freely therfore to be said because although eternall life be due to the merits of the righteous condignly yet the merits themselves could not have bin merits without grace which was given freely For if they would rather have spoken with the Holy Ghost then from their owne perverse braines they would never have said that any grace is given to men by whose helpe they might doo workes worthy of eternal life when here it is said expressely that the reward of the most excellent workes is alto gither freely bestowed and not condignly 7 He that overcometh shall inherit all things For none shal attaine to this happinesse but he which shall behave himselfe valiantly in that battell with the Dragon of which in the former chapter Yee therfore ô Iewes shew your selves men It shal be a terrible warre if ever at any other time Dan. 12.1 Yet notwithstanding feare not neither fainte in your mindes The victory is sure and after the victory eternall ioy 8 But to the fearfull and unbeleeving The reward of the wicked which first are called fearfull fearing them which kill the body and denying Christ before mē Mat. 10.28.33 desiring to save their life but in very truth loosing it Mat. 16.25 Of which sort peradventure there shal be some in respect of the greatnesse of the danger when the Turk the Dragon shal threaten most cruell destruction to them that professe Christ Vnbeleevers are they which shall refuse the truth openly For every one shal not be converted but it seemeth that some by the iust iudgement of God shal remaine in their former stubburnesse as we have observed before out of Daniel Abominable are men of desperate naughtinesse and impudently wicked whom al mē every where detest Aretas and Montanus doo reade before abominable the word sinners as also the Cōplutent edition and the Kings Bible But these sinners are alone with abominable men notably wicked and desperate But why is ther mention of Idolaters when al the Iewes generally doo hate Idols It may be that some have turned away to the Romish impiety although this be a rare thing ioint also that Rome before this time shall be destroyed Therfore these things may be understood of the Gentiles as also al other kinds of sinnes which have bin reckoned hitherto who cleaving to their Idols shal have no part in this holy city of wich in the meane time al the godly shal be freedenizens whersoever they shal live Lyars also are excluded that is such as reioyce in lying as hypocrites dissemblers and they who make some shew of religion having no tast therof n their hart Observe how with those horrible sinnes he mixeth some lesser in the common opinion that no man should deceive himselfe by supposing that if he refraine himselfe from those greater he may followe the smaller without danger of punishment But the thing is nothing so he that continueth in the least without repentance must know that a place is prepared for him in the lake of fire hither shal be thrust al this company and they who are of the same condition Not because al the wicked shal descend presently at that time into hel but because they shal be convinced and condemned by the sentence of the holy Church which is as if God should pronounce it from heaven and should strait way drawe the condemned unto torment 9 Then came to mee one of the seaven Angels Hitherto the generall declaration the particular followeth And first by whose helpe this thing is to be manifested this is one of the seven Angels of which wee heard in the chap. 15. and as it seemeth the last who was to poure out his vial into the aire Frō which it is evident that this new Hierusalem is within that time wherin the vials are powred out for which cause there is so exact a repeating of his office that he is one of those seven Angels which have those seven vials full of the seven last plagues least any in wandring rashly should passe over the boundes that are set ¶ Come I will shew thee the bride Did not Iohn see it before ver 2. But there through a windowe and somewhat confusedly but now more distinctly and clearly The first shew of the newe descending Hierusalē shall seeme faire but after that it shal have abode on earth somewhile then it shal be seene farre more noble For we gather from the former thinges that these words doo shew the event as also that which the Angel inviteth for to behold whence we learne from the analogie of those things which hav bin said before that some holy man by published writing shal manifest to al the faithful rhe most divine maiesty celestial glory of this Church But we see these things yet a farr off and darkly the day at lēgth shal make this thing most cleare 10 And he tooke mee up by the Spirit into a great and hie mountaine He entreh into the description of the city more fully then before yet notwithstansting shorter in these two verses Therfore that Iohn might throughly knowe the bride he is taken up into a hie and lofty mountaine The first condemnation of the whore was seen in the wildernesse chap. 17.3 but the glory of the bride shal be revealed in a hie mountaine in the eyes and light of the whole world This mountaine seemeth to be that which Isaiah speaketh of In the last times the mountaine of the house of the Lord shal be set in the top of other mountaines and exalted above the hilles that all nations may flow unto it chap. 2.2 VVorthily is
this mountaine called great and hie which is set in the highest toppe and height of other mountaines Therfore whatsoever excelleth in dignity on earth the excellency of this Church shall passe it In this mountaine shal be seen the beauty of this city as if her cityzens dwelling within the walles should pereeive most plainly her reverend and divine worthines which cannot be so manifest to them that dwel farther off in remote countreyes And many Iohns that is godly and holy men leaving their places of abode shal flee unto this mountaine not that being superstitious they may visit holy places but that face to face they may behold the glory of the Lord and enioy being present the gladnesse of the saints For can any thing be more longed for then to be conversant with them which shal worship Christ most purely and most holily according to his ordinance alone and with most fervent affections It shal be certenly an excellent patterne of our felowship with the holy Angels But it is sufficient to touch these things in a word least I may seeme to some men to delight my selfe with a sweet dreame But let us observe that if these things should be spoken of the saints countrey after the last iudgement no Olypus would be high ynough to shewe it manifestly 11 And he shewed mee that great city This city is great and most ful of citizens hitherto it hath bin alwayes contained within a smal number of men now first of al called great her boundes being inlarged and increased with a ful multitude It shal be farre more glorious in this respect seing that the more common good surmounteth it selfe But beside these shee is holy and commeth downe out of heaven from God Of which things we have seen before This is a new thing that shee is adorned with the glory of God that is that shee hath the presence of God manifested in her by a certaine glorious beauty as it is declared in those things that follow To this ende the temple before was filled with smoke after the old manner of appearing in the tabernacle and temple but now there shal be an other way God shal give a more cleare shew of his maiesty then ever before this time either with the Iewes or Christian Gentils Moreover also it hath a light which is like to a stone most pretious c. What is this light Not any brightnesse with which the city shineth by her owne purity although of it selfe it shal be most beautiful but a light which is conveyed into it from an other For so Phoster signifieth to weet such a thing as sendeth forth light from it selfe as the Sunne Moone Starres candle torch the like Therfore the Grecians translate these wrds of Gen. 1 16. tous duo Phosteras tous megalous those two great lights And also Paul Phainesthe hos Phosteres shine yee as starres Phil. 2.15 Therfore the Phoster of the city is that which giveth light to the city the which light shee draweth frō an other and hath it not naturally From whence then is it ministred From the very glory of God for these thinges depend on the next before going as though he should say I sawe the City having the glory of God which glory of God being the light of it was like a stone most pretious c. which interpretation is affoarded by the 23 verse after where the office of lighting the city is given to the glory of GOD. But why is this light like to a stone most pretious and not rather like to the Sunne or Starres Because perhaps the light of the Sunne doth burne and blindeth the eyes rather more agreable with an overthwart looking upon it then a direct The shinning of the stone is altogither harmelesse very much grateful and pleasant yee the more that one looketh upon it the more agreable it is in which respect it representeth most excellently the pleasantnesse of the divine knowledge For the nature of this is to recreate and cherish the fainting soule even with the onely sight of her beauty but yet much more if any with a serious contemplation doth fixe the eyes of his minde upon her The light and glorious brightnesse of al other thing as of the Moone and of the Starres is overwhelmed by the bright-shining beames of a greater light The brightnesse of a stone compareth with the sunne neither is diminished but increased by the beame therof even as there is not any glory so great that can darken the glorious maiesty of God The things which are lightsome with us as torches lampes candles alwayes stand in need of some matter wherwith fire is kept burning otherweise they would be turned by and by into darkenesse the sparkling brightnesse of a stone is naturaly ingendred in it which hath no need of any outward helpe but shineth alway by his owne flame so as it representeth before our eyes the eternal light of the most High God in this respect also But the Kind of stone is also expressed For it is like a Iasper stone cleare as Chrystall The Iasper is a most noble Iewel both for antiquity and for variety The likenesse to cleare shining Chrystal describeth a certain kind of it which shineth through most purely darkened with no colour Therfore the Iasper like Chrystal is that kind of Iasper which is commonly called Aerizula resembling the most cleare ayre Here it noteth the most excellent glory of God shining in this city which no spot of earthly filthinesse doo make darke as it is wont to come to passe where any humane invention is patched to Gods ordinances 12 Jt had beside a wall Now he expoundeth the matter particularly first the things which belong to the forme of the wall which is great and hie that is long broad and hie firme on every part The description wherof had bin superfluous if it should belong to the heavenly city to be expected after the last iudgemēt which al know wel inough to be set free from al danger But the celestial Hierusalem on earth which we have seen tossed with very many stormes from her first beginning even unto this day hath had need of this defence and fortification of walles least any should feare the same thing touching this city which he knoweth to hav happened to the same in former times But this forme hitherto belōgeth to the whole wall The parts are the gates and foundations The gates ar notable for their number the watch the names written upon them in this verse then for their most cōmodious situation in the thirteenth verse which al ar so described that they may declare a most ready way into this city which no impediment shal hinder Hereunto first of al the twelve gates have respect that an entrance be prepared for every tribe apart to to the ende that it may be more free and ready For the same purpose are the twelve Angels being the watch who doo waite at the gates to open them and to
accomplished wherof hope is given in this book For as the soules under the altar cryed with a loude voice desiring deliverance ch 6.10 so the faithful through hope of the future marriage leap for joy greatly desire that day to be shortned ch 19.7 For the word Spirit signifyeth here every faithfull in whom the Spirit dwelleth the word bride the whole Church cōpany of the faithful The godly al of thē both severally ioyntly desire the same by prayers ¶ And he that heareth saith come As though he should say this is not only the desire of the Church present but also of it proceeding from day to day even unto the last ende Every of the elect at the first knowledge of these things shal be inflamed with the same desire with their ancetours ¶ And let him that thirsteth come Neither doo these things serve onely to inflame but also to satisfy the mindes which is the peculiar property of Gods word And that nothing may be wanting to certenty thou must understand that this Prophecy doth give hope of salvation to men not by expectation of a due reward but by the grace and mercy of God alone It publisheth a free salvation onely as all the rest of the sacred scriptures not due to our desertes A notable rule of the heavenly truth 18 19 For I testify togither Hitherto the rehearsing of the former testimonies and arguments which were used here and there in this precedent book Now Iohn addeth a certaine newe one but of the same divine authority with the former to wit that this Prophecy is most true and unviolable which it is not lawfull to violate eyther by adding or taking away even the least thing without extreame punishment Which being proper onely to the word which cometh down from heaven this Revelatiō must needs be put into the same degree Deut. 4.10 and 12 32. 20 He that c. Christ himselfe who is called that witnesse both in respect of the Gospel which he hath brought into the world also of this Prophecy which is grounded on his authority onely In conclusion the whole matter is sealed up both by his testimony repeated Iohns pryer 21 The grace c. The usual forme of concluding Epistles such as is this whole Prophecy sent to the 7 Churches by the commandement of Christ himselfe chap. 1.11 Come L. Iesus Glory praise be to God for ever Amē I give thee thankes Almighty and everlasting God because thou hast lead mee blind and unskilful man of no reputation of no iudgement of no wit by thy onely mercy for Christs sake through this unbeaten wildernes hast made mee to view many secret corners and hast given mee a safe iourney by the dennes of the Dragon and wilde beasts Even so ô Father for such is thy good pleasure Thou chusest the unnoble base men of the world hast foūded strēgth from the mouth of babes sucklings that no flesh should reioyce How incōprehensible is thy wisedome how admirable thy truth How iust holy at al thy wayes Who shal not fear thee I would gladly tell thy prayses but my tongue doth lacke wordes the words a minde Whither soever my mind shal turne it selfe it is swallowed up of thy infinitnesse If it shal ascend into heaven thou art hyer if it shal cōsider thy workes thou art greater if it doth meditate on thy holinesse thou art purer then the very Sunne O wonderful deepnes unmeasurable bottomlesse pit how dost thou compasse us about on everie side art comprehended no where What mortal sight cannot be overwhelmed with this so infinite brightnesse Therfore my sight turneth frō the light that no man can come unto that it may consider thee through the cloud of the creatures Chiefly it delighteth much to behold thy most pleasant face in thy Sonne But as in this glasse thou art most visible so art thou most admirable so farre surpassing our understanding as thou dost abasse thy self neer to our sense Thou art great ô Lord abov al that can be either said or thought grāt that we may reverēce thy exceeding greatnes which the world cōteineth not that we may feare thy presence which the eyes see not that we may adore thy maiesty in cōparison of which the universal creature beneath is nothing that we may embrace thy goodnes wherwith thou followest us most unworthy men Accomplish at length thy great mystery let the world acknowledge thy long delay to hav bin for thy onely mercy not of forgetfulnesse or neglect of thy promise Destroy the Romish Beast and the Constantinopolitan Dragon build up thy new Hierusalem wherin Christ shal raigne and the saints shal beare rule togither with him to enioy for a time a blessed raigne on earth and most happy and eternal with thee in heavens Heare ô Father to whom no thought of the mind is unknown Be thou present who art no where absent but heare the prayers before whom thou hast gone before by thy decree Then will wee bring forth our harpes sing praises to thee celebrating thee the one three God the Father the Sonne Holy Ghost to whom be all honour praise and glory for ever and ever Amen FINIS