the Church with Antichrist with the issues thereof as the fift and sixt notwithstanding in the conclusion of every one of them a description of the last judgement with the punishments of the wicked and reward of the Godlie are expressed eyther literally or figuratively as I have allready shewed in the preface The reason of which repetition is wondred at but cannot be declared by such interpreters who judge that the historie of the Church is described in these visions without any intermission whereas the observation of our method doth clearly manifest the same The second vision is contained in Chap. 4.5.6 7. And it consisteth first of a preparation unto the vision in which Iohn saw the majestie of God sitting on the throne and the great attendance given unto him chap. 4. And in his hand a booke sealed with seven seales chap. 5. At length opened by the Lambe The fower Acts of the second vision Secondly it containes the vision it self representing in fower distinct acts the historie of the Church from that time unto the end of theworld In the first Act is propounded the different state of the Church from the time of the Romane tyrants untill the rising of Antichrist in the first 600 yeares prefigured in the opening of the first foure seales Chap. 6. v. 8 The second Act is an opposition of the foregoing proposition for the comfort of the martyrs and especially those who suffered under the pale horse at the opening of the fift seale Chap. 6. v. 9.10.11 The third Act is an amplification of the calamities of the Church under the Easterne and Westerne Antichrist after the revolution of the first thousand years and thence forward revealed at the opening of the sixt seale Chap. 6. v. 12.13.14 And in the last place the fourth Act containes the final end of all the combats of the Church fearfull indeed and tragicall unto the wicked but happie and glorious unto the faithfull martyrs and Christs sealed ones Chap. 6. v. 15.16.17 Chap. 7. unto the end Now this is the true state or distribution of the second vision And so we come to handle the interpretation thereof THE ARGVMENT and parts of Chap. IV. THis chapter is a preparation to the second vision and containes a description of the divine majestie of him that sate on the throne the scope and drift thereof is to let the faithfull understand that however they are pressed with afflictions in this life yet they have a glorious and omnipotent judge in the heavens to revenge their cause The Chapter hath two parts In the first appeareth the glory and majestie of God sitting on the Throne v. 1.2.3 The second containeth a twofold description 1. Of the companie of the foure and twenty Elders And 2. Of the foure beasts with their thanksgiving from v. 4. unto the end of the Chapter The first part of the Chapter The Majestie of God sitting on the Throne 1 After this I looked and behold a door was opened in heaven the first voyce which I heard was as it were of a trumpet talking with me which said come up hither and I will shew thee things which must be hereafter 2 And immediately I was in the spirit and behold a throne was set in heaven and one sate on the throne 3 And he that sate was to look upon like a Iasper and a Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald THE COMMENTARIE AFter these things I saw That is after I had seen the first vision for however Alcasar supposeth that the foregoing Chapters are as a prologue to the booke Yet Ribera and that groundedly doth acknowledge here a second vision because John saith After these things I saw that is after those things alreadie related I saw yet other visions And behold a door was opened in heaven As formerly I have shewed so here againe I would have it to be observed That we are not to search for mysteries in every particular of the visions but onely in those circumstances which doe concern the quality and scope of them Let others if they pleas by heaven understād the Church by the door opened the sence of the scriptures there interpreted by which we search and find out the mysteries of God But for my owne part I understand it simplie of the place where these things were seen of Iohn to wit not as formerly in Patmos but in heaven where as upon a larg and ample theatre the Acts of this vision were represented unto him And thus the following visions are differenced from the first as beeing of a higher nature He therefore saw a door opened in heaven that is he saw heaven opened within the heavens an open Pavilion or stage alluding to the custome of commoediants Act. 7.56 Steeven also the first Martyr saw the heavens opened towit corporally but John saw this in the spirit as it is in v. 2. however we may hence truely conclude that neither the perspicuity of the mind nor bodelie eyes of man can reach to heavenlie things except the Lord doe open heaven unto him And the first voyce The positive is here by an enallage or change of words put for the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 former as Chap. 2.4 thou hast left thy first The voyce of Christ revealing the revelation that is thy former love And 1 Tim. 5.12 They have cast of their first that is their former faith he meaneth that great voyce as of a trumpet speaking unto him Chap. 1.10 For as there v. 1. it is said that Christ shewes unto his servants things that must shortelie come to passe So here this great voyce saith come up hither and I will shew thee c. So then both this and that is the voyce of Christ the revealer of the revelation Which must bee hereafter That is the hidden things of Gods secret counsell concerning the future condition of his Church in the world from this present time untill the end thereof Thus he brieflie openeth unto Iohn the argument of the following prophesie not for the satisfying eyther of his or our desire after the knowledge of novelties but to arme the Godlie with comfort against the approching troubles 2 And immediatelie I was in the spirit that is in a traunce as Chap. 1.10 he ascribes it unto the spirit least he might be thought to relate a dreame for he saw these things waking by which it appeareth that he was come to himself after the first vision and beeing again ravished he saw another vision although it is not manifest what distance of time there was betwixt them and ascended from Patmos by the commandement of Christ up into heaven not indeed by any locall motion but inward illumination the holy Ghost representing these things unto his understanding and revealing the mysteries thereof unto him which kinde of visions are called intellectual as we noted on Chap. 1.10
royall Priesthood to God and Christ c. 5. And in their mouth was found no guile The sixt title is their integrity they are without hypocrisie both in faith Their integrity word and manners This indeed is truely said of Christ alone Isay 53.9 But attributed to the sealed by participation with Christ their head August hom 11 in Apoc. and by imputed righteousnesse He saith not saith Austine there hath not been but there is no guile found c. for such as the Lord findes a man when he cals him hence such also he judgeth him to be c. For they are without fault before the throne of God These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings bible hath not Innocency yet the old Latine and the other Greeke copies have them The last commendation is their innocency and full perfection before God The cause both of this and the former commendation is shewed before viz. because they have washed their robes in the blood of the Lamb Therefore they all are without guile and spot The which if it be referred to the state of this life we must againe understand it that they are such by imputation and and inchoation And then the words before the throne of God signifie not the place but their esteem in Gods judgement as if he should say They are without fault not in themselves and before men but in the eyes judgement of God freely absolving the faithful from all pollution and accounting them as without fault because of the blood of the Lamb If unto the state of the life to come then before the throne not onely signifies the place but also the cause of the blessednes of the sealed ones in heaven for being without fault they shal enjoy the perpetual sight of God which shall be their persect blessednesse And this is that which he said Chap. 7.15 Therefore they are before the throne of God and serve them day and night The second Part of the Chapter Of the three Angels publishing the everlasting Cospell against Antichrist 6 And I saw another Angell flee in the midst of heaven having the everlasting Gospell to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 7 Saying with a loud voice Feare God and give glory to him for the houre of his judgement is come and worship him that made heaven and earth and the sea and the fountaines of waters 8 And there followed another Angell saying Babylon is fallen is fallen that great citie because she made all nations drinke of the wine of the wrath of her fornication 9 And the third Angell followed them saying with a loud voice if any man worship the Beast and his image and receive his marke in his forehead or in his hand 10 The same shall drinke of the wine of the wrath of God which is powred out without mixture in the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. 11 And the smoake of their torment ascendeth up for ever and ever And they have no rest day nor night who worship the beast and his image and whosoever receiveth the marke of his name 12 Here is the patience of the Saints Here are they which keep the Commandements of God and the faith of Iesus 13 And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them THE COMMENTARY ANd I saw another Angel Here followes the second part touching the Angels preaching against Antichrists kingdome Who these are and to what times the prophesie appertaines is much questioned All agree in this that these Angels represent the Preachers of the Gospell in the times of Antichrist But Popish expositours referre the same to the last foure years of the world in which time they absurdly imagine that Antichrist shall beare the sway For how should all those things which are treated of touching the Beast and the Whore from the 13. Chap. unto the end almost of the whole Book be accomplished in so short a space Ribera supposeth they are three renowned Preachers of the Gospell in the time of Antichrist But Alcasar by his consequence is forced to reject this interpretation of the Papists And therefore he feineth that these are the three principall writers of holy Scripture Peter Paul and John The which foolish fiction is refuted by the very naming of it Our interpreters doe generally acknowledge that these things appertain to the times of the reformation of the Church but by what occasion this vision is here againe demonstrated seeing it was before foretold in Chap. 11. touching the measuring of the temple they expound not By our Method it is plaine seeing here we handle the Third Act of this vision that these things are to be compared with the Third Act of the foregoing vision In the second vision indeed there was nothing answering to this because there onely the preservation of the sealed or elect under Antichrist was manifested to Iohn the which is here also treated of in the first part of this Chapter But in the third vision we have the measuring of the temple and the prophesie of the two witnesses Chapter 11. representing unto us the reformation of the Church that should be in the last times unto which therefore we are to returne for the two that is a few prophesying witnesses there mentioned are here said to be three preaching Angels that is they are more then before And this very thing Anselmus as Ribera reports acknowledgeth taking the first Angell to be Elias the second another Prophet and companion of him rightly indeed according to the scope but he erres in the persons But as before we shewed that the measuring of the temple began about the time of the Councell of Constance or a little before so without doubt these three Angels began to preach from that time forward whose ministery no sooner shall be ended but the Beast shall be thrust into utter destruction I saw another Angell flying No Angell had gone before Therefore he was not one of the Harpers or of the multitude of sealed ones Which signifies that from this time another state of the Church was to be looked for An Angell that is a Preacher of the Gospell as before in Vision first the singular number by an enallage being put for the plurall for there should not be one onely but more although at the first but few should zealously set themselves upon the worke of reformation The first Angell is Wickleffe One therefore is named because one should excell and with an heroicall spirit begin the worke This Angell is John Wickleffe Professour of the Vniversity of Oxford a man noted throughout the whole world For when the whole West admired and followed
Andreas well observeth And voyces Namely the terrible voyces of thundrings and lightnings This is spoken appositively for thunder is the voyce of Iehovah shaking the earth terrifying the ungodlie The voyce of Jehovah maketh the desert to quake Psal 29.8 which teacheth how terrible and inaccessible the seat of God is In Chap. 10.3 these thundrings are said to be seven and to utter their voyces wherein there is an allegory as shall be shewed on the place And soven lamps Namely were or stood before the throne of God these are interpreted by John himself to be the seven spirits which he calleth the seven Angels standing before God Alluding to the vision of Zacharie Chap. 4. where the seven lamps on the golden candlesticke v. 2. are v. 10. called the eyes of Iehovah which run to and fro through the whole earth Signifying by eyes the Angels who are as it were the eyes feet and hands of God which is spoken after the manner of men like as Constables and Sergeants are said to be the eyes hands and feet of the magistrate because by them he performeth and knoweth all things that are don in the city The like allusion is in Chap. 5.6 where the eyes of the lambe are the seven spirits of God sent forth into all the earth But of this more in its place Also before the throne The third apparition about the throne is the sea of glasse like unto Chrystall Which sea some of the ancient and they which follow them will have to bee the sacrament of Baptisme said to be of glasse as Lyra supposeth because of its puritie and like to Chrystall because of its character which can never be blotted out Let them who will make use of this interpretation But neither Ribera nor my self do approve thereof Alcasar also judgeth that it cannot bee applied but with violence unto the sacrament of Baptisme Andreas Cesariensis understandeth it of the multitude of Angels and heavenlie powers Others suppose it hath an allusion unto Solomons brazen sea and that the materiall alteration of brasse into glasse which one may see through doth denote the difference betwixt the Law and the Gospell but these allegories will not hold The interpretation therefore of Ribera is more probable applying it to the multitude of men living on the earth who are compared to the sea of shining glasse because the sea is a gathering of many waters by which peoples and nations are signifyed Chap. 12.15 and they are shining because the counsels and the most secret actions of men are before the throne and open to the eyes of God beeing like the clearest chrystall discerning all things Bullinger before Ribera is yet more cleare The sea saith he before the Throne resembling glasse and Chrystall in brightnes and perspicuity signifies this fraile world which is allwayes in Gods sight For the holie scriptures doe type out unto us by the sea in regard of its instabilite noyse and tumultuousnes the mutability and inconstancie of this present world the state thereof beeing more fraile then glasse This exposition I well approve of as beeing indeed most probable As for Alcasars fiction in applying it unto his devised sacrament of Confession it is both a violent and a false wresting of the text So then the sea signifies the world which is said to be before the throne because the same shal be judged by Christ The world indeed doth swell rage against the saintes but it is as fraile as glasse or Chrystall whose waves are easilie broken and held in by the powerfull hand of the Lord. Now this thing is here inserted both for the comfort of John and the whole Church In this sence also and for the same end it is said in Chap. 8.8 the great mountaine burning with fire was cast into the sea Chap. 15.2 they that had overcome the beast are said to stand upon the sea of glasse of which more in its place And in the midst of the throne The fourth apparition about the throne are the foure beasts differing in forme but having eyes before and behinde and each of them sixe wings Alluding to the foure beasts in Ezechiel Chap. 1. And therefore ancient and moderne writers for the most part Whither the foure beasts type out the foure Evangelists understand by them the foure Evangelists which are commonlie expressed and painted in these formes Matthew in the likenesse of a man Mark of a Lyon Luke of an Oxe and Iohn of a flying Eagle Irenaeus applies it to the foure Gospels But Lyra refutes this from the order here observed because the face of a man appropriated to Matthew is here put in the third place he therefore here understands the foure Patriarchal Churches viz. Hierusalem Antioch Alexandria Constantinople But if so where then in the mean time was Rome did she not at all appeare in heaven He tels us she was comprehended under one But which of them or how it was he sheweth not neither indeed could he Besides the old writers doe not agree about the tipes of the beasts in applying them to the Evangelists The common opinion is that Matthew should be the man and Mark the Lyon Lib. 1. de consensu Evang. cap. 6. but Austin Bede will have the contrarie The reason alleadged why Matthew is likened to a man is because he begins his Gospel from the generation of Christ according to his manhood Againe Marc to a Lyon in regard he begins from the preaching of the Baptist crying like a Lyon in the wildernesse so Luke to an Oxe beginning his Gospel with the sacrifice of Zacharie Iohn is the flying Eagle in writing high and great mysteries of Christs divinity But what soliditie there is in these things let others judge It is tedious to set downe their reasons why these beasts should appeare in foure diverse formes First as a Lyon because say they God under the Law of nature shewed his glorie immediately unto the fathers Secondly as an Oxe because the Lord then required such beasts to be offered in sacrifice Thirdlie as a man because the son of God was made man Fourthly as an Eagle because the holy Ghost descending from heaven causeth the righteous to fly upward Ribera maintaining the common opinion Commen in Apoc. 4. num 39. answereth Lyras objection concerning the change of the order here That the common exposition observes the order of writing But Iohn the things according to their manifestation for the Baptist began to preach before Christ But this is to abuse the reader besides how could Iohn see the foure Evaugelists in the heavens he beeing himself one of them here then present upon earth To this Ribera answers That John saw those things which long after his death were to come to passe But this seems to contradict the text forasmuch as he saw the foure beasts which were then in heaven as also the foure and twenty Elders that is the Church triumphant with Christ Some interpret this of the
excellent and most sweet accord of all the saintes with one mouth saying Holy holy holy Thou art worthy O Lord to receive honour and glory and power This is that which we are commanded to pray for Thy will be don in earth as it is in heaven The which we are bound not onely to desire but also after the examples of the saintes in heaven without ceasing to celebrate the praises of the Lord while we are here on earth both in thoughts words and actions And this is the sum Holy holy holy Thus also the Seraphims cryed one to another Isay 6.3 by which threefold acclamation is signifyed eyther the holie Trinity or els a perpetuall iteration of thanksgiving for God is thrice holy most holy yea holinesse and puritie it self the sanctifyer of men and Angels Lord God omnipotent These Epithites Christ attributed unto himself Chap. 1.8 The VII argum of Christs deity confirmed as being God omnipotent which was is is to come And therefore it being added to the former arguments proves againe the deity of Christ Neyther is it any way derogatorie unto him although we referre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this threefold title of holinesse unto God himself For God sits raigneth in Christ having given all judgement unto the sonne Now in what sence God and Christ are said to be he which is was is to come hath been explained Chap. 1.4 9 And when those beasts give glory to him that sate c. How can this be seeing God who is glorious in himself receives no glory from his creatures I answer Iosua said to Achan Chap. 7. Give glory to God and confesse where to give glorie is not as if God were made more glorious then he was in himself before But give glory that is acknowledge celebrate the all beeing presence omniscience omnipotency truth righteousnesse of God Thus these beasts glorifie God in celebrating his prayse and glory Thus we also give glory to God by confession and thanksgiving not adding any thing which before he had not but by acknowledging and ascribing to him that which before we did not this the whole world with us ought to acknowledge and doe the like Who liveth for ever and ever This glorious epithite of God is also ascribed to Christ gloriously walking in the midst of the seven candlesticks Chap. 1.18 In the Original as here so in the following verse It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will give for they did give the future being put for the imperfect by an Enallage or change of the tense 10. The Elders fell downe Behold the accord of both these heavenly companies The Elders also with all due reverence doe praise God rise up from their seats fall downe before the throne worshipping him that sate thereon And cast their crownes before the throne They cast not away their heavenly glorie but in glorie they humbly worship God attributing unto him the prayse of his almightie power creation providence and preservation of all things and to be short for their victorie over the enemies of the Church For to cast downe their crownes before the throne Lib. 22. moral cap. 5. saith Gregorie is to attribute the victorie of their battles not unto themselves but unto God the author that he may have the glorie prayse from them to whom he had given strength to overcome 11. Thou art worthy O Lord to receive that is to whom prayse be continually rendred of all the creatures This also the Angels acknowledge Chap. 5.12 Glorie of divine majestie Honour of divine service and worship Power Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy divine omnipotencie and power For thou hast created all things A reason drawen from the equitie of it It is meet to give to every one his due But the celebration of all power is due to the creator and governour of all things And this from the act of creation he assumes as proper unto himselfe Created all things In the beginning thou madest heaven and earth and all that was therein of nothing Gen. 1.1 Ioh. 1.3 all things were made by him For thy pleasure It seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through thy pleasure as Chap. 12.11 However it be as the efficient cause so the end and maner of the creation is here pointed out For God indeed hath created all things for himself Prov. 16.4 Not with any labour or toyle but by his will and word onely for he said and all things were made Psa 33.9 They are viz. all things that is thou hast not onely created but also sustainest all things for thy pleasure for as there should never have been a world except God had created it so neither could it subsist unlesse he sustained it by his providence And therefore as the benefit of the creation so likewise the present preservation of all things is to be ascribed to the good pleasure of God Which is an excellent argument both of his generall speciall providence And were created by this repetition he extols the worke of creation as never sufficiently to be celebrated Ioh. 1.3 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were created then the limitation is universall according to that in the Gospel all things were made by him and without him was not any thing made that was made By which limitation the subtilty of the Arrians is taken away who thus reason If all things bee created for the pleasure of God then did not God the Father beget but create the son also But it is false God indeed created all things which were created But the son is not created but begotten of the Father Yea all things were created by the son Ioh. 1.3 Heb. 1.2 THE ARGVMENT PARTS and Analysis of Chap. v. THe preparation unto the second vision is yet continued for Iohn having described the majestie and attendance about the throne with the thanksgiving of the Elders and of the beasts he now goes on to declare what he further saw Namelie a booke in the right hand of God sealed with seven seales The which when no creature in heaven nor in earth vvas found worthy to open at length the Lambe who was in the midst of the Throne takes the book out of his right hand to the great joy and applause of the heavenlie inhabitants The parts of the Chapter are three THe first is a description of the sealed booke v. 1. The second shewes the difficulty about the opening of the booke and of the seales to v. 8. Where we must observe 1. The Angel proclaiming if any were able to open the same 2. The insufficiency of all creatures to open it v. 3. 3. Iohns weeping occasioned thereby v. 4. 4. The Elder comforting him v. 5. 5. Who was the Lambe that stood in midst of the throne v. 6. And what he did v. 7. The third is a thanksgiving in a gratulatorie himne
The opening of the fift seale The soules under the Altar crying to have their blood avenged 9 And when he had opened the fift seale I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held 10 And they cried with a loud voyce saying How long O Lord holy and true doest thou not judge and avenge our blood on them that dwell on the earth 11 And white robes were given unto every one of them it was said unto them that they should rest yet for a little season untill ther fellow servants also and their brethren that should be killed as they were should be fulfilled THE COMMENTARIE ANd when he had opened the fift seale Hitherto we have heard the exposition of the preparation to the second vision viz. the majestie of God with the attendance about the throne And the Lamb taking the booke sealed with seven seales c. We have heard also the first Act of the vision viz. the opening of foure seales with the wonders following thereupon namely the white red black and pale horse prefiguring as we have shewed the future state and face of the Church unto the rising of Antichrist First white in faith then red in blood afterwards black with heresies and at last pale through hypocrisie and apostacie Now followeth the second Act of the vision in the opening of the fift seale which signifies not as some have thought new persecutions but the comforts of the Church both militant and triumphant It is not improbable that here should beginne a new Act seeing Iohn is not now bidden by any one as before he was to behold the wonder of this fift seale In it three things are recorded first what he saw at the opening of the seale the place where namelie the soules of the martyrs under the altar v. 9. secondlie what they said v. 10. and lastlie the answere which they received v. 11. The summe of al is to comfort the Church against the scandal of the crosse specially shadowed out under the red horse For least Iohn should have been to much daunted at the effusion of the martyrs blood or any of the faithfull so offended thereat as might have weakened their faith and pietie but rather in hope of a more happie state with a Christian courage might indure the furie and force of their adversaries therefore the blessed condition of the martyrs in heaven is here exhibited beeing full of many comforts to the godlie for they who in this world had been before cruellie murdered for the sake of Christ are now seen of Iohn under the protection of Christ as glorious conquerours clothed with white robes The soules under the altar The soules departed out of the bodies are invisible to the bodilie eye but Iohn saw them in the spirit By which we learn that the soule is separable subsisting in it self immortal and dies not with the bodie Of which matter Aristotle albeit an heathen yet thus writeth and thus the soule is an essential power separable pure and free from passion and againe as it is separable so also immortal and eternal Neverthelesse some have been found not onelie Epicures but even teachers in Israel as the Saduces by name who have denied it Now these brutish men Christ plainelie refuteth in the Gospel Mat. 10.28 where he bids us not to fear them which kill the body and are not able to kill the soul but him which is able to destroy both c. The soules of them that were slaine that is of the martyrs But wherefore were they slaine not for any evill committed but for the word of God and for the testimonie viz. of the Gospel that is for their faith in Christ which they openlie professed and sealed with their blood here we see that not suffering but the cause of suffering makes a martyr By the slaine are meant not as Alcasar supposeth those that were put to death by the Iewes neither they onelie who suffered under Domitian untill Diocletian as Lyra affirmeth but the soules of all the martyrs even from Nero unto Boniface the third the first Antichrist whose blood had been shed for the testimonie of Christ beeing as some call them the twelve persecutions Ribera renders it which had the testimonie passivelie that is of them it was testifyed that they were true Christians as 1 Tim. 5.10 a widow having a testimonie for good works but in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to be taken activelie And are called martyrs in giving testimonie unto Christ and to the word of God So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the original signifies to professe defend and holdfast Whereby is shewed the great constancie of the martyrs who were terrified with no manner of torments but still held the testimonie that is the profession of Christs name Thus in Chap. 12.17 the dragon is said to make war with them which keep the commandements of God have that is constantly maintaine the testimonie of Christ. But now where were the soules of the martyrs not under the robe of Marie Where the soules of the martyrs were as painters foolishlie represent it but under the altar which was in heaven before the throne of God as we shall see Chap. 8.3 Ribera here is to be hissed at who affirmes that Iohn in this speech hath respect to the ancient custome of Christians laying up the relicks of saints under the altars For when saith he an altar is builded there is made under it a sepulchre for to keep the relicks and the priest dipping his finger in the Chrisme makes the signe of the crosse upon the foure corners of the sepulchre saying This sepulchre is consecrated and sanctified in the name of the Father the Son and the holie Spirit peace be unto this house c. But this custome is meerelie superstitious and grosse idolatrie idlie invented manie ages after For Iohn saw not any relicks of bones or garments but the soules of martyrs not in a sepulchre or under an altar of stone but under the heavenlie altar of which the Apostle speaketh Heb. 13.10 We have an altar whereof they have no right to eat which serve the tabernacle This altar is Christ as Anselmus and Haymo doe acknowledge under which he saw as in a type the soules of the martyrs that is under the safegard and protection of Christ This beeing the first happinesse which the martyrs enjoy in the heavens is for the comfort and encouragement of them who are yet to be slain For however tyrants kill their bodies yet their soules immediatelie upon their departing are received of Christ according to the prayer of Steven the first martyr Lord Jesus receive my spirit and as Christ promised the thiefe This day thou shalt bee with me in paradise The which benefit Riberas glosse doth both deminish and wholie take away Moreover here we are plainlie
king of locusts and impudently professing himself to bee Christs vicar Besides he hath not the key of hell absolutely but of the bottomlesse pit or of the sinke of hel and thence to raise the smoak of his pestilent lies deceit to the damnation of the inhabitants of the earth 2. And hee opened the bottomlesse pit Now John expoundeth the pestilent effects of this power The bottomlesse pit was shut up by the doctrine of the Prophets and Apostles who pluckt men out of the snares of Satan by leading them unto the living fountaines of Israel it was shut up I say almost untill these times For hetherto the faithfull teachers took heed that this pestilent smoake might not spread it self over their Churches But now Antichrist having gotten the key into his hand unlocked as it were the verie gate of hell which before was shut But what is this surely nothing else but the Popes universal power by which he laboured not to open unto men the kingdome of God but on the contrarie to unloose the verie barrs of hell that so the world might rush headlong into the same Now the Pope opened this bottomlesse pit when by his authority hee established his filthy errours superstitions idols c. and tooke out of the Church the certainty of faith perseverance tormenting infusing into the consciences of men feares doubtings c. This was the porch or entrie into hell he opened therefore the bottomlesse pit for the destruction of all men like as hunters open caves pits whereinto the unwarie deere might fall and be taken This was the first effect of the key And there arose a smoak out of the pit This second effect is an exhalation of a pestilent smoake which necessarily followes the former as when an house of office is uncovered there ariseth a filthy stinke And it is called a smoake because it ascendeth out of hell as smoake doth from fire Moreover it is not a thinne but a verie thick smoke as of a great furnace like to bakers brickmakers smiths or the like This smoake is nothing els but the blacke and smoaky divinity of the Pope His wicked decrees touching images and idol worship his taking upon him to purge sins by masses penance satisfactions pilgrimages almes purgatorie jubilees pardons c the primacle of his Romish chaire his power in heaven and hell to be short the whole volumes of their Canons Decretals together with the inextricable toyes of Scholastick divinity by all which the Pope hath in very deed brought a thick smoake upon the Christian world establishing a mingle mangle of Iudaisme Paganisme in stead of Christianity oppressing the truth of Christ with most grosse darknesse Now the doctrines of Antichrist are compared to smoake from the effects thereof For as the smoake obscures the ayre hurts the eyes causeth such a darknesse that things cannot bee seen as they are and he which walketh in it is in danger to be stiffled or to fall down headlong even so is it with Antichrists smoake therefore it followeth And the Sun and the aire was darkned The Revelation expounds it self The fourth trumpet sounding the third part of the Sun Moon and Stars was smitten But here the whole Sun is darkened and so consequently the aire which is enlightned by the same This signifies the same evil with the former but more grievous For before onely a third part but here a totall defect of the light appeareth Nothing is more sad to behold then totall eclipses as happened in Aegypt at Christs passion For all things then are in darkenesse the day beeing turned into the night Now as Christ is the Sun of righteousnesse so nothing can be signified by this total darknesse but that universall Apostasie from the faith which the Apostle foretold should come to passe under Antichrist Vntill the times of Gregorie the third part of the Sun was smitten that is much darkenesse was brought into the Church by Bishops hereticks hypocrites hermites and monkes as we have before shewed upon the going forth of the black and pale horse as also at the sounding of the the third and fourth trumpet But after Gregorie Boniface at length and his successours sitting on the chaire of VNIVERSAL pestilence a horrible night darkened Christ the Sun in the Church for all places were filled with most grosse darknesse of Popish decrees traditions superstitions ceremonies lies fraud and Sophistrie The summe of all is this The darkening of the Sun which the Apostaticall Star brought in by his hellish smoake of Popish divinity doth exactly answer to that obscurity which happened at the opening of the sixt seal For the Sun was made black like sackcloth of haire the Moon was turned into blood the Stars fell from heaven unto the earth c. by al which as we there shewed is mystically set forth that horrible night of blindnesse which Christ suffered during Antichrists reigne But thou wilt say how can this darkenesse bee applied unto the Papacy seeing they professe the name of Christ beleeve him to be the saviour receive the Apostolicall faith and to be short acknowledge the holy Scriptures of God unto this day Now here I desire the reader to consider what I have before answered unto this faire pretence And what the Apostle said unto the hypocritical teachers of his time who under a shew of preaching Christ brought into the Church Iewish ceremonies and a flagitious licentiousnesse of life they professe that they know God but in workes they denie him The which how fitlie it agreeth to Antichrist the fathers of old as Hilarie Austin and others have wel observed It is true indeed in word hee professeth Christ but in workes he denies him For had he come as an open enemie of Christ he could never have invaded the kingdome of the Church but his comming was as the Apostle hath foretold with all deceiveablenesse of unrighteousnesse Thus we see that Antichrist under the name of Christ should oppose Christ and labour to destroy the faith of Christ out of the harts of men The proprietie of Antichrists name saith HILARIE is to be contrarie to Christ the which is now effected under the opinion of fained pietie This is now preached under shew of preaching the Gospell And indeed Christ while hee seems to be preached is denyed So AVSTIN Hee also is to bee esteemed the SON OF PERDITION who under the NAME OF CHRIST which is the name of God that is making shew of beeing a Christian extolles himself above Christ whence it appeareth that these fathers were of opinion that Antichrist under the name of Christ the faith of Christ should deny both But how is this don by the Papists This hath fully been manifested long agoe They pray unto the images of Marie made of stone wood gold c. Holy Marie queene of heaven heare us save us O thou our onely hope c. In thee O Ladie I trust Into thy hands O Ladie I commend my spirit The
to fill drinke to the poore So that to drinke out of the mixt cup for so the words may be translated is to drinke out of a cup filled with the wine of Gods wrath and this wine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not allaied with water to denote its strength and efficacy to make drunke Brightman understands this pure wine said to be mixt of divers kindes of wines mingled together which mixture saith he doth much sooner beget drunkennesse The sense is all one Of his indignation and anger The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies furie or great indignation and is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger The words seeme to be taken out of Psal 75.9 A cup is in Jehovahs hand and the wine is red it is full of mixture And Ier. 25.15 Take the wine-cup of his furie at my hand and cause all the nations to whom I send thee to drinke it This Cup of his anger the Lord in the following Chapter divides into seven vials the which being full of his wrath he will powre forth on the Antichristian idolaters six of them in this life but the last in the end of the world Therefore he threatneth temporall and eternall punishments The temporall he expoundeth specially in Chap. 16. here the eternall are more clearly described And he shall be tormented with fire and brimstone This is a declaration and an amplification of their punishment He shall drinke of the wine of wrath that is he shall be tormented for as he drunke the wine of pleasure so likewise he shall drinke the wine of torment and that eternally He addes the matter of the torment With fire and brimstone Brimstone is soon set on fire burnes strongly is not easily extinguished and causeth a filthy smoak and deadly stinke Fire is nourished by brimstone it devoures and destroyes combustible things the burning therof is intollerable torment to the body Not as if there were materiall fire or brimstone in hell but the grievousnesse of the torment is hereby noted It seemes to be an allusion unto Psal 11.6 Vpon the wicked he shall raine snares fire and brimstone and an horrible tempest shall be the portion of their cup. This is expounded in Chap. 19.20 where the Beast and they that worship him are to be cast alive into a lake of fire burning with brimstone This is the torment of hell Luk. 16.24 Isai 66.24 Mark 9.43 Luk. 3.17 in which the glutton being to this day crieth Father Abraham have mercy upon me for I am tormented in this flame The Scripture doth not finde words as it were sufficiently to expresse the unspeakable torments of the wicked Isaiah saith The worme of transgressours shall not die neither shall their fire be quenched and they shall be an abhorring to all flesh Christ Math. 8.12 calls it utter darknesse where is weeping and gnashing of teeth 5.22 hell fire 25.41 everlasting and unquenchable fire Paul saith Rom. 2.9 2 Thes 1.8 Tribulation and anguish shall be on every soule that doth evill and againe The Lord will take vengeance in flaming fire on them that obey not the Gospell IN THE PRESENCE OF THE HOLY ANGELS AND IN THE PRESENCE OF THE LAMBE The Lambe shall be the Iudge of the ungodly who despised him and as much as in them lay exposed him to be torne by the Beast The Angels are added to the Lambe as sumners by whose ministery all men shall be gathered from the foure corners of the earth and presented before the tribunall seat of Christ to be judged The word therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before which is attributed as well to the Angels as to the Lambe signifies that the Angels shall not onely be beholders of the torments of the wicked but also executioners of the same So the Apostle They shall be punished with everlasting destruction from the presence of the Lord 2 Thes 1.9 and from the glory of his power Holy to distinguish them from evill angels concerning whom Paul saith Know ye not that we shall judge the Angels 1 Cor. 6.3 11. And the smoke of their torment He further amplifies the torments of the wicked if happily the kings and inhabitants of the earth might be restrained from worshipping the Beast by the horrour of cruell torments The smoake of their torment by an hebraisme he calleth it a tormenting smoak Or by a metonymia of the signe the fire tormenting them But I rather approve the former because he had before spoken of their torment by fire Now what is more bitter then to be tormented broyled and stifled with smoak Before in Chap. 9. the smoak of the bottomlesse pit did denote in a sence somewhat different the darknesse of doctrine brought into the Church by the Pope of Rome through the operation of Satan And this belongs to the matter of the infernall torment What smoak is whether it be in hell not that there is a reall smoak in hell for properly smoak is an exhalation or fume arising out of a materiall fire which is not in hell otherwise the smoak must cease when the matter is wholly consumed but the Scripture doth metaphorically shadow out the grievousnesse of the torments in hell from things known unto us and very hurtfull as calling the same smoake fire brimstone the worme c. Ascended for ever and ever Smoak by its lightnesse ascends upward and so the smoak of eternall fire shall ascend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into ages of ages that is for ever and ever for it is an unquenchable fire Isai 66.24 Hence we see that the torments of the wicked in hell shall be everlasting and without end Before in Chap. 8.4 The prayers of the Saints are called a smoak ascending up before God by a more noble metaphor That smoake was sweet and pleasing to God as being the smoake of incense But this here is stinking and pestilent unto the wicked as being the smoak of brimstome The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend argues that the place and fire of hell is beneath but where it is they shall feele who too curiously seek it And they have no rest day nor night He signifies their continuall torments without any intermission they shall not now and then have rest but shall be perpetually tormented Thus hitherto the Glutton cryeth in hell without intermission I am tormented in this flame For as hell fire shall not be extinguished no not for a moment so the wicked shall not have so much as a moments respite from torment but in this unquenchable fire they shall be like incorruptible firebrands never to be consumed O most miserable men whom the cogitation and perhaps horrour also of so great tormenrs hath not hitherto moved to repent and forsake the worship of the Beast Before Chap. 4.8 this same phrase is applyed to the foure Beasts And they rest not day and night saying holy holy holy Lord God Almighty And to the sealed in their foreheads Chap. 7.15 They serve God day and night But in a contrary sence for there is noted the continuance of the Saints their joy in heaven here
part of the world or things it shall be is I think known to no man Ludovicus his jest on Sophisters disputing of this fire On which place Ludovicus Dives pleasantly jesting and deriding the vanitie of Sophisters what saith he to no man O Augustine thou hast not heard our Scholasticall Swash-bucklers of whom the least in degree is not ignorant that it shall be that Elementary fire whose abode is between the Ayr and the Globe of the Moone namely it being to descend But if thou approve not this there will not some be wanting to swear religiously that this fire shall proceed from the heat of the beams of the Sunne raised in the middle Climate of the Aire most thicke and ardent beames closing there together as it were into an hollow glasse or mirrour But it is no wonder In thy time O Austine there was no such use of fire as now seeing not to speake of Divines our Philosophers whither it be in the middle of December or in the middle of July they with mouth hands and feet handle and treat of nothing but fire Of Philosophers they become Divines and so transferre this kind of Philosophy into the more sacred Schooles They therefore can more casily define the fire then either Thou thy equals or Praedecessours Thus hee These delights therefore we leave unto incendiary Monkes who from the fire of Purgatory and Hell doe daily warme their Kitchins and daily threaten the Evangelicall Heretickes with fire and fagots The Holy Ghost himselfe interprets this Lake and this Fire not by the place or matter but by the miserable condition thereof Which is the Second Death Of which Chap 20.6 The first death They that have part in the First Resurrection on such the Second that is Eternall Death hath no power which shall be the casting of the damned with the devill and the Beast into everlasting torments For the first death is the falling away of the Soul from God The remedie whereof is the First Resurrection which is a raising of the Soule from the death of sinne through Faith and Repentance in this Life These are not in danger of the Second death because they shall have part in the Second Resurrection which is a raising up unto life and eternall glory See what was said before Chap. 20.5.6 The Second Part of the CHAPTER Beeing a Speciall VISION and Type of the Heavenly Jerusalem 9. And there came unto mee one of the seven Angels which had the seven Vials full of the seven last plagues and talked with me saying Come hither I will shew thee the Bride the Lambes wife 10. And he carried me away in the Spirit to a great and high Mountaine and shewed me that great City the Holy Ierusalem descending out of Heaven from God 11. Having the glory of God and her light was like unto a stone most pretious even like a Iasper stone cleare as Chrystall 12. And had a wall great and high and had twelve gates and at the gates twelve Angels and names written thereon which are the names of the twelve tribes of the children of Israel 13. On the East three gates on the North three gates on the South three gates and on the West three gates 14. And the wall of the Citie had twelve foundations and in them the names of the twelve Apostles of the Lamb. 15. And he that talked with me had a golden reed to measure the City and the gates thereof and the wals thereof 16. And the City lyeth foure square and the length is as large as the breadth and he measured the Citie with the reed twelve thousand furlongs the length and the breadth and the height of it are equall 17. And he measured the wall thereof an hundred and fourty and four cubits according to the measure of a man that is of the Angell 18. And the building of the wall of it was of Iasper and the Citie was pure gold like unto cleare glasse 19. And the foundations of the wall of the Citie were garnished with all manner of pretious stones The first foundation was Iasper the second Saphir the third a Chalcedony the fourth an Emerauld 20. The fifth Sardonix the sixt Sardius the seventh Chrysolite the eight Beryl the ninth a Topas the tenth a Crysoprasus the eleventh a Iacinct the twelfth an Amethyst 21. And the twelve gates were twelve Pearles every severall gate was of one Pearle and the street of the City was pure gold as it were transparent glasse 22. And I saw no Temple therein For the Lord God Almighty and the Lamb are the Temple of it 23. And the City had no need of the Sun neither of the Moone to shine in it for the glory of God did lighten it and the Lambe is the light thereof 24. And the Nations of them which are saved shall walke in the light of it and the Kings of the Earth doe bring their glory and honour unto it 25. And the gates of it shall not be shut at all by day for there shall bee no night there 26. And they shall bring the glory and honour of the nations into it 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lambes booke of life THE COMMENTARY 9. AND there came unto me one of the seven Angels Hitherto of what John saw and heard generally Now followes a speciall Vision and Type of the Heavenly Ierusalem in which is allegorically shadowed out not so much the pleasantnesse and magnificence of the place in which we shall bee in blessednesse in the highest Heaven as our future unspeakable blessednesse it selfe For this Citie is not Heaven it selfe but the glorified Church in Heaven for bee calleth the Citie here described the Bride and Wife of the Lambe But the Bride and Wife of the LAMBE is not Heaven but the glorified Church Now he recordeth as we shewed in the Analysis first the occasion of the Vision secondly the manner and place of the Vision lastly the Vision it selfe The occasion is in this verse Hitherto Iohn stood in the desert where he was carried in the spirit by one of the seven Angels pouring forth the Vials Chap. 17.3 to see the judgement of the great whore sitting upon the Beast What things he there saw and heard he hath declared at large Now that same Angell being one of the seven Pourers forth of the Vials for I understand it of the selfe same who seemed as above I said to be the seventh pouring out the last Viall into the Aire and proclaiming the end of the world comes unto Iohn that is returnes unto him for undoubtedly he had turned aside and as before he had said Come hither Chap. 17.1 I will shew thee the judgement of the great whore So now he saith I will shew thee the Bride the Lambes wife A wonderfull affabilitie of the Angell touching which above without being
justly question whither it were greater blindnesse in the Jews not to beleeve in Christ then for these to deny the Pope of Rome to be Antichrist Wherefore I shall seeme to have performed my function sufficiently not if I discusse all the obscurities of mysteries so irresutably that all do applaude mee but if so farre as God hath enabled me by the helpe of my Method laid down I shall congruously perspicuously and without deceit according to scope and experience explicate both the other Aenigmaes of this Prophesie and especially that part which containes the amplification and Catastrophe of the Combats of the Church and properly respects these last times Now by doing hereof if I have not kindled a Torch to take off the darkenesse with which it seemes to be covered yet verily I have laboured and if I be not deceived have lighted a Candle by the light and guidance whereof as by Ariadne her threed other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godly Divines shall after me dive more deeply into these hidden mysteries and more neerly point at that Son of perdition sitting in the Temple of God as god and exalting himselfe above all that is worshipped shewing himselfe that hee is God And they shall say This is he O Romanist beware of him AMEN THE APPARITIONS AND PERSONS MAKING UP THIS PROPHETICAL DRAMA REVEALED IN SEVEN VISIONS In Vision I. Chapters 1.2.3 IOHN THE EVANGELIST Actor and interlocutor throughout Christ in a glorious form walking amongst the seven Candlestickes The authour of the Revelation and maker of the prologue In Vision II. Chapt. 4.5.6.7 The majesty of God sitting on the throne The first Chore of the foure and twenty Elders The 2. Chore of the foure Beasts The Book sealed with seven Seales in the hand of the sitter on the throne A strong Angell desiring the booke to be opened The Lambe as it were slaine opening the booke The 3. Chore of Angels The 4. Chore of all creatures A white horse with his Rider comming forth out of the first Seale A red horse and his Rider out of the second Seale A blacke horse and his Rider out of the third Seale A pale horse with death on him hell following him out of the fourth Seale The soules of the Martyrs under the Altar in the fift Seale A great Earth-quake out of the sixt Seale Four Angels holding the foure winds that they should not blow An Angell from the East with the Seale of God The multitude of Sealed ones and Martyrs In Vision III. Chapt. 8.9.10.11 Seven Angels with seven trumpets out of the seventh Seale An Angell with a golden censer at the Altar An Angell sounding the first trumpet An Angell sounding the second trumpet An Angell sounding the third trumpet An Angell sounding the fourth trumpet An Angell sounding the fift trumpet Locusts comming up out of the bottomlesse pit into the earth An Angell sounding the sixt trumpet Four Angels bound and loosed at Euphrates A strong Angell cloathed with a cloud and having a Book in his hand Iohn eating up the Booke and measuring the temple with a reed The two witnesses prophesying The Beast out of the pit killing the witnesses An Earth-quake overthrowing a tenth part of Babylon An Angell sounding the seventh trumpet The first Chore of the foure and twenty Elders In Vision IV. Chapt. 12.13.14 A woman clothed with the Sunne bringing forth a Man-child flying into the Wildernesse The son of the woman taken up into Heaven The red Dragon persecuting the woman Michael fighting for the woman against the Dragon The fift uneertaine Chore. The seven-headed Beast ascending out of the sea The two-horned Beast ascending out of the earth The Image of the Sea-beast A company of Sealed-ones standing with the Lambe on the Mountaine A sixt Chore of Harpers An Angell flying with the everlasting Gospell An Angell publishing the ruine of Babylon An Angell denouncing punishments to the worshippers of the Beast Christ on the cloud with a sharpe sickle An Angell proclaiming the last harvest and vintage In Vision V. Chapt. 15.16 The seven Angels with seven Vials The sixt Chore of Harpers upon the sea of Glasse An Angell pouring forth the 1. Viall on the Earth An Angell pouring forth the 2. Viall on the Sea An Angell pouring forth the 3. Viall on the Rivers and Fountaines An Angell pouring forth the 4. Viall on the Sunne An Angell pouring forth the 5. Viall on the throne of the Beast An Angell pouring forth the 6. Viall on Euphrates Three unclean Spirits like frogs out of the mouth of the Beast c. An Angell pouring forth the 7. Viall into the aire The rupture of Babylon by an Earth-quake In Vision VI. Chapt. 17.18.19 The whore riding on the seven-headed Beast The seven-headed Beast with his description The ten Kings waging war with the Lamb afterward burning the whore An Angell publishing the fall of Babylon An uncertain voyce calling the Godly out of Babylon Kings Merchants Sea-men bewailing the ruine of Babylon An Angell casting a milstone into the sea A fift uncertaine Chore. The first Chore of the 24. Elders and the second Chore of the 4. Beasts Iohn intending to worship the angell Christ with an heavenly armie rushing upon the Beast and the Kings of the Earth An Angell standing in the sun calling the birds unto the prey The judgement of the Beast False-Prophet Kings of the earth and worshippers of the Beast In Vision VII Chapt. 20.21.22 An Angell with the key of the bottomlesse Pit and a great Chayne The old serpent bound a thousand yeers The martyrs and conquerours of the beast reigning with Christ a thousand yeeres Satan let loose seducing the Nations and raising Gog and Magog against the Holy Citie The casting of Satan into the Lake of fire The raising of the dead and the last judgement The new Ierusalem coming down from Heaven the Bride of the Lambe God in the throne publishing the judgement Iohn seeing all these things and intending to worship the angell The Conclusion the Lord Iesus putting an end to the Drama A TABLE OF THE Principall QUESTIONS which are expounded in this COMMENTARIE In the Preface 1. OF the Authour of the Revelation Page 5. 2. Of the Canonicall authority of the Revelation Page 8. 3. Of the obscurity of the Book what it is and whence with the remedies thereof Page 9. 4. Of the Interpreters of the Revelation both Ancient and Modern and of the manner of interpreting observed by them Page 11. 5. Of the dignity time profit and scope of this Prophesie Page 13. 6. Of the argument of the Book Page 16. 7. Of the Partition of the Revelation Page 19. 8. Of the form of the Revelation ibid. 9. Of the generall Method of the Revelation Page 20. 10. Of the speciall Method of the Revelation Page 26. 11. Of the manner of interpretation observed by Pareus Page 27. In Chapter I. 12. Of the word Apocalyps Pag. 3. 13. A disputation about the words from him which is which was and
of Gods providence namely his vertue charity justice wisdom patience threatnings and wrath Which is a mysterie bringing along with it an inconvenience which he desireth to avoid for he makes question whither sound divinitie wil admit that grace and peace be asked from the seven vertues rather then from the seven created angels yea how grace and peace can be prayed for from menacings and wrath so he And from Jesus Christ In that he wisheth grace and peace from Christ in the the third and last place is neither against the former exposition nor any way derogateth from the dignity of Christ for as the Apostle 2 Cor. 13.14 doth not derogate from the order of the persons in the trinitie though he put Christ in the first place so here our Apostle for waighty causes sets downe the holy Ghost before Christ because he treateth of him not simply as being the son of God but also as he is the mediatour redeemer and revealer of this prophesie Notwithstanding great reason it is that he should pray for grace and peace from Christ Ephes 2.14 because it cometh by him Iohn 1.17 and he is our peace Who is the faithfull witnesse The following titles are so many reasons wherefore grace and peace is prayed for from Christ and they set forth as hath been shewed in the analysis both his threefold office with the benefit thereof as also declare his eternall Godhead The first title respects his propheticall office that faithfull witnesse which seemeth to be taken from Psal 89.38 witnesse because he hath brought forth out of the bosome of his father the testimonie that is the glad tydings of the redemption of man through his death and from heaven hath opened to us the true knowledge of God and way of salvation faithfull Because he not onely confirmed the heavenly truth by preaching by miracles meekly calling of sinners to repentance to the faith of the Gospel but also sealed the same by suffering on the crosse and by instituting the ministry he gave to the churches Apostles prophets Evangelists Pastors and Teachers who perpetually should be his witnesses Eph. 4.12 preach the Gospell to after ages for the perfecting of the saincts for the edifying of the body of Christ according to these scriptures Ioh. 17 6. I have manifested thy name to the men thou gavest me out of the world and 18 37. For this cause came I into the world that I should bear witnes unto the truth Io. 1.18 the son which is in the bosome of the father he hath revealed God unto us Who before Pontius Pilate witnessed a good confession The father and holy Ghost are also said to be witnesses 1. Io. 5.7 Ioh. 5.37 there are three that bear record in heaven the father the word and the holy Ghost The father saith Christ himself hath borne witnes of me And of the holy Ghost he saith when the comforter is come c. He shall testifie of mee the Apostles are called witnesses Act. 1.18 And Antipas Rev 2.12 and two witnesses are mentioned called Martyrs for sheadding of their blood for the testimonie of Christ Revel 11.3 But Christ onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prerogative is called that faithfull witnesse because he first brought with him the witnesse of the truth downe from heaven he first and he onely hath shead his blood for his owne testimonie whereas all other martyrs suffered not for their owne but for the testimonie of Jesus Christ Yea also the witnesse which the father and the holy Ghost gave of him was declared by himself and therefore Christ as by a speciall and proper right is called the faithfull witnes that is the true and constant revealer of the doctrine of our salvation whoever therefore hearkens not to him Deuteron 18.19 can not be saved but who so heareth him shall have life eternall This also confirmeth the authoritie of the revelation because it was revealed to John by Jesus Christ that faithfull witnesse who can notly nor deceive therefore this booke is trulie divine and we may safely trust and beleeve all things contained in it It serveth also to instruct us that if Christ onely be the true witnesse then those are not to be heard but avoyded as Liars which teach the Church such things as dissent from the testimonie of Christ It may also comfort us because Christ the faithfull witnesse will not forsake them who suffer for the cause of his truth but will at length reward them faithfully according to his promise The first begotten of the dead This title concernes Christ his priestly office who died for our sins and was raised again for our justification Rom. 4.25 For the word dead shewes that he died and being the first begotten of the dead it teacheth us that he was raysed from the dead And the whole scripture testifies that the end and use of his death and resurrection was not a bare witnesse as Socinus blasphemeth but chiefly a propitiation to purge us from our sins and to justifie us before God Paul calleth him likewise the first begotten of the dead 1 Collo 1.18 1 Corinth 15.20 and sheweth that Christ is become the first fruits of them that sleep But how can Christ be the first fruits of the dead seeing the scriptures testifie that Elias and Elisha raysed up two persons from the dead before the time of Christs manifestation in the flesh Lazarus also with the widows son and Centurions servant were restored from death to life Answer First Christ is the first begotten or first fruites of the dead because he was the first that raysed up himself from the dead by his owne power whereas all before Christ were raysed not by their owne power but Christs alone Secondly Christ was raysed up to an immortall life not to dy any more but the other to an earthly life and became subject to death again He is said to be the first begotten or the first that did rise again Matt. 19.28 Act. 13.13 Rom. 1 4. because the resurrection is a kinde of new birth and so Christ calleth the last resurrection a regeneration And Paul applieth that in Psal 2. of the father eternally begetting the son to his resurrection from the dead and hence he is declared to be the eternall and omnipotent son of God This should greatly comfort us that though we are borne and brought forth in a corruptible condition yet when we rise again we shall be regenerated unto a state incorruptible even while we are in this life we are regenerated but it is spiritually onely and in part but when we shall by the spirit of God be restored to eternall life then we shall be regenerated both corporally and fully to wit when our mortall bodies shall be made conformable to the glorious body of Christ let us not fear therefore though we should suffer death for the testimony of Christ because he who is the first begotten of the dead
are the angels of the seven churches and the seven candlesticks which thou sawest are the seven churches I Iohn who am also your brother and companion in tribulation Hitherto wee have treated of the preface now followeth the preparation to the vision Lib. 7 hist cap. 20. with the vision it self I Iohn Dionysius Alexandrinus as Eusebius witnesseth draweth hence a reason for to weaken the authority of this booke as if the author were excessive in publishing of his owne praise for saith he the Prophets Apostles used not to mention so ofteÌ„ their owne names as Iohn doth in this booke saying many times J Iohn as if he had been writing not a booke but an obligation or acquittance But Iohn herein doth nothing more then what is very seemly yea necessary Five times indeed he names himself in this booke which wil not seeme strange if wee minde that it is one thing to write a historie another thing to write a prophesie The truth of an historie requireth not the authority of the writer but so doth a prophesie Therefore we read that the old prophets as Jeremie Daniel and others did usually prefix their names to their prophecies whose example Iohn seemeth here to imitate Yea Paul himself expresseth sometime his name in his Epistles I Paul with my owne hand c. And touching the repetition of his name here it was very necessarie For otherwise it might have been thought that Christ who before called himself Alpha and Omega had also spoken the words following I am your brother c. therefore his name is seasonably inserted I John who am your brother c. by which epithites hee seekes to win their good wil also comforteth the Churches to whom he writeth Your brother Not by blood but by faith and in the communion of Christ for there is betwixt the members of Christ a spirituall brotherhood straightly tying them together in the bond of love he calleth himself their companion in three respects because they who are the members of one head must mutually partake together in all conditions First in affliction for even then the Christians were grievously persecuted under Domitian and Iohn himself banished into Patmos Secondly in the kingdom that is a spirituall kingdom For we being made kings and priests to God do now with Christ our Lord maintain the same against all enemies and in the end shall fully injoy it with him in the heavens by this fellowship Iohn the beloved disciple doth not a little rayse up the spirits of Christs afflicted ones because he requireth constancy no otherwise of them but as he himself desired to be a companion with them in their common sufferings yea assureth them that after their afflictions they shall enjoy an everlasting kingdom Thirdly he was their companion in the patience of Jesus Christ or sufferance as the word importeth shewing that in the kingdom to come we shall not suffer but reigne according to that of Paul 2 Timoth. 2 Timoth. 2 12. 2 12. To which purpose is that saying of Tertullian we triumph being overcome being slaine we conquer when we are kept downe we escape howbeit we are no otherwise esteemed then malefactors and worthy to be burnt c. Of Iesus Christ this may be referred as wel to the afflictions kingdom as to the patience or suffrance of Christ which is very comfortable to the Godly for herein the Apostle giveth us to understand that not onely hee but even Christ himself also doth partake with us in our troubles and as the kingdome is Christs so also is our affliction and our suffrance Thus is he afflicted and suffereth with us that wee also might reigne with him I was in the I le that is called Patmos He sheweth where he saw and wrote the Revelation which addes authoritie to the history Patmos is an Island in the sea Aigeum in circuit 30 miles as Plinie writeth For what cause Lib. 4 chap. 12. Lib. 3 hist cap. 14. and in what condition he was being there he mentioneth not Euschius Hierâ—m and others say that he was banished thither in the fourteenth year of Domitiâ—â— â—â—d there he received this revelation from Christ Tertullian addeth that he was apprehended at Ephesus by the governor of Asia Lib. de prescript and sent to Rome where he was boyled in oyle but receiving no hurt afterwards was banished into this Island It is further reported that Domitian did cast him into a caldron of boyling oyle in way of scorne because he had heard that the Christians tooke their name from Christ that is the anointed Domitian being slain his acts for their cruelty recalled by the Senate Iohn under the Emperor Nerva returned from his banishment to Ephesus and ministred to the seven Churches in Asia to whom he wrote the first vision Epiphanius recordeth that John was in Patmos in the dayes of Clandius Cesar But it is a manifest error Claudius being put for Domitian as the computation of the time sheweth For the word of God He closely notes the cause of his banishment least it might bee scandalous and taken as if he had been there as a malefactor for not the punishment but the cause maketh a martyr whereas it was for his constant profession of the doctrine of Christ which the Romans would neither suffer in their city or other territories which caused the first great persecution against the Christians under Nero and the second under Domitian at which time many thousands of them laid downe their lives for the cause of Christ For the word of God and the testimonie of Iesus Christ Both are joyned as here so in vers 2. By the word hee understandeth the son the essentiall word of God Ioh. 1.1 By the testimonie he meaneth the doctrine of Christ Thus by banishments and sufferings the primitive Christians did triumph over their enemies though scandalised as fooles and Galileans by the men of this world and esteemed worthy of nothing but whipping torturing and hanging therefore saith Turtullian that which the enemies chalenge over us is our joy who had rather be candemned then forsake God this is the Palme of our clothing This is the Chariot of our triumph and the reason why wee submit not to these whom thus we have overcome Thus much for the time and the place when and where this prophesy was revealed to Iohn I was in the spirit He sheweth how he saw this revelation viz. not with mortall eyes but being ravished in spirit his mind was carried beyond it self So we read that Peter and Paul praying earnestlie fell into a trance and conversed with God Acts 10 10. 15 16.9 18 9. The which againe confirmeth the divine authority of this booke For the following visions and the mysteries of them were revealed unto Iohn not by the power of any humane wit but by the holy Ghost Interpreters observe three kinds of visions First corporall when we behold the objects preserued with our bodily
from Hel and Satan and therfore ought to be opposed and utterly extirpated I will put upon you none other burthen The meaning is however the deceivers doe again bring in and impose upon you the burthen of the ceremonial law a yoke which neither yee nor the Fathers were able to beare Act. 15.10 notwithstanding I doe not subject you unto it forasmuch I have once freed you from the same for it is sufficient to salvation to maintain the doctrine faithfully delivered unto you by the Apostles Some by burthen understand punishment as if he should say this shall be the heaviest of Iudgements that I will inflict upon you but if it be taken in this sence then the words should import a threatning where as indeed they are a milde admonition and therfore the first exposition is more agreable to the nature of the words Hence it appeareth that humane traditions are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burthen imposed upon the Church not by Christ but by the instruments of Satan and here we see what to thinke of the manifold traditions of the Prelates to wit that they are burthens not required by Christ but by the fonne of perdition wherfore neyther the Church nor any of the faithfull ought to submit to them nor to hearken unto the voyce of that Antichristian parasite affirming that the yoke which is imposed by the holy sea Gratianus distin 19. is to be borne howsoever it may seem to be intollerable Vntil I come To wit bodily descending from heaven in the cloudes to judgment according to our Christian beliefe confirmed by the scriptures confession of the primitive Church And therfore for men to believe as necessarie to salvation that Christ being come in the flesh is present in or under the sacrament of the Altar or that his humane nature is in all places and filleth all things is a most false doctrine and a burthen not imposed by Christ our Lord. He which overcommeth keepeth The fift part of the narration is a promise with the former conclusion 1. Io. 5.4 he that overcommeth see v. 7. now the victorie by which we overcom the world is our faith and they are conquerours who keep faith and a good conscience Io. 5.36 10.36 14 11. Io. 6.29 My workes Not miracles which generally are called the workes of Christ by which also he proved himself to be God but that worke of faith required Joh. 6.29 To beleeve on him whom God hath sent as also all other workes of pietie and faithfulnesse according to our place and vocation hence as the workes of infidelity Io. 8.41 are called the workes of the Devill so the workes of faith and love are said to be the workes of Christ and hee that persevereth herein unto the end he is that conquerour to whom the present promise is made by Christ Jesus Vnto the end To wit of the warfare or fight for the full victorie is not obtained nor the crowne given before the fight be perfectlie ended And keepeth The worde here used in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep Io. 8.57.14.23 15.10.20 c. is often used by Iohn in his Gospel So that this phrase of speech argueth Iohn the Euangelist to be the writer of the Revelation To him wil I give power over the nations A double reward is promised to the conquerour power over the nations and the morning starre Some curiouslie inquire whither or no these things are given in this life But we are to know that so long as w◠remaine here the fight dureth For no man as yet is a conquerour neither is the crowne bestowed we must therfore first persevere in our course unto the end before we can enioy the promised reward not as if we were altogether now deprived of it but because we posses it in hope onely and not in verie deed Now we are the Sons of God 2. Io. 3.2 Rom. 8.34 but it is not manifested what we shall bee we are saved by hope Neverthelesse one and the same thing is signifyed by both rewards here mentioned to wit that glorie and power whereof the faithfull shall partake in the heavens with Christ Power over the nations He alludes to Psa 2.8 where God the Father saith unto the Sonne I wil give thee the heathen for thine inheritance and the uttermost part of the earth for thy possession thou shalt breake them with a rod of Iron thou shalt dash them in pieces like a potters vessel This power which Christ the head hath received frō the Father he promiseth to communicate unto us his members And as he hath receyved it for himself and for us so he will exercise the same in his owne and our name for the saintes also with Christ shal judge the Angels and the world or wicked men that is the nations here spoken of Even as I receyved This we have expounded v. 23. and there shewed after what manner Christ receiveth it from the Father and how it no way derogateth from his divinitie And I will give him the morning starre That is I will trulie communicate my self unto him and make him conformable unto my glorie so far as it consisteth with the proportion and measure of a member for he saith J wil that they also whom thou hast given me bee with me where J am that they may behold my glorie which thou hast given me c. The morning starre Called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the day starre being the brightest of all the starres and when it followeth the Sun going downe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evening starre Hence Aristotle commending the vertue of Iustice saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neither the evening nor the day starre is so glorious To this starre Christ is compared for his heavenly brightnesse and glorie 2. Pet. 1.19 Rev. 22.16 see there the sence of this place The Argument parts and Analysis of Chapter III. THis Chapter containes the three latter Epistles unto the Angels of the Church in Sardis Philadelphia and Laodicea in which again John doth declare in general what he had seen to wit the majestie of Christ commanding him to write what was eyther good or evil in everie one of them and what was to come to wit what good or evil they were to expect from Christ The bishop in Sardis he reproveth for his hypocrisie and negligence yet comforteth some few that were upright in that Church by promises of reward and stirs up the Pastor himself by threatning to diligence The teacher in Philadelphia is commended for his care praeadmonished of his combats with the Jewes and victorie over them and also is provoked by promises of reward to perseverance The Bishop of Laodicea is sharpelie taxed as an hypocrite being neyther hot nor cold and however he is by others much esteemed of for his worth and holinesse yet Christ threatneth to root him out except he doe repent The fift
shall plucke my sheep out of my hand This argument concerning our perseverance is full of comfort for all the faithfull being elected are written in the booke of life and shall never be blotted out Whosoever therefore can now assure himself to be a beleever ought certainly now to beleeve that he is the chosen of God and that he shall assuredlie persevere in his faith feare and service for evermore yet not by his owne strength for that were presumption and repugnant unto faith but by the power of God who keepeth the elect through faith unto salvation 1. Pet. 1.5 ready to be revealed in the last time 6. He which hath an care This needs no new explication but practise See chap. 2. v. 7.11.17 The VI Epistle to the Angel in Philadelphia 7. And to the Angel of the Church in Philadelphia write These things saith hee that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth 8. I know thy workes behold I have set before thee an open doore and no man can shut it for thou hast a little strength and hast kept my word and hast not denyed my name 9. Behold I will make them of the Synagogue of Satan which say they are Iewes and are not but doe lie behold I will make them to come and worship before thy feet and to know that I have loved thee 10. Because thou hast kept the word of my patience I also will keep thee from the houre of temptation which shall come upon all the world to try them that dwel upon the earth 11. Behold I come quickly hold that fast which thou hast that no man take thy crowne 12. Him that overcommeth will I make a pillar in the temple of my God and hee shall goe no more out and I will write upon him the name of my God and the name of the citie of my God which is new Ierusalem which commeth downe out of heaven from God and I will write upon him my new name 13. He that hath an eare let him heare what the spirit saith into the Churches THE COMMENTARIE VNto the Angel in Philadelphia There were divers tities of this name Lib. 12. But this was in Asia and as Strabo writeth much incident to earthquakes this Church was purer then the rest for whereas all the others Smyrna onelie excepted were sharpelie reproved by Christ this Church with her teacher is singularly commended not but that they had their faylings for there is no Church in this life without spot or wrinkle but because their sinceritie and faith was such as it covered all their infirmities God beeing pleased to take no knowledge thereof Now Christ commends the faith constancie of this Bishop above the rest foretels his combats with the Iewes and promiseth to assist him in the persecution now at hand Lib. 3. hist. cap. 37. moreover he exhorts him to be constant to the end Some thinke he was Quadratus a disciple of the Apostles of whom Eusebius makes mention but more of this in its place Among the Epistles which are attributed to Ignatius the sixt was written to these Philadelphians in which he exhorts them to keep the unitie of the faith and flie heresies but in it the Eminencie and Primacie of Bishops is too hyperbolically extolled Ignatius his Epistle to the Philadelphians Yee Princes saith he be subject to Caesar ye souldiours to the princes but let priests and deacons with the whole clergie and people souldiours and princes yea and Caesar also obey the Bishop and let the Bishop be obedient to Christ as Christ is to the Father But it is apparent at that time the souldiours with all the princes yea Caesar too were so far from embracing the faith as that on the contrarie they cruellie persecuted both Bishops all other Christians Notwithstanding there is in that epistle a sentence verie observable carries a note of true antiquitie I have heard saith he Some say if J finde not the Gospel in the ancient J will not beleeve but to such J say to me Christ is antiquitie and whosoever obeys him not it wil bee their certain and irrecoverable destruction A fitt sentence to be applied against the Papist who enquire after the antiquitie of our doctrine but this by the way The parts of the Epistle are three The inscription narration and conclusion These things saith he that is holy he that is true In the preface the person of Christ is gloriously described by fower Epithites First hee is called holy 1 Cor. 2.30 both because hee is in himself holie and is made to us of God Sanctification besides hee loveth holinesse and can not abide impuritie 2. Is true that is constant in keeping his word and performing his promises and threatnings loveth truth in us and detesteth all falshood whither in life or doctrine yea none shall escape unpunished that takes ought from his promises or threatning Here we have the twentieth argument of Christs deitie XX Argu. of Chr. deity Isay 6.3 For none absolutely save God alone is in scripture called the holy and faithfull one Thus the Seraphims cryed one to another Holy holy holy is the Lord God of hostes And who is true or truth besides the Lord The Lord is righteous in all his wayes and holy in all his workes In Dan. 9.24 Ps 145.17 he is called the most holy and it seemeth that these two Epithites of Christ were thence taken Christ saith of himself J am the way the truth and the life Ioh. 14.6 1. Io. 5.20 This is the true God and eternall life So here these things saith he that is holy he that is true Thus we see the divine majestie of Christ fully declared Here also let us note the detestable boldnesse of the Pope of Rome who wil be called the most holy Father yea holinesse it self Is not this to lift himself up above Christ doth he not herein manifest himself to bee the great Antichrist Christ indeed is absolutelie called the holy one but the Pope calleth himself the most holy one and that absolutely Thus he proudly exalteth himself above Christ which is proper to Antichrist The like we noted from the title of Christs priesthood Heb. 4.14 where hee is twise called a great hie Priest But the Pope arrogates to himself a higher title viz. the greatest hie priest wherein againe he lifteth himself up above Christ and plainelie shewes that he is not his vicar but rather the successor of the Archpriest of the Pagans whom the Romans called Archflamins But perhaps it will bee objected That the Pope is called the greatest hie Priest not in respect of Christ but of other inferior hie priests and beeing the supreme and universall bishop But this unlooseth not the knot For in what respect soever he calleth himself the greatest hie priest it is evident that herein hee maketh himself greater then Christ
who is onely called the great hie priest This therefore confirmes what we said before that he was not Christs successor but the Pagans priest neyther will the pretence of other hie priests any whit helpe or credit them for eyther they are not great hie priests in respect of whome the Pope must bee said to be the greatest or if they are then they make themselves equal with Christ by assuming his proper title and so are as sacrilegious in this as the Pope is in the other To bee short the Pope in naming himselfe the highest priest universall bishop prince of priests c. doth manifestly transgresse against their own Cannons dist 100. cap. Let not the Bishop of the chiefe citie be called the prince or chiefest of priests or by any name tending this way but onely the Bishop of the first seat againe Let none of the Patriarcks use the name of universalitie because if any one of the Patriarks be called universall how can there bee any more And the Rubricke hath it Let not the Bishop of Rome be called universall By this therefore he shewes himself to be Antichrist indeed for as Pope Gregorie witnesseth Whosoever calleth or desireth to be called the universall Bishop is in this his ambition a forerunner of Antichrist in that hee proudly preferreth himself before the rest Neither doth that helpe them which some vainly pretende that the Pope takes not away the name or jurisdiction from other Bishops for eyther he makes himself alone universal or els it must necessarilie follow that every Church hath two at one time But how ever it be yet that of Gregorie is no way answered but he is certainlie Antichrist who assumeth a superioritie over his fellow ministers But let us returne to the titles of Christ Who hath the key of David This is the third Epithite The Kings Bible hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke Scoliast observes that some copies in steed of the key of David read the key of hell according to that in Chap. 1.18 I have the key of hell and of death which though it well agrees with that which followes yet our reading is approved by most copies Beza supposeth that it might be read the key of the howse of David as alluding to Jsay 22.22 where the Lord promising to make Eliakim treasurer in steed of Shebna saith the key of the house of David will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open The house of David is the Church the key is a signe of aeconomical power Now Christ hath this key that is absolute power over the Church as Lord and head thereof and hath committed the ministeriall power of the keyes to the Apostles and their successors which consisteth in opening and shutting the kingdome of heaven by preaching of the Gospel and administration of Church discipline Who openeth and no man shutteth This notes a further degree of power for he alone holdeth the key by his sole and absolute authoritie Matt. 28.18 and so whatsoever he doth herein he cannot be resisted according to that in the Gospel all power is given unto me in heaven and in earth But this seems to be a paradoxe he openeth and no man shutteth how can this bee the words seem to be taken from the place before cited The meaning is he onely hath right to open and to shut but how is that Some understand it of the sence of the scripture which to us is as a booke shut unlesse Christ by his spirit open our harts and understanding This is true indeed in regard of one part of the sentence but to the other it answereth not for howbeit Christ openeth the meaning thereof by enlightening of us yet hee shuts them not unlesse it be by accident that is when he darkens such more and more who are alreadie blind in the things of God But I questiō whither such an exposition appertaines to this place For I rather thinke it is spoken of Christs opening the dore of his Church and of grace and so consequentlie of heaven it self And thus in the following verses he is said to open the dore of the church in Philadelphia and the like he doth in all other places when he calleth whomsoever he pleaseth and draweth them by his spirit for none enter in at this dore but such unto whom Christ openeth the same And no man shutteth For none can pluck Christs sheep out of his hands the gates of hel cannot shut this doore beeing once opened by him neyther can any adversarie power hinder them from entring into the same The which matter indeed is of singular comfort for his Church for let Satan attempt what hee can neverthelesse to whomsoever Christ openeth the doore to them it shall still remaine open and his sheep shal have their egresse and regresse and finde sweet pasture for their soules hence we see that the condition of the elect is safe and unchangeable He shutteth and no man openeth As he openeth and no man shutteth so again on the contrarie he by his mightie power shutteth and no man is able to open For whosoever is not elected called and drawen by Christ can never enter for he is the doore the way and life Io. 10 which again proveth the Godhead of Christ for to whom can these things be applied XXI Argu. of Chr. deitie except to God alone some object that this also was said of Eliakim Isay 22. I answer it was spoken of him typicallie and in respect of his ministerial power as being a legal hie priest but of Christ in regard of his kinglie divine and proper power as being an eternall high-priest The Pope of Roome to establish his tyrannie doth most impudently assume this power which onely is proper to Christ now Christ indeed gave power to Peter of binding and loosing of opening and shutting but it was by the key of the gospel and not to him alone but unto all the Apostles and Pastors of the Churches For as he said to Peter Matt. 16.19 Matt. 18.18 whatsoever thou shalt binde c. So he said unto the rest whatsoever yee shal binde on earth shall be bound in heaven Wheras the Pope alone wil open and shut all things as he pleaseth yet not by the key and power of the gospel but by the adulterate key of his owne Antichristian tyranny 8. I know thy workes I have set before thee The first part of the following narration is a commendation of the Pastor and Church of Philadelphia for holding fast the sinceritie of the doctrine receyved against the haerisies of the time and remaining faithfull in their fierie trials This he commendeth first generallie I know thy workes which is not to be taken indifferentlie as chap. 2. v. 2. or in the evil part as it is spoken of those in Sardis Laodicea but in a good sence as if hee had said I approve thy
will make him a pillar But it is more probable that he alludeth to the two brazen pillars set up by Solomon in the porch of the temple which typified the stability of the children of God And he shall goe no more out This is the second promise it shall not bee a momentanie glorie but unchangeable perpetuall and eternall And it seemes to be put heere in opposition to those brazen pillars which were overthrowen with the temple by the Babylonians but no such destruction shall befal the godly for as the Psalmist speaketh Psal 125.1 2. They that trust in the Lord shall be as mount Sion which cannot be removed but abideth for ever An excellent place proving the perseverance of the saintes even in this life for whom Christ hath once made a pillar in his temple he will never suffer them to go out any more that is to fall away from the state of grace And I will write his name The third promise An inscription of a threefold name is an inscription of a threefold name viz. of God of the citie of God and of Christ He seemes eyther to allude to the manner of the Romanes who used to write on their statues of triumph the actions of the Conquerours the titles and names of conquered nations as for example To Tyberius To Constantine alwayes Augustus To the Conquerour of Germanie of the Gothes of Africa c. Or otherwise he keepes still to the former allusion of Solomons pillars whereof the right was called Jachin which is beeing interpreted he will establish and the left Boaz that is in it there is strength the one beeing a type of the Jewish church the other of the Gentiles so Christ will write upon every faithfull man most honourable names which exposition might stand but that Solomon is said not to have written those names upon the pillars but so to have named them Well how ever it be certaine it is that both these pillars with their names were destroyed the vain inscriptions of the Romanes perished but the names which Christ will write upon his pillars they shall remaine for ever and ever First he will write upon them the Name of his God not that these conquerours shal be Gods but the sons of God that is perfectly borne againe after the image of God Indeed we are now Gods children by faith but these glorious inscriptions here promised doe not yet appeare namely the full fruition and majestie of our adoption And the name of the citie of my God or of the new Jerusalem that is I will make him an everlasting citizen of the Church triumphant for as you may see Chap. 21.2.10 this is set forth unto us by the new Ierusalem Which commeth downe out of heaven both because it so appeared in a vision unto Iohn in the place for calledged as also because it hath its true original from heaven as grounded on the eternal election of God and besides in this life is borne of water and of the spirit and all the grace which it receiveth commeth downe from above From my God Three times he calleth God his God speaking eyther as man and our mediatour whose office no wayes lessneth but rather confirmeth his eternall essence see Chap. 1.1 3.2 Io. 20.17 1 Thess 1.3 Christs new name Or els God is here personallie taken for the father as it is in these places I ascend to my God and to my Father Before God and our Father My new name To the Godlie in Pergamus he promised a new name but lo here he will give his new name which he receyved of his father beeing exalted above everie name that is named not onely in this world but also in that which is to come Eph. 1.10 see also Phil. 2.19 Touching this new name it signifies Christs glorious exaltation and the Fathers setting of him at his right hand after his resurrection now this his new name and this fulnesse of glorie at Gods right hand Christ will write on the Overcommers but how make them pertakers of perfect happinesse according to their measure and proportion as beeing members of that bodie of which he is the head Se more of this v. 21. 13 He which hath an eare see Chap. 2. v. 7.11 The VII Epistle to the Bishop of Laodicea 14 And unto the Angel of the Church of the Laodiceans write These things saith the Amen the faithfull and true witnesse the beginning of the creation of God 15 I know thy workes that thou art neither â—old nor hote I would thou wert cold or hote 16 So then because thou art luke-warme and neither cold nor hote I will spue thee out of my mouth 17 Because thou sayest I am rich and increased with goods and have need of 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 fire that thou majest be rich and white raiment that thou mayest be clothed and that the shame of thy wikednesse doe not appeare and anoint thine eyes with eye salve that thou mayest see 19 As many as I love I rebuke and chasten bee zealous therefore and repent 20 Behold I stand at the doore and knocke if any man heare my voice and open the doore I will come in to him and will sup with him and he with me 21 To him that overcommeth will I grant to sit with me in my Throne even as I also overcame and am set downe with my Father in his throne 22 Hee that hath an eare let him heare what the Spirit saith unto the Churches THE COMMENTARIE VNto the Angel of the church of the Laodiceans This last epistle is full of sharpe reproofe against the pastor of the Church because of his great hypocrisie and vaine boasting and withall shewes him what he should doe perswades him to serious repentance and propounds rewards unto them that doe the same In this Epistle is excellentlie set forth the lenity and forbearance of Christ our Lord by which he suffereth hypocrites and desireth their salvation It consisteth of a preface a narration and a conclusion To the Angel That is to the pastor whole congregation Now because the evils in the Church doe usually proceed from the pastors therfore it is justly imputed unto them even as the excesse Idolatrie prophanenes and other wickednes of the people were by the prophets of old laid to the charge of their priests and governours It is uncertaine who this Bishop was But certainly he was a carnal and craftie man for though he bare the name of a minister yet was he void of sinceritie and Godlines and given over to coveteousnes and luxury other vices Paul twise mentioneth this Church in his Epistle to the Collossians chap. 2.2 there he wisheth that their harts may be comforted c. and Chap. 4.16 he commandeth that their Epistle be read of the Laodiceans The Epist to the Laodic Apocrypha Vide Bibl. S.
song together with the beasts and Elders for howsoever the Angels are not redeemed by the blood of Christ as men yet in Christ they are gathered together in one Eph. 1.10 beeing subject unto him as to the head of the Church whereof they are members and therefore they also prayse the Lambe as their Lord and blesse him in regard of the redemption of man-kind The number of Angels he saw are said to be ten thousand times ten thousand thousands of thousand that is infanite for so the Hebrewes speaking of time without end expresse it by ages of ages This number seems to be taken out of Dan. 7.10 where many millions of Angels stood before the fiery throne of God which is for the exceeding great comfort of the godly for seeing so many thousands of Angels are ready to doe the commandement of God and of the Lambe why then should we feare any adversary power which lifts it self up against God and his Church Saying with a loud voyce worthy is the Lambe This company of Angels with songs and prayses set forth seven divine titles of the Lambe all which he is most worthy to receive not as if he received them from the creatures but because all creatures are bound to render the same as most due unto him seeing he hath obtained all these things by eternall generation and by his exaltation at the right hand of God his Father And it is worthy our observation that however all these titles are most divine yet the Vbiquitie of his flesh is not reckoned amongst them Power because he is omnipotent Chap. 1.8 and all power is given unto him Matth. 28.18 Riches For in him are hid all the treasures of wisdom Col. 2.3 knowledge Wisdom For he is the eternall wisdome of the Father and of him is made wisdome unto us that is the teacher and author thereof Strength Because by his divine strength and power he hath overcome satan the world and all other enemies Glorie because he gloriously raigneth at the right hand of his father Blessing he is worthy indeed to be blessed for ever because in and through him all nations are made partakers of all blessings 13 And every creature The fourth apparition is of all reasonable creatures in heaven and in earth and of unreasonable both in the sea and under the earth And all that are in them viz. whither in heaven or in the earth or in the sea Ribera understands by the creatures under the earth the soules in purgatorie But this fiction Alcasar approves not of Others understand it of the evill spirits which will they nil they are compelled to acknowledge to stand in fear of the power glorie of Christ not because they love him but hate him and murmure against him But the true meaning is that not onely men but all creatures yea even the divels themselves doe shew forth the prayse of God XXXI Argum. of Christs deity because in some sort they serve to illustrate and set forth his glorie Here again we may note that Christ is adored with religious worship by all creatures the which evidentlie proves that he is God and this is to be added to the former arguments The exception of the Samosatenians is frivolous who will have a created divinity to be communicated unto Christ But God himself saith that he will not give his glory that is the glory of religious worship to any creature But the Idolatrous Papists doe more shamefully dishonour God and the Lamb in attributing religious worship to Angels to the spirits of men deceased to Images c let them therfore looke to it how they wil answer the foresaid hereticks nay rather how they will answere the Lord when he shall call them to account for it 14. And the foure beasts As the beasts and Elders were first in manifesting their joy so here againe they joyne with the Angels and other creatures in praysing the Lamb conclude the thanksgiving by saying Amen thereunto of which see Chap. 1.6 The Elders by falling down worship him who liveth for ever and ever that is Christ Chap. 1.18 CHAP. VI. THE PREFACE ARGVMENT PARTS and Analysis of the Chapter THe Lamb opening six seales of the booke wonderfull sights are shewed to Iohn in this Chapter At the opening of the first seale comes forth a white horse and his rider having a bow and a crowne At the second a red horse and his rider being girt with a sword taking peace away from the earth At the third a blacke horse with his rider having in his hand a ballance and proclaiming famine At the fourth a pale horse having death sitting on him and hell following threatning a horrible slaughter throughout the foure corners of the earth The fift being opened the soules of the martyrs appeare under the altar crying for vengeance to God against their enemies At the sixt there followes a great earth quake the sun is darkened the moon turned into blood the stars fall downe to the earth and the last signes doe follow Now this is an amplification of the second vision continued in the following Chapter beeing not a little obscure For who doubts but that many darke mysteries lie hid under these seales the opening whereof was indeed greatly desired by all creatures but by them not possible to be don precisely therefore to define as some doe of the certaine events prefigured in such darke types in my judgement doth surpasse the power of humane wit notwithstanding from the scope and circumstances I thinke we may and ought without any controversie in a generall way gather that wherein most interpreters agree in one viz. that in them is shadowed out the condition of the Church from the time of Iohn unto the end of the world The prosperous successe of the preaching of the Gospel at first by and by the rage of the adversaries The crosse and martyrdome of the Godly as also the increase of troubles at last the destruction of the ungodly with the glorious deliverance of the Church consisting both of Iewes and gentiles Furthermore we will speak of particular events following as by rule our former method where we shewed that the generall visions of which this is the first are distinguished into foure Acts or parts of which as the second is opposed unto the first so allwayes the fourth unto the third The vvhich Acts now follow The first to repeate a few things is a representation of the state of the primitive Church both in prosperity and adversity under the foure first seales unto v. 9. unto this belongs the history of the Apostolical Church of the following persecutions both under the Romane tyrants and Arian hereticks untill the rising of Antichrist in the first 600 years The second is a comforting of the martyrs whose soules were safely kept under the heavenlie altar to bee fullie glorified a little while after v. 9.10.11 The third sets forth a new oppression more grievous troubles to
saying unto mee Seale up those things which the seven thunders uttered and write them not 5. And the Angel which I saw stand upon the sea upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever ever who created heaven the things that therein are the earth the things that therein are and the sea the things which are therein that there should be time no longer 7. But in the dayes of the voyce of the seventh Angel when he shall begin to sound the mystery of God should be finished as he hath declared to his servants the Prophets THE COMMENTARIE 1. ANd I saw another mighty Angel saying I finde all interpreters Alcasar onely excepted who contrary to the drift of the history applies it to the Iewes to agree in the general argument and scope namely that here are inserted as it were soveraigne medicines or consolatory remedies in regard of the sad calamities and miseries of the Church under their manifold enemies but especially under the Easterne Westerne Antichrist by which the godly beeing provoked to constancy may be certainly perswaded that Christ the judge will alwayes take care for his people in the midst of their greatest persecutions and preserve them in safety unto the end But yet they much differ about the time most restraine it to the times of the sixt trumpet But for my part I take it that this consolation is opposed to the evils of all the trumpets which we have formerly heard beeing as it were the second Act of this vision as I have shewed in the argument of the Chapter As the fift seal therfore in the former Vision contained the comforts of the martyrs under the altar so respected the evils of the foregoing seales so in this Vision the history of this Chapter annexed to the sixt trumpet doth containe consolations against the evils of all the foregoing trumpets Another Angel All interpreters for the most part consent in one that by this Angel is represented Christ the mediatour and revenger of his afflicted Church some few indeed are of another minde whose opinions I wil briefly set downe Andreas Cesariensis supposeth him to bee one of the holy Angels Andreas Riberas opinion gathering it from the cloud rainbow light of the sunne here mentioned But these adjuncts rather argue the contrarie as beeing of an higher nature then to bee applied unto a created Angel Ribera following him understands this mighty Angel to be the same who in Cha. 5.2 desired to open the book that was shut For seeing men repented not by the plagues of the six trumpets therefore he saith that now a mighty Angel is sent who by an oath protests unto the world that the end thereof and the last judgement is at hand But this is neither the principal scope neither are his reasons of force to prove that this ought not to be understood of Christ And therefore Alcasar also rejects them His arguments indeed would have seemed the more probable if he had made this mighty Angel to be Gabriel so called from his strength and Psal 103. where all the Angels of God are said to excell in strength moreover that Christ shall not descend from heaven untill the day of judgement according to the scriptures Also that this Angel sweareth by the living God as by a greater then himself But neither are these reasons of waight For Gabriel doth not signifie a mighty Angel but the mighty God Now Christ properly is El Gibbor the strong or mighty God It is true indeed that all the Angels of God are mighty but Christ is stronger then they as beeing the Lord of them all Now the descention of this Angel from heaven must not be understood of Christs incarnation or any corporal descent on earth but visional that is signifying his continuall presence with the Church Hee and God also is said to descend and ascend by his presence and manifestation of his grace and help To be short he sweareth by the living God greater then himself as he is man but not as he is the living omnipotent God whom we have often before proved so to bee Lambertus thinkes that some excellent ministers of the word are here noted Lambertus opinion whom the Lord sent into the Church at the beginning of the sixt trumpet yet he shews not who they are or shal be But the description of this Angel cannot agree to any such ministers of the word Lyra doting Lyras opinion as his manner is makes this Angel to be the Emperour Iustinus and his nephew Justinianus about the yeere 518. who held in his hand a little booke open that is wrote letters to all places in favour of the Catholicks against the Arians But these acts divine description are to unsolidly ascribed unto a secular man We therefore assent unto the common opinion This mighty Angel is Christ that this Angel is CHRIST the revenger of his Church because both the description of the person all the acts here mentioned doe plainly make good this sense as also the scope requires the same For without Christ the Churches consolation would bee verie little in all these things Besides undoubtedly this mighty Angel is the same who in Dan. 12.7 is called Michael standing upon the waters swearing by the living God from whence this part of the vision seems to be taken But Michael the great prince standing for the people was certainly Christ Therefore this Angel is either Christ himself or one representing his person Now we will consider the Epithites Mightie Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong able for Christ is truely El Gibbor the mightie God having two natures who hath vanquished the devill that strong armed man taken possession of his palace and devided the spoile See Chap. 5.2 18.21 Descending from heaven This is farre different from that he saw Chap. 8.10 a starre falling Chap. 9.1 fallen from heaven Now Christ descended from heaven for the salvation of man-kinde in taking our flesh upon him but that descension is not here intended Againe he ascended into heaven corporally and sits at the right hand of God where he is to remaine untill the day of judgement Notwithstanding Iohn saw him descending not by a locall motion but by visionall grace inasmuch as he commeth down by the presence of his spirit and special help to relieve the afflicted condition of his Church not leaving her comfortlesse according to the promise where two or three are gathered together in my name I am in the midst of them Matt. 18 20. 28 20. I am with you unto the end of the world So Chap. 1. he appeared to Iohn walking in the midst of the Churches not by a corporal motion but a visional presence of his grace and spirit Now the likenesse of the description shewes that the same is here intended Clothed with a cloud Some understand this cloud to be meant
Lord and restore the tribes of Israel And 44.16 Enoch was translated into Paradise that he might give repentance unto the Gentiles Matt. 17.11 Helias shall come restore all things And Rev. 11.3 I will give to my two witnesses c. Secondly by the authoritie of Fathers as Hilarie Hierom Origen Chrisostom Lactantius and Austin who affirm that the two witnesses are Henoch and Elias who shall come against Antichrist Thirdlie by reason because otherwise a reason cannot be given why these two were taken up before their death and yet live a mortall life and must dy at an appointed time But verely that in Luk. The Papistical fable refuted 16.29 doth plainely contradict this fable for Abraham shewes that none are to be exspected to come from heaven and preach unto the world but that Moses and the Prophets are to be heard This whole text also touching the martyrdom of the two witnesses with the events that follow therupon doth strongly make against this fiction For how unlikely is it that those two holy men who were taken up into heaven live with God should againe return into this mortal life to be cruelly murdered by the beast And how should it be that their carkeises lying in the streets of the great city should be seen in the space of three dayes a halfe of all peoples nations tribes tongues what shal all the whole world in so short a time flie like Eagles to Ierusalem to behold two carkeises And how shall they all rejoyce send gifts to each other in three dayes time How can two onely within fourty two moneths by their prophesie torment the inhabitants of the whole earth certainly the thing it self speaketh that this place cannot nor ought to be understood according to the Letter And therefore there is some other mysterie in it which Hierom seeing thus writes in Epist. 46. to MARCELLA if saith he we follow the litteral interpretation then we must rest in the Jewish fables that Jerusalem shal be built again and sacrifices offered in the temple to the weakning of spiritual worship and strengthening of carnal ceremonies To the first I answer that the scriptures alledged make nothing at all for the matter Bellarmins arguments answered For the prophesie of Malachie speakes not of a returne of Elias out of Paradise but of John the Baptists preaching in the power and spirit of Elias for so the Angel interprets it to Zacharie Luk. 1.17 He shall goe before him in the spirit and power of Elias to turn the harts of the fathers to the children c. So Christ himself speaking of John Matt. 11.14 saith If yee will receive it hee is Elias which was to come namely according to the prophesie in Malach. 4.5 teaching us how that prophesie was fulfilled in Iohn the Baptist Bellarmin insists on the contrarie that Elias is to come before Christs last comming For it is said I send him before that great and terrible day of the Lord shall come But this is not of necessity to be understood of the last day of judgement because the first comming of Christ was also great by the mysterie of his incarnation and miracles and terrible to the wicked witnesse Herods and the Iewes trembling But be it granted that Elias shall also come before the last day Yet Malachie saith not that he shall precisely come three yeeres an half before the judgement The former place of Ecclesiasticus makes lesse for the fable both because it is aprocrypha and so proves nothing as also because the Latine reading is faultie as differing from all Greek copies Of Elias it is said Chap. 48.10 Thou art written for reproofes in times to pacifie the anger of Gods judgement in wrath to turn the heart of the father to the child and restore the tribes of Israel The which things he is said to have done not after his translation into heaven of which it followeth afterward in vers 13. but in the time of his prophesying on earth The other place of Ecclus 44.16 is thus in Greek Henoch pleased the Lord and was translated beeing appointed an example of repentance unto the Nations But the old version thus renders it falsly that he might give repentance unto the nations Now while he lived he was an example of repentance unto those of his time The place of Matt. 17.11 doth manifestly speak of the Baptist For Christ there plainlie affirmes that Elias was alreadie come to wit the Baptist whom they acknowledged not but put to death That which goes before Elias indeed shall first come and restore all things doth not make any thing for the fable but the place confirmeth Malachies prophesie that is as Elias was certainlie to come so now he was already come and that the same prophesie was fulfilled in the Baptist It was the opinion of the Scribes that Elias the Thesbite should come before the Messias who because he was not as yet then come therefore they denied Christ to be Messias But Christ declares the false hood of their opinion because not Elias the Thesbite but John the Baptist was prophesied of by Malachie But the Baptist did not restore all things how then is he Elias yea but he did restore all things according to the limitation of Malachie and the Angel in Luk. 1. For he prepared the way of the Lord turned the hearts of the fathers unto the children c. The opinion of the Fathers without the scriptures proves nothing neither do the fathers agree in one some will have the two witnesses to be Elias and Henoch Others Elias Elisha Others Elias Moses Others Moses and Aaron because they turned the waters into blood Others Elias and Jeremie Now if any desire to know more of the dissentions both of the old and latter writers about these witnesses Vestigat p. 578. he may read in Alcasar foure wayes of opinions The FIRST way saith he is interpreted of two men beeing to preach in Antichrists time The SECOND of Antichrists time indeed but not of two men The THIRD of two men but not of Antichrists time To be short the fourth neyther of two men nor of Antichrists time Againe every of these wayes are devided as it were into diverse divisions of Pathes and other things there following Hee himself goes in the fourth way the worst and falsest of all The two witnesses he makes to be two great vertues WISDOM and HOLINESSE as preachers of the Gospel in the primitive Church against the Iewes which new opinion needs no refuting seeing it is manifest that here mention is made not of qualities but men preaching against the Beast or Antichrist They who will have these to be precisely understood of two men would have had more shew of reason in applying the same to Iehoshua Zerubbabel seeing they two Zach. 4.3 are called two Olive-trees two candlesticks unto which these two witnesses are here likened ver 4. To his reason I answer that it is
false that no other cause can be given of the translation of Henoch and Elias without this fable For they were taken up alive that they might be examples to the world how much the Lord accounts of godlinesse and that there is another life prepared for the faithfull in heaven Now to these two he vouchsaved this grace before others because he was better pleased with them then with others That Henoch and Elias should yet live a mortal life be subject to death is a verie fable For how can they prove this fiction And what mercie would there translation into heaven be if there they are reserved unto a more cruel death Wheras the Scripture teacheth that to them who are eyther in paradise Luk. 16.26 or in the place of torment there is no going forth or returning Passing by therefore this fable let us now goe foreward In Austins notes or the Revelation Whether the two witnesses be the two testaments attributed to Triconius the two witnesses are said to be the old and new Testament which Bede and Brightman follow and some others of ours as if the sence should be thus notwithstanding Antichrists treading down the scripture yet God would give it power to prophesie that is reprove his tyranny instruct the faithfull secretly mourning under the crosse in the way of life eternal For the Scriptures are Gods witnesses in the world against the wicked as Christ saith search the scriptures for they testifie of me Io. 5.39 Now thus far indeed it is true But I see not how the following attributes except it be by a harsh allegorie can be applied unto the scriptures viz. in that the witnesses are said to be clothed in sackcloth killed by the beast their carkeises thrown in the streets restored to life and ascend into heaven There are some who thinke that in the last times there shall come two most powerfull teachers who being indued with the power and spirit of Elias shal fulfill all these things literally both by prophesying and fighting against Antichrist But they doe acknowledge that this their opinion is uncertaine And therefore in as much as I finde nothing certainely concluded touching this matter by others and seeing the Lord for the present doth not suggest any thing unto mee I wil follow the opinion of Bullinger and some others of our best interpreters who understand the two witnesses indefinitely to be diverse reformers of religion in Antichrists times The Papists indeed imagine The two witnesses are indefinitely to be understood Lib. 3. de P. R. c. 6. that they are two strictly and no more But it is not credible that Antichrist sending forth infinite Locusts out of the smoke of hell into the Church Christ should raise up onely two witnesses besides it is impossible as we even now proved that the things spoken of v. 9.10 should be effected by two persons alone As for Bellarmins objections we shall have occasion to examin them hereafter We therefore by these two witnesses doe indefinitely understand a succession of certaine maintainers of Evangelical truthes against Antichrist Yet they are said to be two definitely both because they are but few in respect of the Locusts of whom the whole Christian world are full as also because in all matters of judgement two suffice to confirme a testimony that so we might neither be deceived by the applause of the multitude of Locusts nor offended at the fewnes of sincere teachers wherewith Antichrist upbraides us Besides in the last place as of old the Lord was pleased to use two witnesses as instruments in his hand for special deliverances of the Church Thus he sent two viz. Moses and Aaron unto Pharaoh for the deliverance of the Israelites out of Aegypt Josuah and Caleb to search the promised land Zerubbabel Jehoshuah to bring back the people from BabyloÌ„ unto which two there is here a plaine allusion in vers 4. As these two latter I say sufficed to deliver the people of God out of the first Babylonish and corporall captivity so two that is few prophesying witnesses shall suffice to deliver the Church from the second Babylonish spiritual captivity And thus much concerning the two witnesses Now what doe they They shall prophesie to wit againe according to the commandement Thou must againe prophesie We are not by prophesie strickly to understand a praediction of things to come but in a larger sense for the preaching of Prophetical Apostolical doctrines which were darkned yea troden down by Antichrist but again renewed by their prophesying that is by faithfull preaching unto the Church for Christ will give this unto them that is so arme them with an heroick spirit and qualifications as that they shal be able strongly to oppose and shake Antichrists kingdom which seemed to be so established throughout the Christian world as if it had been an invincible fortresse But when how long Two thousand two hundred sixtie dayes This againe is hard to be understood but we must looke back to what hath been treated of touching the fourty two moneths for it is cleare enough that by those moneths these dayes one and the same time is designed The Papists opinion touching these dayes refuted For fourty two equall moneths precisely consist of 1260 dayes but herein is the difference that the Papists restraine these moneths and these dayes astronomically unto three yeeres an half which is the time their supposed Antichrist shall reigne and these witnesses prophesie but this cannot be both because the fable of Antichrists standing so short a time hath been before refuted as also because it is contradictorie that the time of Antichrist and of the two witnesses should be of one continuance yet Antichrist should slay the witnesses after they had prophesied 1260 dayes rejoyce thereat with his followers Others interpret these dayes as the moneths also prophetically of so many yeeres taking the beginning eyther from Christs passion Another opinion not probable or from the time of Constantine or from the beginning of the Ottoman Empire whose opinions we have shewed to be very improbable because according to them the yeeres of treading downe the Church the prophese of the two witnesses should be expired now long agoe but this is not likely To be short others understand the XIII moneths the 1260 dayes The third and best opinion indefinitely for the time of the Churches oppression and of the prophesie of the witnesses defined indeed in Gods eternall comsell but hid unto us for the present that we should not curiously search â—â—to that which God hath reserved to himselfe or by knowing the term to say with the wicked servant Luk. 12.45 My Lord delayeth his comming c. And this is the reason why the end of the world is hitherto kept secret from men The time therefore of reading down and of the witnesses shal be the same for all the while Antichrist shall tread the Church
destroy the womans seed Who are the heads of the Dragon for whose cause almost as soon as he was borne hee wickedlie caused all the infants of Bethlehem to be murthered Next was Herod Antipas his son the murtherer of John The third Herod Agrippa who killed James and persecuted Peter After these the Romane tyrants persecuting Christians are to be numbred among the seven heads as Nero Domitian Trajan Hadrian Antoninus Verus Commodus Severus Decius Diocletian and other most cruell Serpents who wholy imbrued themselves in the blood of the saintes most miserable afflicted the Church until Constantines time Of the Dragons hornes Pilate the Romane Governour was chiefe Who are the Dragons hornes who with the Scribes and Pharisees crucified the Lord of life also his successours as Felix Lysias Festus with all such as afterwards were assistants unto the Romane heads in persecuting the saintes Thus of necessitie these things must bee interpreted onlesse we would grope in darkenesse for they altogether belong to demonstrate the calamities of the primitive Church 4. And his taile drew the third part of the stars Hitherto we have spoken of the Dragons form now followes what he did viz. his twofould crueltie is here noted the first against the Stars the second against the woman He drew the third part of the stars c. This Andreas but little to the purpose interprets of Lucifer drawing with him verie many Angels into destruction It is a Metaphoricall allusion unto that in Dan. 8.10 touching Epiphanes The stars cast down to the earth who in the type of Antichrist cast down the stars to the ground and stamped upon them The Stars in Chap. 1.10 signifie the teachers of Churches Their casting down from heaven to the earth signifies their falling away from the faith and heavenlie function unto humane traditions and the cares of this life as before we heard on Chap. 6.13 8.10 9.1 This the Dragon did by his taile The fail of the Dragon signifying as some thinke his fraudulent subtiltie for as dogs with their tailes faune upon their masters so Satan drew by flaterie and lying promises many teachers from seeking after heavenlie things and dasht them against the rocks of wordly honour Now this indeed he hath don and yet dayly doth to the destruction of many not withstanding this is not al for the Dragon begane his battel by open violence I therefore rather interpret the Dragons taile in which his chiefest strength consists of the crueltie and long continued persecutions by which many professours of the name of Christ who ought like stars to shine before others partlie through torments and partlie through feare have fallen from the faith and worshipped devils This happened under the cruel stormes of former persecutions as histories testifie principally under Domitian Diocletian Decius For Diocletian to alledge the words of Eusebius concerning his time onely by a tyrannicall edict commanded the meeting houses of Christians to be laid even with the ground then to burne the holy Scriptures Lib. 8. hist c. 3. that the leaders of Christians should be apprehended fettered and by torments constrained to sacrifice unto Idols Then many indeed beeing constant suffered Martyrdom but an infinite number of others saith he beeing overcom by fear soon after the first brunt gave over wholy the combat But what way soever we take it it is an anticipation that is the thinges are before related which the Dragon did afterward Primasius saith that the taile are the false prophets through whom the enemie fulfils his wickednes As in Isay 9.15 The prophet that teacheth lies is the taile namelie because of their smooth and flattering sermons Now the Dragon did both And therefore we may take both the senses making the summe to be thus The Devil both by the lies of deceivers as also by the cruelty of tyrants drew many away from the faith c. Of which seducement mention is made in vers 9. So then he casts from heaven to the earth because he seduceth from the faith unto perfidiousnes by the love of the earth some by lies others by torments Not withstanding when I compare the Visions I see that here the spirit pointes at the third fourth fift trumpet of the foregoing Vision to give us to understand that the great Star called wormwood Cha. 8.10 with the third part of the stars Ibid. v. 12. and that great Star fallen from heaven Chap. 9.1 were drawen and cast to the earth by the fall of this Dragon that is fell away from the sinceritie of the faith and Christian pietie to worldlie mindednes and Antichristianisme And the Dragon stood Another enterprise of the Dragon against the woman he stands before her to devoure her child like as an hungrie wolfe stands before the fowld 1. Pet. 5.8 to destroy the sheep that come forth Satans ravenous appetite is insatiable the which he desires to fill with our blood therfore Peter describes him under the type of a hungrie and roaring Lyon But this is generall Let us therfore applie it more nerely to the purpose First the dragon endeavoured what he could to devoure Christ in his owne person that is when Herod the first head of the Dragon beeing troubled at the hearing of Christ birth most wickedlie murthered all the children of two yeers that so he might not misse to devour the womans child Also when Pilate the first horn of the Dragon condemned and crucified the son of God Afterward he mightelie laboured to destroy him in his members when Herod Antipas beheaded the Baptist Herod Agrippa tooke away the life of James Againe when the other heades as Nero Domitian and the following tyrants by cruel edicts punishments rackings and persecutions throughout the whole empire indeavoured by all meanes to swallow up what ever the Church brought forth that so they might destroy all Christians and utterly blot out the faith of Christ Neither is Brightmans note to be disapproved viz. that the Dragon by tyrants did diligentlie watch that there might not be born any defender of the Christian religion And if any Emperour or Governour seemed but to favour Christians he was soon devoured by the Serpent The enterprise we have heard now let see the event The Second part of the Chapter The historie and event of both signes 5. And shee brought foorth a man childe who was to rule all the nations with a rod of iron and her childe was caught up unto God and to his throne 6. And the woman fled into the wildernes where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore dayes 7. And there was warre in heaven Michael and his Angels fought against the dragon and the dragon fought and his Angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devill and Satan which deceiveth the whole world
from the Dragons fury would also adde something touching the womans preservation from the same Hee by beeing caught into heaven The woman by flight into the wildernesse howbeit not together at one time for betwixt these things there happened a cruel battel in heaven betwixt Michael and the Dragon as also the Dragons new enterprise against the woman on earth upon this John returns unto the flight and persecution of the woman Therfore we will reserve the interpretation of this verse till we come to v. 14. Now onely let us take notice of the summe and drift FIRST the flight of the woman into the wildernes signifies the invisibility of the Apostolical Church after she had fought many battels with tyrants hereticks and hypocrites For as the Moon comming so low as the shadow of the earth gives noe light neither for the present is more seen then if it were not in the skie so the Church that chast mother through the shadow of worldly ambition The Church vanished as the moon covetousnes luxurie power of prelates and carnal priests lost her light by little and little and at length vanished away insomuch as she never appeared any where in the world in her primitive beauty The Papists affirme that their Church never fled or vanished away contend that she allwayes shined in her full light by which they deny that their Church is this chast mother Histories indeed shew that Rome of old was a chast mother but ceased so to be by changing the government of Christ instituted by his Apostles into the Ecclesiastical and secular kingdom of the Pope the which when and how it came to passe hath already been shewed several times shall further be spoken of afterward Secondly in that there is a place prepared for her in the wildernesse where she is nourished it signifies that however the puritie of the Church shall then fade away and the outward face thereof appear wholy discrepant from the primitive state yet God will reserve and feed some remnants Of the rest in verse 14. 7. And there was warre in heaven Which happened not after the womans flight into the wildernesse but after the manchild was caught up into heaven For the Dragon beeing disappointed of one prey he thirsted after the other that is seeing he could not destroy the child he attempts to devoure the mother But Michael is present in her behalfe provoking the Dragon to combat and thrusting him beeing overcom with his followers out of heaven whence arose a shout among the heavenly spirits What is meant by this battel and when it was is not easie to be expounded What the war was between Michael and the Dragon Riberas fiction There are some who refer it to the first fall of the devill when Lucifer with his Angels was cast down out of heaven This Ribera rightly rejects yet puts in the place thereof a strange fiction of his own viz. of a battel that shal be betwixt Antichrist and the Saintes about the last four yeers before the end of the world But without all doubt this battel is already fought and the Dragon cast into the earth because the woman long agone is fled into the wildernesse Others take it as an allusion to the battel of Michael with satan about the bodie of Moses mentioned in Jude vers 9. But the cause of the war there is other then here Brightman thinkes that Constantines victory over Maxentius Maximinus and Licinius heads of the Dragon is here set forth But the effects of the victorie celebrated with songs by them in heaven vers 10.11 Seem to be more glorious then can possiblie be restrained to Constantines temporall victorie As therefore in the signe of the woman her deliverie and the child there was a double sense One Historicall fulfilled in the person of Marie and Christ The other Allegoricall in the Church and members of Christ so we may rightlie interpret this combat in a twofold sense first spiritually of the conflict of Christ and Satan the which went before in order of time Secondly Historicallie of Constantines and the enemies battles which happened afterward For as Christ caught up into the throne of God thrust Satan out of his kingdome and brought eternal peace and saftie unto the Saintes by his intercession So Constantine beeing advanced on the throne of the empire did manfullie suppresse all enemies of Christianitie and brought in a breathing time unto the Church after her former long continued afflictions This is the summe Now let us consider the battell of which 1. the place 2. the Captaines and armies 3. the event lastly the effect and benefit therof is explained The place of the war was heaven But heaven is a place of peace not of war of quietnesse not of dissention The war in heaven is visional not reall It is so indeed This is therefore to bee attributed onelie unto the Vision the which Iohn saw in the heaven above The Captaine and armie fighting on the one side were Michael and his Angels On the other side the Dragon with his Angels As the Dragon is Satan So Michael is Christ the Manchild caught up into heaven MICHAEI beeing interpreted is Who is like God Now who is like God save Christ his onely begotten son So Daniel also brings in Christ under the name of Michael Chap. 11. and 12. Propheticallie pointing at this battel At that time Michael the great prince shal stand up for the children of his people viz. having finished the worke of our redemption in the flesh But what manner of battel is it The first conflict consisted in Satans temptations The first conflict of this war the which Christ did offten most stronglie sustaine and suppresse The soorest conflict was his bloodie sweating in the garden that which hee suffered in the high priests hall and on the crosse at his death Then Michael indeed seemed to have bin overthrown but a while after the adversaries power was broken for by death Michael overcame and rising again he bruised the Dragons heades and beeing lift up unto the throne of his father he triumphed over all principallities and powers Col. 2 15 Then as a conquerour hee ascended with his bodie on which he had born and by his blood purged the sins of men into heaven and by the efficacie of his eternall intercession repressing the accusations of the adversarie hath made up our everlasting peace with God This mysterie of our salvation is shadowed out under the type of this battel as plainlie appeares from vers 10.11 The which typicall representation did verie much serve for the consolation of the Church seeing she should be shaken with most cruell stormes of persecutions for the space of three hundred yeers least the faithfull beeing unmindful both of this fight victorie might faint under the long continuance of the crosse But how are the Angels joyned with Michael in the fight Why the Angels are joyned with Christ and who they are
seeing Christ alone hath troaden the Wine-presse of Gods wrath and overcom the Dragon This is to be referred to the decencie of the Vision For a captain doth not use to fight without an armie And all though Christ alone hath fought the battell hand to hand as it were with Satan yet hath he also left occasion of combatting unto his Angels that so they might not stand still and onely behold their captaine fighting but couragiouslie imitate him in the same The Angels of Michael were the Apostles who next unto the captaine suffered the adversaries rage Togither with all other faithfull and elect ones standing continuallie in battel aray under Christ their leader So also the Dragon hath his Angels joyned with him the which are his heades and hornes viz. all instruments of the devill whither high or low by whom he exerciseth his violence against Christ and the Church This is the spirituall combat betwixt Christ and Satan 8. And prevailed not The event of the war is that the Dragon with his followers stood not in battell but fleeing were cast downe to the earth Great indeed and cruel is the Dragon but Michael is greater and more powerfull Satan is that strong armed man Math. 12.29 Luk. XI 21. Heb. 2.14 possessing his house in peace and vexing the Church but Christ stronger then hee beeing come takes away his palace overcomes him and divides his spoiles For by death he destroyed him that had the power of death that is the devill and delivered them who through the feare of death were all their life time subject to bondage Now as Christ sits triumphing at the right hand of God so there was no place found for Satan in heaven but hee was cast to the earth like a champion broken and overcome whom then we clearely judge to be conquered when we see him lie groveling on the ground This thrusting down of Satan out of heaven was mysticall not historical of which also Christ speakes in the Gospel I beheld satan as lightning fall from heaven And again Now is the judgement of this world now shall the prince of this world be cast out Ioh. 12.31 For the spreading of the Gospell through the world was Satans overthrow the destruction of his kingdom So Christ beeing neere his death saith The Prince of this world is Judged That is beeing shortlie to be Judged he saith he is Iudged like as a dying man is said to be dead or the like For in his death he threw down Satan by merit In his resurrection and ascention by efficacie viz sending down the holy Ghost from heaven throw whose grace Satan is thrust forth out of the harts of the faithfull Andreas also gives a touch of the mysticall sense of this war and victorie of Michael applying the casting down of the Dragon here Andreas opinion Vnto the second fall of Satan by which he was overcome and thrown down through the crosse of Christ Namelie when the Prince of this world was judged and thrust from that tyrannie which he before exercised 9. That old Serpent Now that we might not imagine this to be a naturall Dragon he sets him forth by his proper names or surnames whence we may know both his naturall disposition and who he is He calls him that old Serpent as afterward in Chap. 20 vers 2.10 To wit 1. The old serpent who of old by infusing into our first parents the venome of pride was the cause of their and our fall and ruin This Dragon therfore is the same who in Gen. 3. Is that subtil serpent and may be called that old deceiver De exhort mart in proem He is therfore that proper adversary the Devill saith Cyprian and the old enemie with whom we wage war who almost for the space of six thousand yeeres hath fought against mankind And therefore through length of time hath fullie learned all kindes of temptations and how to lie in wait for to destroy the soule If he find a soldiour of Christ unprepared unskilful carelesse and not vigilant with his whole hart he circumvents him before he knowes it he beguiles him unawares and deceiveth him as beeing not skilfull But if any one keeping the commandements of the Lord and stronglie cleaving to Christ resist him he must needs be overcome because Christ whom we confesse is invincible He cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devill that is a slanderour or false accuser 2. The Devill For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a calumnie is whē a thing wel spokē is wrested unto a malicious sense and this is the proper worke of the Devill beeing the first most impious calumniatour There seem to be two causes why hee is so called First he slaunderously perverted Gods prohibition to our first parents concerning the forbidden fruit by accusing God of falsehood and envie as though man should not die by eating of the forbidden fruit but become like unto God Secondly because he ceaseth not to cry out against Christ who died was raised up for our sakes denying his satisfaction scoffing at our redemption and not ceasing to accuse the saintes before the judgment of God as guiltie of death for their sinnes He cals him also Satan that is adversarie 3. Satan for the Hebrue Satan signifies to resist Because from the beginning he was a rebell to God and Christ and yet ceaseth not to oppugne the childeren of God who are Christs members Lastlie he calleth him the seducer of the whole earth 4. Seducer or a most vile impostor through long and continued wickednesse For at the beginning with his lies he seduced our Mother Eve through his impostures he caused the old world to be drowned by the flood and soon after again he drew aside the sonnes of men from the true worship of God unro idolatrie and alwayes hath bin the first inventer and deviser of heresies and deceits by most wicked instruments Brightman as I said expounds it historicallie making Michael with his Angels to be Constantine with his legions The Dragon with his Angels Maxentius Maximinus and Licinius by whose tyrannie Satan did vomit out his last hatred against Christians against whom Constantine warred Maxentius flieing over a certaine bridge was drowned in tyber Maximinus perished in miserable exile And Licinius at last was also put to death So the Dragon was then cast down from heaven to the earth these tyrants beeing driven out of the borders of the Church Now whither this be the meaning of the type I dare not affirme seeing the proper and expresse description of the Dragon seems verie much to condradict the same as here so also afterward Chap. 20.2 Where the same apprehending of Satan is figured out in another type and to another end 10. And I heard a great voyce The warre and victorie of Michael and the overthrow of the Dragon have bin spoken of Now followeth the Song of the Church triumphant in which two fruites of the victorie are
that of the Apostle In all these things we are more then conquerours through him who loved us This victory in overcomming the world and the Beast is the faith of the Saints against which the Beast shall never prevaile The same thing speaks Daniel touching the little horne and the issue of the war made with the Saints He prevailed against them saith he untill the Ancient of daies came and judgement was given to the Saints of the most high And therefore the Beast shall not alwaies prevaile against the Saints but at length they shall judge the Beast for his power shall endure no longer then XLII moneths which serves for the comfort of the godly lest fainting under their long-during calamities they should cast away their hope of victory If thou enquire after the time of the warre When the war began it began to be made of old when the Beast first trod down the holy city and tyrannically persecuted al opposers by fire and sword In speciall the warre was at the height after the measuring of the temple which through the great mercy of God was effected in these last times By this warre the Councill of Constance tooke away the two witnesses Iohn Husse and Jerome of Prague and was afterward strongly prosecuted against the Saints by the Councill of Trent and yet is to this day And power was given him over all kindreds and tongues We have heard the declaration and usurpation of the power The universal power of the Beast Now he addes the largenesse and greatnesse thereof for that which in vers 3. was generally spoken The whole earth wondred after the Beast is now distributively spoken Power is given him over every tribe and tongue and nation It is therefore an amplification of his power from the largenesse of the territories in subjection to the Beast His power is universall so as none whither high or low in the Christian world but do either desire or are forced to submit to the Romish yoke Behold here again whither the spirit of God doth not point at the Catholike state of Rome that so Antichrist Christs adversary might be known even by the largenesse of his kingdom Psal 2.6 Psal 72.8 Hebr. 1.2 Rev. 5.9 For as CHRIST is appointed by the Father to be heire of all things from sea to sea He it is that hath redeemed us to God by his blood out of every tribe and tongue and people and nation so on the contrary the DRAGON hath given power to the Beast over every tongue and kinred and nation c. Yet lest we should think that Christ was wholly thrust out of his possession by Antichrist a limitation is annexed 8. And all that dwell upon the earth shall worship him He much amplifies the dignity and worship of the Beast but withall limits the same He shall be worshipped as God in vers 4. it is said in preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have worshipped Here in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship So that the Beasts maiestie shall not be for a short time but shall long endure untill it be fully manifested Notwithstanding the holy Ghost comforts the godly by a twofold restriction first in that he calleth the worshippers of the Beast inhabitants of the earth And therefore none but earthly men shall worship him for the Elect are not the inhabitants of the earth Phil. 3.20 but Citizens of Heaven in regard that their conversation is there So that Gods chosen shall not adore the Beast neither shall their salvation or Christs Kingdom be in jeoperdie but theirs onely who follow the Beast for they shall all of them be cast with him into the lake Chap. 19.20 The other restriction is more expressely set downe viz. that they onely shall worship the Beast Whose names are not written in the Book of life c. that is who were not elected in Christ unto salvation but reprobated unto death before the foundations of the world THEREFORE NO MAN CAN BE SAVED IN THE ANTICHRISTIAN CHURCH because all who are not written in the Book of life shall be cast into the lake of fire and brimstone Chap. 20.15 Let all therefore who love their salvation forsake the Popish Church The names of the Elect are said to be written in the Book of life The Booke of life by an usuall metaphor for we commonly write down the names of such who are deare unto us that we may continually remember them so God having in his eternall counsell elected some to salvation hath written their names in the Book of life so saith Christ Rejoyce because your names are written in Heaven The metaphor also may be understood of the Sonship of the Elect so that to be written in the Book of life shews that they are heires of glory for we know that such are to inherit whose names are written in the last will or testament of men The Booke of life is Christ for in him God hath elected us Therefore it is called the Booke of life of the Lamb that is of Christ because election is made in Christ hence none shall obteine eternall salvation but such who are ingrafted in him through faith the Lamb also is said to be slaine because election includes the blood and death of Christ for the sins of all true beleevers for God hath so decreed to save the Elect as that Christs satisfaction comming in as a ransome for their sinnes his justice might stand with his mercy From the foundation of the world This may be referred either to the next foregoing word slaine or else to the words before who are not written And so Aretas How the Lamb is slaine from the beginning of the world Ephes 1.3 Rupertus and some others take it because of another place not unlike to this Cha. 17.8 They that dwell on the earth shall wonder at the Beast whose names are not written in the Booke of life from the foundation of the world And Paul saith that we were chosen in Christ before the foundation of the World Notwitstanding the spirit doth not without cause immediately joyne the words from the foundation of the world with the Lamb slaine For he would commend unto us the sufficiencie and largenesse of Christs sacrifice in as much as the efficacie of his death and passion is extended to the very first beginning of the world and so unto all the faithfull from Adam untill the end thereof to shew that no man living shall obtaine eternall life except he be redeemed by the blood of the Lamb. But how could the Lamb be slaine before he was I answer 1. Pet. 1.19.20 Gen. 3.15 Heb. 11.1 Act. 9.4 It is true he was onely slaine once on the Crosse some sixteen hundred yeares ago by a reall suffering yet he is in divers respects said to be slaine before 1. in Gods eternall preordination viz. that he should be slaine in the appointed time 2. by promise that the seed of the woman should
inquisitours all men to worship the first Beast But thou wilt say how is this Beast said to cause the inhabitants of the earth to do that thing now He causeth all to worship the first Beast which they did before and that of their own accord The reason hereof is intimated in the following words Whose former wound was healed that is howsoever the Beasts authority began not a little to be lessened by that wound Neverthelesse by the unwearied endeavours of this Beast which here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth or doth signifies together by his subtilty eloquence and violence it was effected that all men remained constant in adoring the Apostolicall sea But who are these worshippers The earth and the inhabitants thereof Now who and what these are see v. 8. We need not to envie this worship of the Beast seeing that not the salvation of the Elect but only of reprobates shal be in jeoperdy thereby But are al in the Papacy reprobates damned God forbid for even in the midst of Babylon God hath his people Rev. 18. v. 4. The spirit therefore speaketh this onely of those who persevere to worship the Beast and do not renounce his blasphemies 13. And doth great wonders Another effect of his power are Great signes or wonders He doth great wonders by which he shall perswade and induce the inhabitants of the earth to worship the Beast For as the devill is Gods Ape so is Antichrist Christs as God and Christ therefore confirmed the doctrine of Moses the Prophets and Apostles by many wonders and miracles so Satan shall establish the Beasts great words and Antichrist his great power by wonderfull signes Signes that is miracles or workes either really or in appearance surpassing the strength of nature Great that is wonderfull and terrible These he shall both do himself as also cause his agents to do the like as Bellarmin well observes Not onely Antichrist saith he Lib 3. de P. R c 15. but also his ministers shall do wonders The same thing Christ foretold us Mat. 24. vers 24. There shall arise false Christs and false prophets and shall shew great signes and wonders in so much as if it were possible they shall seduce the very elect Now what signes they are the Apostle tells us 2 Thes 2.9 What Antichrists miracles are with all the causes thereof Whose comming is after the effectuall working of Satan with all power and signes and lying wonders and with all deceiveablenesse of unrighteousnesse in them that perish c. The efficient cause is Satans efficatious working The materiall the prodigious events beyond nature The formall the deceits and subtill illusions of the devill by which the sences of men are bewitched The small How they differ from true miracles his lies and deceiveablenesse of unrighteousnesse that the world may be seduced And indeed in all these causes false miracles differ from the true which are works truely surpassing the order and strength of nature and are done by the power of God to the manifesting of his omnipotency and confirmation of doctrine divinely revealed such the Lord sometimes wrought by the Prophets under the Law Yet not by all nor at all times lest they might have been little regarded or else that the world should depend upon them In the New Testament also Christ and his Apostles with many other of the faithfull wrought great miracles for the confirmation of the Gospell of Christ De vera relig c. 5. de util cred lib. 6. in 1 Cor. 2. Hom. 6. ca. 49. in mat But these as Augustine and Chrysostome in many places witnesse ceased in the third age after Christ And therefore Austin admonisheth that we are not rashly to beleeve miracles because Christ foretold such things of deceivers and bids us to beware of them Whereby we see how soundly the Jesuites quit themselves and their Pope from the impostures of Antichristianisine in glorying of the many signes and wonders that every where are to be seen in the Papacy Not perceiving in the mean time that in this very thing they discover Antichrist seeing the Scriptures do make great wonders and miracles to be the proper marks of him So that he maketh fire come down he rehearseth one of the great signes of the Beast namely that he makes fire to fall down from heaven in the sight of men Antichrists miracles according to the Iesuites The Iesuites reckon up three miracles of Antichrist One is that he shall feine himself to be dead and rise againe But in ver 3. we have shewed how this fable is without all probability The second that he shall bring down fire from heaven The third that he shall put life into the image of the Beast and cause it to speak 1 King 13 38. 2 King 1.10 of this we shall treat on vers 15. The second he shall do by a certaine imitation of Elias who by fire from heaven consumed the sacrifice and also devoured the Captaines with their fifties to shew that he was a man of God To which it is probable the spirit here alludeth for Antichrist will be accounted a man of God But it seems rather to allude to that wicked action of Satan who with fire from heaven consumed the sheep and servants of Job For whatsoever he doth Iob. 1 16 he shal do by the effectuall working of Satan unto the destruction of men Now hence it followeth saith Bellarmin that the Pope is not Antichrist for neither any Pope himselfe or any of his ministers did ever make fire to come down from heaven The consequence is not good for it is apparent the species or one great wonder is put for the whole genus But the species being denied the genus is not denied As therefore it will not follow that none of Christs Disciples were true Apostles Mat. 17.20 because none of them removed mountaines according to the letter of the text the which notwithstanding Christ promised unto his Disciples for it was enough that they did other great miracles so neither doth it follow that the Pope is not Antichrist although he hath not according to the letter brought down fire from heaven For it is enough that many Popes of which Bellarmin boasteth have been renowned for working great signes and wonders and that the whole Papacy is full of miracles to wit false and lying ones such as the holy Ghost here and in 2 Thes 2. do ascribe to Antichrist and of which Christ himself forewarned us Mat. 24.24 beleeve them not Now the spirit rather attributes this species of wonders unto him then any other as respecting the manner of speech then common to the Hebrews and still is to this day for the Iews say If a man cause fire to descend from heaven for if any one with a heavenly miracle would prove himself to be a man of God and deny the Law of Moses let him be accursed Vestigat pag. 701. Because
no miracles can verifie false and blasphemous doctrines Adde to this that Alcasar the Iesuite contrary to the common opinion acknowledgeth that a litterall sence doth not at all agree with the stile of this aenigmaticall sentence which undoubtedly is most true although he brings in a most idle glosse taken not from the Scriptures but out of the conception of his own braine Antichrist therefore by an allusion unto the litteral history of the Scripture causeth fire divers waies to descend from heaven In the likenesse of fire rushing from heaven the Apostles received the holy Ghost How the Pope causeth fire to descend from heaven so Antichrist boasteth that he by power given him from above doth confer the grace of the holy Ghost in consecration confirmation confession and absolution to wit by a great and miraculous working In the likenesse of lightning the devill made fire to descend from heaven and devoured the sheep and servants of Job And doth not the Pope boast that he fulminates against Emperours Kings and Princes by his excommunications for so Gregory VII said that the Emperour Henry IV. whom he excommunicated was stroken with lightning And therefore in excommunicating the Pope casteth down burning torches or firebrands from on high that even hence we might understand that it is he who causeth this dreadfull fire to descend from heaven by which the sheep and servants of Job are devoured to wit by a marveilous wonder In that it is added In the sight of men it signifies that he gaines authority to himselfe and his deceitfull working by striking great amazement feare and delusion in the hearts of men For he bewitcheth the eyes and mindes of the people and so terrifies the conscience with his signes and lightnings as that the simpler sort are held in false devotion and the more prudent in feare and obedience 14. And deceiveth them that dwell on the earth by those miracles Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the miracles Seducing by his signes and it seems to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or by means of those miracles as Chap. 4.11 12.11 This is the third effect of his power he drives wretched men from Christ to Antichrist from the truth to a lie and from the path of salvation to the way of destruction For to seduce is properly to bring out of the right way and lead into errour It is a metaphor taken from travellers ignorant of the right way for so Antichrist seduceth the inhabitants of the earth that is earthly minded men ignorant of God and of their salvation to wit as casting all care of religion upon their spirituall fathers and hence being bewitched and terrified with the signes and lightnings of the Beast they devoutly swear obedience unto his lies For as by true signes being the seales of true doctrine the Elect are helped and moved to believe that it is divine For God who is true and the authour of miracles gives no testimony save to the truth so the lying miracles of the Beast are the seales of his lying doctrine which earthly men embrace for true because of his miracles thinking that they are divine signes and so his doctrine also But thus thinking they are deceived and seduced What therefore are our workers of miracles but seducers And in this sence it is truely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because of the signes as being the formall cause of his imposture Now they work their signes in the sight of the Beast that is by the Popes authority because the miracles of these deceivers must of necessity be Canonized by the Pope that they may be authentick to the faith that is to the seducement of men Saying to them that dwell on the earth that they should make Observe how often the holy Ghost doth reiterate the dwellers on the earth The image of the beast lest the faithfull should be offended with the multitude and readinesse of them that follow the Beast against Christ And this is the fourth effect of his power he commands the inhabitants of the earth to make an Image to the Beast which was wounded by the sword and did live With which cohereth the first that he gave life to the Image of the Beast and also that the Beasts image should speake and cause that whosoever would not worship the image of the Beast should be slaine Ribera in c. 13.32 For these two verses agree together by which indeed most interpreters amongst the Papists will have the third miracle of the Beast to be described viz. that he should perswade men to make an Image to Antichrist and worship him in their temples Lib. 3. de P. R. c. 15. to which image he would give life and speech c. Whence againe it followeth saith Bellarmin that the Pope is not Antichrist because none of them have made an Image to speake c. But first this fable touching Antichrists image placed in temples speaking and to be worshipped Alcasar refutoth Bellarmine Aleasar himselfe refuteth and expounds it of heathenish idols which they imagined by an heavenly miracle should receive and give answers This opinion is far more tollerable although not agreeable unto the text which openly speaketh not of Satans delusions among the Gentiles already past but of the future impostures of Antichrist sitting in the temple of God Secondly to let passe the fable do not the images in the Papacy speak and hath not the Pope caused and commanded them to be worshipped on paine of death Such of ours who understand the former Beast of the old Romane Empire interpret this Image of the Beast sometime wounded and again healed of the Romane Empire re-established by the Pope Which they think was done when Steven II. and Leo III. transferred the decayed Empire of the West on Charles the Great and as it were repaired the same The which was no more then a certaine image or rather a shadow of the old Empire comming short both in the majestie largenesse and power thereof But we have before shewed that the former Beast denotes not the Romane Empire but Antichrist Neither doe the circumstances of the text agree to it The Pope say they made the image of the Romane Empire But the second Beast or the Pope made not the image of the former but the inhabitāts of the earth did it by the commandement of the Beast That also which is added touching the worshipping of the image doth little agree For as much as none of the Germane Emperours commanded either themselves or their Empire to be worshipped on paine of death The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying referred to that which goes before makes the sence cleare to wit that to the two former waies of power and seducing being his false doctrine and great miracles now are added two more to wit worshipping of Images and outward violence And the spirit doth plainely allude to Daniels History where the King set up a golden image Hebr.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose height was sixty cubits and breadth six cubits proclaiming Dan. 3.4 The Babylonish Image that all should fall down and worship the golden image whosoever falleth not down and worshippeth shall the same houre be cast into the midst of the burning fierie furnace This was that Babylonish idolatry maintained by a furnace of fire in imitation whereof Antichrist hath set up a Golden Image to the Beast that is to his own wicked inventions commanding that all who will not worship the same shall be burnt in a furnace of fire By these two latter waies therefore far more effectuall then the former he universally seduceth the earth But both these waies seem to require a more full exposition That they should make an image to the Beast Both Alcasar and Ribera acknowledge that by an Enallage or change of number one image is put for many The Image of the beast what it is though they apply it to a different sence The holy Ghost calleth the whole Papisticall worship of images or Antichristian idolatry the image of the Beast That they should make to wit the inhabitants of the earth In the construction there is no ambiguity The Beast himself maketh not the image for he being covetous will not be at the cost but he saith to them that dwell on the earth that they should make it that is he teacheth and commandeth the nations in the honour of God and of the holy Trinity to make and set up in all consecrated places and temples the images of Christ crucified of Mary the mother of God the Queen of heaven of Peter the Prince of Apostles and of all the Saints in heaven Images I say of wood stone brasse gold and silver neither may they be set up naked and without attire but must be adorned and clothed in silke and purple have waxe-candles and lights set before them men must humbly and devoutly make requests and prayers unto them yea and contribute unto their worship yearely revenues for the salvation of soules This commandement the world being delighted with Babies and desirous of a glorious worship to the eye at length obeyed sparing no cost and hence the Papacie doth so much abound with Palaces temples consecrate places full of pictures altars waxe-candles lights purifying vessels c. as being a kingdome of images 15. He gives life to the beast makes it to speake and to be worshiped And he had power to give life to the Beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was given him to give life c. The first effect of his power he puts life into the Beasts image makes it to speake and to be worshipped upon paine of death It was given him by whom by the Dragon that is Satan the inventour and architect of all idolatry God permitting the same yea also in his most righteous judgement sending them that dwell on the earth strong delusion that they should beleeve a lie because they received not the love of the truth that they might be saved Now it is very apparent unto all how in the Papacy the Image is made to live speak weep laugh and do other actions of the living through the fraud and devillish cunning of Monkes And hence followeth that mighty running after this and that Mary Crucifixes Peter c. Hence are al the pilgrimages wonders canonizations sacrifices for the dead and vows in so much as none of the inhabitants of the earth whither of the simple or wiser sort but have thought it necessary for the salvation of soules The Beasts image excelleth that of Nebuchadnezzar to offer bequeath and give unto this Image whatsoever they possessed Furthermore the Image of the Beast hath this as proper to it and above that of the Babylonish for we read not that Nebuchadnezzar made the same to live or speak In this great wonderment therefore Antichrists image was to excell the other that he might more prevalently seduce otherwise in idolatry and madnesse they are alike as it followeth And to cause that whosoever Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should make to wit the image which speaketh for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both governed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image and this is the common reading But the sence sheweth that not the image but the Beast caused them that would not worship to be slaine therefore the Kings Bible seems more rightly to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and causeth or maketh that is the Beast doth it However it comes all to one purpose whither the Beast himself Dan. 3.6 or the Image by the Beast cause all that will not worship to be slaine the which we plainly see is taken out of Daniel Whosoever falleth not down and worshippeth shall the same houre be cast into the burning fierie furnace Thus the Beast besides his doctrine miracles and worship of Images addes outward force that so whosoever will not submit by the former may notwithstanding be compelled to worship through feare of punishments For such a spirituall madnesse possesseth idolaters that with fire and sword they punish the contempt of their idols hence Idol-worship is in Gr. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a mad and befotted worshipping of Idols Now let us see whither the like hath not been hitherto practised in the Papacy This setting up of Images first did rend the East from the West with many tragicall tumults and uproares And afterward was the utter overthrow thereof by the Turkes For Constantine that furious Pope by sedition thrust Philippicus Emperour of the East out of his government because he prohibited the Image of the Beast to be worshipped also he caused John the Emperours Generall to be slaine at Ravenna Gregory II. deposed Leo the Emperour for the same cause commanding them of Ravenna to put to death Paulus the Emperours chiefe officer He also put out the eyes of Peter Governour of Rome and by that means made himself Lord thereof Behold the power of the Beasts image of which if any be desirous to know further let him read the Book of Martyrs Or let him go to Rome or Spain and see whither all men are not constrained to bow the knee and adore the Image of the Beast Babylons Law is universall Whosoever will not fall downe and worship the Image Let him the same houre as an heretick be cast into the fierie furnace 16. Impression of a Character The difference between Character and Charagma And he causeth all The sixt effect of his power he imprints a Marke in the right hand or in the forehead with a priviledge to buy and sell Marke Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character as most render it A Character represents the expresse image of the Archetype or first pattern as for example a child being like his father in countenance is said to be the
Elders were brought in as Harpers before the throne but these Harpers here are differenced from the Beasts and Elders for they are said to sing before them vers 3. This therefore is a distinct troop of blessed Martyrs and Professours of the Church triumphant who as I said even now were departed this life The allegory of the Law and the Gospel is not here set forth had finished their warfare before Antichrists rising I am not ignorant that most interpreters allegorically apply this voice first thundring afterward pleasant the first to the preaching of the Law which is terrible to the wicked the second of the Gospell which sweetly affects the consciences of the godly but this application here seems to me to be strange and uncouth for after the appearance of the dreadfull monsters viz. the Dragon Beasts c. Now comes this company of harpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight the heavenly theater before that the preaching Angels went forth Neither was that voice any thing else but that new song of wich it followeth 3. And singing as it were a new song Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sung by changing the participle into the verbe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who also sung He expoundeth what the melodious accord of the harpers was and where As it were a new song New harmonies usually more delight the hearers then such as are old and often heard Such was the Song of these Harpers rare new and worthy to be heard Or New that is excellently setting forth the new rare and unspeakeable benefits of God and the Lamb for so the Hebrewes as generally may be seene in Davids Psalmes call that a new song which is rare and most sweet The Argument of this new song John here indeed doth not speak of but he declared it before in Chap. 5.9 Where the Beasts and Elders sung a new song to the Lambe saying Thou art worthy to take the booke and to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation c. And Chap. 7.9.10 Where the innumerable multitude clothed in white robes cried with a great voice Salvation be to God who sitteth on the throne and unto the Lamb And a little after Amen blessing and glory and wisdome and thankesgiving and honour and power and might be unto our God for ever and ever Amen c. Vndoubtedly this song was the same As for the circumstance of the place It was before the throne and before the foure Beasts and Elders Hereby he intimates two things first that this voice was in heaven and so we are to thinke that John heard the same from thence And therefore it was a song of the Church triumphant in heaven not of the militant in earth Secondly that this multitude of singers is distinct from the Beast and Elders for they are said to sing before them They were therefore a certaine troope of triumphant Saints who afterward came to the company of Beasts and Elders for the Church triumphant is not yet full but daily increaseth with new members who finishing their warfare here on earth are added unto them untill in the end it become truely universall and catholick Touching the Beasts and Elders see the notes on Chap. 5. vers 4.6.7 and Chap. 7. vers 9. And no man could learne that song Now he turnes his speech to the multitude that were sealed honouring them with excellent titles which are seven in number as we observed in the analysis of which some were proper unto the state of their warfare in this life But the most appertaine unto the state of Glory For the drift of this place is to teach us that Christ will not onely preserve his elect or sealed in their conflict against Antichrist but also at length gather them unto the heavenly multitude of Harpers that with like joy they may sing a new song to God and the Lamb. This chiefly serves to comfort the godly here groaning under the crosse Now this is the third member of the comparison for as Chap. 7.13 One of the Elders asking John Who are these did declare the like titles of them that were clothed in robes These are they which came out of great tribulation and have washed their robes c. So here John doth either himselfe or heareth this multitude of sealed ones to be adorned with like honourable prayses for perhaps these were the words of the harpers touching them that were sealed These are they which are not defiled with women c. These epithites seeme to be diverse but most are of the same nature or are consequents as we may see by the diligent comparing of them together The first title in which they differ from others is their teachablenesse that no man could learne the new song but they Here first it appeareth Teachablenesso wherefore this company of Harpers in heaven were here brought forth to wit as examples of the sealed yet remaining on earth for our indeavour studie ought to be the same with theirs in heaven By which very thing the most sweet communion of the Saints both in heaven and in earth is signified Secondly the docility and praerogative of them that were sealed is commended They and they onely could learne this new song But how can they doe it not indeed by their own wisdome but by the speciall illumination of the Spirit which God onely vouchsafeth unto them therefore the reprobate cannot learne it But doe not many of them know the doctrine of the Gospel True yet have they not a saving knowledge They doe sometimes professe and boast of faith c. but they never can apply the benefits of the Lamb by faith unto themselves and praise him with their whole heart For no man can say that Jesus is the Lord 1 Cor. 12.3 but by the holy Ghost This teachablenesse therefore is a priviledge of the sealed Thirdly hence it appeareth what this seale of the living God is which the faithfull are said to have in their foreheads Chap. 7.3 In vers 1. it is called the name of the Lamb and the name of his Father Now he saith that it is a new song the which onely the sealed can learne It is I say that rendring of honour and prayse for the benefits of God and the Lambe the which the Elders and multitude clothed in white ascribed unto them in Chap. 5. Chap. 7. viz. their sincere faith and confidence in God and the Lambe joyned with a continuall celebration and thanksgiving By this signe the worshippers of the Lamb are separated from the followers of the Beast Fourthly it appeareth that this seale is attained and imprinted in the foreheads of the Saints in this life It is attained I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by learning without which we cannot have it and for to learne it we must continually exercise
will recall a man from his carnall security to the feare of God and working of righteousnesse except he have a heart of steele for as much as in the day of Gods judgement a most exact account of what hath been done in the flesh must be given by all the greatest Kings and Potentates not excepted When without any respect of persons they that have done well shall possesse life eternall They that have done ill shall be cast into everlasting fire The Angell therefore could not use a more forcible reason to deterre men from the contempt of God and his word To this purpose is that in Sirach Chap. 7.40 In all things that thou sayest or doest remember thy end and thou shalt not sin Now if any aske how this prophesie is true and accomplished seeing it is so long since John said 2 Pet. 3.9 Gods judgement was at hand Let him heare Peter answering the mockers of his time The Lord is not slacke concerning his promise as some count slacknesse but is long suffering towards us not willing that any should perish but that all should come unto repentance The Angell saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come for shall certainly come by an usuall Enallage of the preterperfect tense instead of the future so a little after is fallen for shall certainely fal noting the immutability of the events decreed by God so formerly he often said he will come shortly that is sooner then we are aware of that the deepe fleepe of security might be driven out of us and lest with the wicked servant we should say Luke 12.45 My Lord deferreth his comming But rather let us consider seeing the Apostles did presage the day of judgement to be then at hand how much nearer is it now unto us after so many ages And worship him that made In the third member he recalls the world from popish idolatry unto the service of the true God alone whom he notes by a periphrasis from the worke of the creation of heaven and earth the sea and fountaines of waters The Old version ads and of all things that are in them which words are not in the Greeke but seem to be taken out of Psa 146.9 unto which place the spirit here alludeth The fountaines of waters are reckoned up among the chiefe works of God because the continuance of the fountaines is indeed a very wonderfull worke of the Lord concerning which Phylosophers have much disputed with great admiration Psal 104.10 114 8. And it is also celebrated in the Psalmes He sendeth the springs into the valleyes which run among the hills Which turneth the rock into a standing water the flint into a fountaine of waters Furthermore that religious worship is onely due to God both the Scripture and nature it selfe teacheth For God alone is omnipotent knowes all things and is present in all places He is able to heare and helpe all that call upon him wheresoever they be He alone is the Author of nature governour and Lord of the world wherefore all ought to depend upon him onely in him alone we must beleeve and put our considence Ier. 17.5 But cursed be the man that trusteth in man and maketh flesh his arme Hence faith and prayer are in Scripture coupled by an individuall tye as the cause and effect Rom. 10.14 Mat. 4.10 How shall they call on him in whom they have not beleeved Therefore it is an expresse commandement Thou shalt worship the Lord thy God and him onely shalt thou serve Now howsoever this be an undeniable and manifest truth yet the world forsaking the Lord followed and wondred after the Beast all I say both great and small bond and free worshipped the Beasts image kissed his feet and attributed divine honour unto him as though he were God on earth And this the worshippers of the Pope doe not denie according to that of the Poet before mentioned Ense potens gemino cujus vestigia adorant Caesar aurato vestiti murice Reges Nay all have not the priviledge to worship before the Beast and kisse his feet this onely is permitted to Kings and Emperours Others must be content devoutly to worship his image and call upon the Saints that are canonized by the Beast and adore his Crosses Crucifixes Altars set up by him in temples groves and highwaies c. From this beastly worship of idols the Angel here dehorteth the world as calling them to the worship of the true God Neither will he any whit esteeme their vaine pretenses That the Pope is not worshipped as God but as Gods and Christs Vicar for they falsely affirme him to be that which he is not That they call not on the Saints with a worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is a false distinction the religious worship both of Latreia and Douleia being in Scripture onely attributed to God and signifie both one thing That they worship not graven images but God in them this also is false for Images are no gods neither will God be worshipped in or by them Thou shalt not doe so unto the Lord thy God Deut. 12.31 Thus far of the everlasting Gospel published by the first Angel or reformer of Popery The summe of which is in these three things I. That God is to be feared and Antichristianisme to be repented of II. That glory is to be ascribed to God by beleeving in his sonne III. That God is to be worshipped by fleeing the Image of the Beast and performing obedience to God 8 And another Angel followed because the former Angell although he cryed with a great voice did little profit unto the inhabitants of the earth who were drowned with the wine of Babylonish whoredome for after Wickleffe Husse and Jerome of Prague were burnt the Papacy remained stil in its vigour furie Therefore another Angell followed who more forcibly assailing Antichrist weakened his kingdome in many Provinces And here againe by an Enallage One Angell is put for Angels for there shall be divers succeeding each other in divers places But One shall excell and continue the ministery of the former Angell who was a while interrupted Now this Angel if we looke into histories who can he be save Luther This second Angell is Luther who followed 130. yeeres after Wickleffe and 100. after Husse and Jerome he first began in Saxony by word and writing to thunder against the Popes Pardons publikely put to sale soon after against the whole Papacy anno 1517. To him was joyned Philip Melanchton as a most faithfull assistant and soone after many other excellent men who by little and little restored the everlasting Gospell in divers parts of Germany and expelled Popery About the same time Zwinglius and Oecolampadius began together to oppose Popery and 〈…〉 Gospell in Helvetia But let us heare what this Angell publisheth Babylon is fallen is fallen He threatens ruine to Babylon for her wicked fornication by which
The scope and use of this vision For First it teacheth that after the beasts kingdom hath flourished and vexed the Saints a long time it shal be weakened by preaching of the Gospell Secondly It shall allwayes notwithstanding remaine in some power not ceasing to make War with the Saints untill the end Thirdly Howsoever it shall tyrannically rage against the Reformation of Evangelicall doctrine yet it shall never be able again to suppresse the same but there shal be many Angels to poure out the vials of Gods wrath on the throne thereof Lastly as the Gospell shal be pleasing and saving to the elect because by it they overcome the beast for which they shall celebrate God with perpetuall praises so to Antichristians it shall be grievous and mortall because being turned into rage in regard of the successe thereof they shall fret and grieve to see their kingdom which seemed immoveable to be weakened lessened and go to ruine untill being wasted with the last plagues they shal be cast according to the threatning of the third Angell Chap. 14.10 into everlasting torments of fire brimstone Now hence the spirit suggests a twofold comfort unto us The first from the often renewed plagues of the beast whose power wealth luxuriousnesse and oftentation was great as we heard Chap. 13. But we need not be offended at those shadowes for she shall receive and feel inward torments and gnawings by the preaching of the Gospell and in the middest of her delights be tormented by Gods wonderfull judgements and severe plagues The second from the finall fall of Babylon the Popes parasites affirm that the seat of Saint Peter shall endure for ever that the Catholick Romane Church being founded and strengthened by God shall stand c. That the Gates of Hell shall not prevaile against her but Babylon shall come in remembrance before God and in a moment be cast down by an earthquake so she shall cease to vexe the Church and persecute the Saints We have heard the Argument Scope and Vse of the Vision now it is partly dramaticall partly propheticall The Dramaticall part containes certaine preparatory apparatitions serving for the Order and preparation of the vision Chap. 15. The Propheticall part foretelleth the kinds and encreasing of the seven plagues on the worshippers of the Beast Chap. 16. CHAP. XV. The Argument Parts and Analysis This vvhole Chapter is a preparation to the follovving Vision for Iohn declares here vvhat vvhat manner of things he savv before the pouring out of the seven Vials The parts here are three I. THe seven Angells with so many plagues ver 1. II. A company of Harpers ver 2 3 4. III. The clothing of the Angells vers 5 c. In the First he expoundeth what he saw I. generally A great and marveilous signe in Heaven II. specially seven Angells with their Instruments having seven plagues The which he describeth by the Epythite Last with the reason hereof because in them is filled up the wrath of God verse 1. In the second he expoundeth I. The place of the harpers A sea of glasse II. The harpers themselves whom he describeth 1. by the effect They had gotten the Victory c. 2. By their station standing on the sea of glasse 3. By the Instrument having the harpes of God vers 2 4. By another effect And they sang verse 3. III. The Argument of the song generally from the Author and subject The Song of Moses and of the Lamb. And specially so far as concerneth the words and the sense consisting of a Preface Proposition and Reasons The Preface is laudatory figured out by an exclamation to God I. They declare his power and Majesty Lord Almighty King of Saints II. His workes by the adjuncts of quantity and quality They are great and marveilous III. His Iudgements by the adjunct qualitie of Iustice and Constancy Just and true are thy wayes ver 3. The Proposition The Lord is to be feared and glorified It is figured out by an Interogation Who shall not feare c. The reason is threefold 1. From the Property of God for thou onely art holy 2. From the worship due to him All nations shall come 3. From the moving cause Thy Iudgements are made manifest v. 4. In the third he rehearseth 1. The receptacle of those Angells The Temple of the Tabernacle opened in Heaven ver 5. 2. Their gesture They went out 3. Their habit having seven plagues 4. Their ornament clothed in white and pure linnen ver 6. 5. The Instruments given them he gave them golden Vialls which he describeth by the number seven And what they contained full of the wrath of God c. verse 7. 6. Two effects 1. The smoake of Gods Majesty filling the Temple 2. A shutting out of all persons from entring into the Temple during the time of the plagues verse 8. The first Part of the CHAPTER The Argument of the Vision seven ANGELS with so many PLAGUES 1 And I savv another signe in Heaven great and marveilous seven Angells having the seven last Plagues for in them is filled up the vvrath of God THE COMMENTARY I. Why the Visions are iterated AND I saw another Signe Iohn is not informed by one Vision but by many touching future things that so by comparing the obscurer types with the plainer the Revelation might the better be manifested The iteration therefore of the Visions is not in vaine Now it is to be observed The following things doe all belong to Antichrists judgement after that the Beast that is Antichrist was once mentioned his tyranny and pompe plainly described in the foregoing Vision the remainder of this whole Prophesie containes descriptions of the judgements by which God will restraine and destroy Antichrist but deliver the Saints from his Tyranny and bestow the rewards of Victory on them both to the end to meet with the scandall of desertion of the godly And to the terrour of the wicked and comfort of the godly least it should be thought that Christ neglects his under the Crosse or to be a sleep or want power to suppresse Antichrists rage as also that in hope of Victory and glory to come they might with the more alacrity resist Antichrist and persevere constant under their long during troubles To this end tend the seven last Plagues which God in the last times will poure out on the Throne and followers of the Beast Let us henceforward keep this use in memory Iohn therefore saw another signe What a signe is that is another Vision signifying events divers from the former for a signe is that which makes something divers from it selfe to come into the cogitation Austin lib. 2. de doctr Christi cap. besides the shape or forme it suggesteth to the senses But as signes are not the things themselves so the things themselves are not to bee sought in the signes as if they were included according to the common errour now adayes touching the Sacramentall signes which
Cage of uncleane birds ver 2. 2. Two causes of the destruction One fornication by which she hath defiled all nations and Kings of the Earth The second Luxuriousnesse and most filthy trading with the Merchants of the Earth verse 3. In the second voyce are three things I. An exhortation unto the Godly under Antichrists kingdome ver 4.5.6.7.8 II. The lamentation of the Kings Merchants and Mariners of the Earth This shall be the former effect in the ungodly from verse 19. unto verse 20. III. A turning to the heavenly inhabitants Rejoyce c. This shall be the other effect in the Saints ver 20. I. The exhortation unto the Godly living under Popery is two-fold First to go out of Babylon Come out of her my people with three reasons 1. Least they might be defiled with conversing with the wicked 2. Least they be partakers of their plagues and ruine ver 4. 3. Because the inevitable time of vengeance is at hand ver 5. Secondly that they might render double unto her which I. he amplifies by Phrases foure times changed and prophetically set forth ver 6. 7. II. He perswades by a reason from the equallity because she proudly lifts up her selfe I sit a Queene ver 7. III. He expounds the kind of punishment ver 8. she shall be burnt with fire and the first cause hereof Gods power and righteousnesse ver 8. II. The lamentation is distributed into three sorts of men The first are the Kings of the Earth of whom it is said 1. What they did before They committed fornication and lived deliciously with the whore ver 9. 2. What they should do beholding the smoake and fire 1. They shall see it burning a farre off trembling and mourning saying Alas Alas 2. Acknowledge the judgement of God ver 10. The second are Merchants of the Earth whose wayling is described first generallye They shall weepe and mouâ—â—â— and it is Illustrated both by the procreating cause Their gaine ceasing in regard of the contempt of their wares verse 11. As also by a Register of their divers merchandize among which also are the soules of men ver 12. 13. Lastly by the effect on Babylon it selfe which shall be deprived of all her delights verse 14. Secondly specially what thâ—â— did before They bad gathered riches and what then they will doe Tremeâ—â— and mourn to behold her burning afar off v. 15. 2. Cry Alas Alas and the cause of their wavling is shewed viz. by comparing the present condition of the whore with her former ver 16. The third are the Shipmasters and Saylers of whom likewise is noted 1. What they did before They reaped gaine to wit by Babylon 2. What then they will doe 1. Behold her destruction a farre off ibid. 2. Cry out What City is like c. ver 18. 3. Testifie their griefe both by signes as casting dust on their heads ver 19. As also by weeping and crying Alas Alas adding the procreating cause of their sorrow ibid. III. The turning of the second voice unto the heavenly inhabitants to close up the lamentation with joyfulnesse The Proposition is Rejoyce The reason is taken from the remote impelling cause because Babylon is punished for her Tyranny exercised against the Saints ver 20. In the third voice is the finall and irrecoverable destruction of Babylon I. Figured out by a Symbole which is both acted by an Angell A mighty Angell tooke a stone like c. As also expounded Thus with violence shall that great City be throwne down ver 21. II. It is amplified by the effects 1. She is deprived of musicke 2. Of trade 3. Of all manner of corne 4. Of light 5. Of Mariage-Feastings ver 22. 23. III. This is approved by three inforcing causes 1. The Luxuriousnesse of Popish Traders 2. Their witchcraft and seducing of the Christian world ver 23. 3. Their cruelty against the Saints verse 24. The first Part of the CHAPTER Publishing the Ruine of BABYLON 1 And after these things I saw another Angell come down from heaven having great power and the earth was lightned with his glory 2 And he cried mightily with a strong voice saying Babylon the great is fallen is fallen and is become the habitation of devils and the hold of every unclean spirit and a Cage of every unclean and hatefull bird 3 For all Nations have drunk of the wine of the wrath of her fornication and the Kings of the Earth have committed fornication with her and the Merchants of the Earth are waxen rich with the abundance of her delicacies THE COMMENTARY ANd after these things I saw another Angell What Origen writeth touching the song of Songs that the History thereof is after the manner of an Interlude acted by four persons appeares more clearly to have bin observed in this Prophesie as hitherto we have still observed For as in Comoedies divers persons come and go on the Theater so we see done here In this sixt Vision the first person was the Angell having seven Vialls leading John into the wildernesse and shewing unto him the Babylonish Strumpet on the Beast and expounding the mystery of both which things being done another Angell came forth on the Scene to declare the judgement of the whore under the Type of Babylon Therefore Iohn saith that he saw another Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things viz. which were acted and spoken by the former Angell Of whom is expounded in three Verses whence he came what for an Angell he was what he did and spake Descending from Heaven The place from whence he commeth gives divine authority to his Message For he comes from Heaven as Gods Herauld and therefore publisheth the judgement of Babylon in the Name of God that so we might not question but all shall certainly come to passe Who this Angell is which is foretold by this heavenly Messenger Who he was it is not needfull to enquire The following description sheweth that he was one of the chiefe Emissarie Angells of God Neither is it of necessity to understand it of Christ seeing the action of this Vision is distributed between many Angells This might be demaunded whether these three Angells proclaiming the ruine of Babylon be the same with the three mentioned Chap. 14. The first of whom proclaimed the eternall Gospell The second the destruction of Babylon in the same words in which this also proclaimed it The third deterred men with threatnings from worshipping of the Beast and committing fornication with the woman I suppose they are not the same Because the time and argument of the Act differs The former came forth long before these viz. when God in compassion to his people was about to restore the Gospell suppressed by Antichrist and purge the Church from the dregs of Popery which as we shewed was first done by Wickleffe Husse Jerom of Prague afterward by Luther Melanchthon Zwinglius Calvin and the following Preachers of the Gospell for these restored both the doctrine of Grace and first
whom it is commonly said Vendit Alexander cruces Altaria Christum Vendere jure potest emerat ipse prius Allexander sels Crucifixes Christ and Altars high And reason good he should do so for first he did them buy Of such kind of Merchandizing MANTUAN Venalia nobis Templa Sacerdotes altaria sacra coronae Ignis thura preces Coelum est Venale Deusque Temples Priests Altars Sacred things and Crownes renowned too Fire Frankincense Prayers Heaven and God here sell we do Who now will wonder that this merchandize shall hasten Romes destruction Hitherto the first Angell The second comes forth The second Part of the Chapter An Exhortation to the Godly to go out of BABYLON The lamentation of Kings Merchants Shipmasters and the rejoycing of the Heavenly Inhabitants 4 And I heard another voyce from Heaven saying Come out of her my people that yee be not partakers of her sinnes and that ye receive not of her plagues 5 For her sinnes have reached unto Heaven and God hath remembered her iniquities 6 Reward her even as shee rewarded you and double unto her double according to her workes in the Cup which shee hath filled fill to her double 7 How much she hath glorified her selfe and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a Queen and am no Widow and shall see no sorrow 8 Therefore shall her plagues come in one day death and mourning and famine and shee shall bee utterly burnt with fire for strong is the Lord God who judgeth her 9 And the Kings of the Earth who have committed fornication and lived deliciously with her shall bewaile her and lament for her when they shall see the smoake of her burning 10 Standing afarre off for feare of her torment saying Alas alas that great City Babylon that mighty City for in one houre it thy judgement come 11 And the Merchants of the earth shall weep and mourn over her for no man buyeth their merchandize any more 12 The Merchandize of gold and silver and precious stones and of pearles and fine linnen and purple and silke and scarlet and all thin wood and all manner vessells of Ivory and all manner vessels of most precious wood and of brasse and iron and marble 13 And Cynamon and Odours and oyntments and frankincense and wine and oile and fine flour and wheat and beasts and sheep and horses and chariots and slaves and soules of men 14 And the fruits that thy soule lusted after are departed from thee all things which were dainty and goodly are departed from thee and thou shalt find them no more at all 15 The Merchants of these things which were made rich by her shall stand afar off for the fear of her torment weeping and wailing 16 And saying Alas alas that great City that was clothed in fine linnen and purple and scarlet and decked with gold and precious stones and pearles 17 For in one houre so great riches is come to nought And every Shipmaster and all the company in ships and Sailers and as many as trade by sea stood afar off 18 And cried when they saw the smoake of her burning saying What City is like unto this great City 19 And they cast dust on their heads and cryed weeping and wailing saying Alas alas that great city wherein were made rich al that had Ships in the Sea by reason of her costlinesse for in one houre is she made desolate 20 Rejoyce over her thou heaven and yee holy Apostles and Prophets for God hath avenged you on her THE COMMENTARY ANd I heard another voyce from Heaven This Angell is only heard but appeares not on the Theater Therefore Brightman calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Namelesse Now wherefore he is not named nor comes forth we need not enquire after it perhaps it might be because he treats of things displeasing but the former also was no lesse odious to the Romanes Therefore we leave this to the wisedome of God We know that in Interludes sometime a voice and words are uttered by persons that are hid that the Assembly may be the more astonished Let therefore this unknowne voyce stir up our attention unlesse perhaps it were the voyce of God or Christ because he calleth the people His. Now the First part as we shewed in the Analysis is an exhortation to the Godly Afterward the lamentation of Kings and Romish Chapmen Lastly the joy of the heavenly inhabitants In the Exhortation the people of God are commanded First to goe out of ROME least they pertake of her sinnes and plagues Secondly to render unto her double Come out of her my people This in Ieremy 51.45 was the voyce of God unto the Israelitish people Goe yee out of the midst of her and deliver yee every man his soule from the fierce anger of Jehovah Therefore here also it seems to be Gods voyce because as I said he calls the people His. The words do a little differ yet the sense is the same and are directed unto all the Godly whomsoever that either have bin are or shall be at Rome not onely within her wals but the limits of the Romish Iurisdiction We see therefore that as there was in Babylon of old the very stocke of abominations a people of God but captive so in the new Babylon although it be the Seat of Antichrist yet there alwayes hath bin is and shall be some Godly and Elect God hath some of his in Babylon but Captives For by this people Rupertus well understands the Elect onely according to the counsell of God Therefore as often as the Papists demand If the Papacy were not the Church where then was it before Luthers time Let us also aske them if Babylon were not where then was the Church in the time of the Babylonish Captivity The church before Luther was in Babylon wherfore as the Old Church was in Babylon but oppressed thorow captivity So the Christian was under the Papacy captivated and oppressed Goe out of her The Israelites were commanded to goe out of Babylon first in heart by shunning her Idols and abominations After Seventy yeers bodily also by returning into Iudea under Cyrus Both goings out of the new Babylon are commanded unto us viz. with our hearts to flee and detest her Idols and abominations and corporally also as much as may be to depart from Rome and shake off the yoake of Babylonish Tyranny by vertue of the commandement Goe out of her By which first we may readily justifie our separating from Popery They indeed accuse us to be Schismaticks Hereticks who are fallen off from the Church But we have not left the Church of Christ but the Babylon of Antichrist God so commanding us Secondly the stupidity or madnesse of some is here reproved who by an unhappy desire to see Rome the Pope Cardinals and Romish Idolatry run to Italy to the great danger of their health Life Estates Conscience Salvation Such also who enjoying
alas that great City The Merchants shall imitate the howling of the Kings but speak of their merchandize of fine linnen purple scarlet gold pearles and pretious stones the which they be waile not onely as being now consumed in this fire but also because they should never trafficke any more with such like wares 17. And every Shipmaster After the Kings and Merchants of the earth Seamen also shall mourne who are divided into four rankes first Masters or Governours of Ships signifying Cardinals Patriarchs Archbishops of the greater Nations 2. Pilotes or Masters mates being in company and fellowship with the former as the familiars and domestickes of Cardinalls have partners in profit and losse 3. Sailers Bishops of inferiour note and Abbates Gardians Priors Rowers in Peters boate 4. As many as trade or gaine by Sea the whole Clergie as Canonists Regulars Monkes Jesuites Capuzines who helpe forward and live upon the profits of the Romish Court. Shall stand afarre off Not daring to approach for feare like the Kings and Merchants Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Cryed by a propheticall certaintie he rehearseth the thing as if it were done Now they shall testifie their feare and astonishment First in words by crying What City is like to this City from Ezech. 27.32 Till now they boasted that the gates of hell should not prevail against Rome But they shall grievously bee astonished by her unexpected destruction Experience therefore shall be the Mistresse of these fooles Secondly they testifie their feare by gesture of which it followeth 19. And they cast dust on their heads Like unto sad Mourners as Joshua 7. the Israelites mourning for the sacriledge of Achan threw dust upon their heads so did the messenger that brought tidings of the Israelites overthrow 1. Sam. 4. And Iobs friends Chap. 1. But the mourning of these shall be more grievous then the other because the destruction of Babylon will more grievously touch their Kitchings Therefore lamenting they shall sing the same Funerall-Song with the Kings and Merchants bewailing not the sins and abominations of Rome neither their own offences against God but the losse of their riches all occasion of encreasing their treasures being taken away and because they shall no longer furnish the Clergy with their merchandize but be faine to feed on brown bread as the saying is This is a Judas-like repentance for they mourne not because they have sinned but because they may sin no longer The Songs of the righteous sound otherwise Just art thou O Lord and righteous are thy judgements Is made desolate This desolation is again and again inculcated that Rome may not question but that it shall certainly come to passe though she now securely mockes at the same In one hour Suddenly and in a moment so said the Kings ver 10. and in one day ver 8. 20. Rejoyce over her thou Heaven We have heard the wickeds lamentation on earth Now followes the Saints rejoycing in Heaven unto which the second heavenly voyce exhorts them It is an Apostrophe unto the Heaven the holy Apostles and Prophets to Rejoyce over her that is over her destruction Some by Heaven understand the Church By the Apostles and Prophets the Publishers of the Gospell that then shall be But it appeares to be a Propheticall Prosopopoeia as Isa 1 2. Heare O Heavens to testifie the greatnesse of their joy Before Heaven mourned because of Babylons sins heaped up to Heaven ver 5. Now it is bid to rejoyce because so great filthinesse is taken away Or it is a Synecdoche Rejoyce O Heaven for Ye Angels and other heavenly inhabitants Thus I rather take it because of that which followes Chap. 19. ver 1. By the name of Apostles and Prophets are meant the soules of the holy Martyrs slaine by the Romane Tyrants and Antichrist for professing the doctrine of the Apostles and Prophets which we may gather from ver 24. In her is found the blood of the Prophets and yet we read not that any of the old Prophets were slaine at Rome which I mention because of Riberas starting-hole on Chap. 14. verse 8. where he denies that Papall Rome is Babylon because not Popish but Heathenish Rome killed the Apostles Peter and Paul but in vaine saith he should the Apostles and Prophets be commanded to rejoyce over the vengeance of Popish Rome by whom they were not killed but it is false for Heaven and the Prophets also are bid to rejoyce over her although neither Heaven nor the Prophets were slaine by her The soules therefore of the ancient and latter Martyrs to whom requiring God to avenge them before the time were given White robes that they might in the meane while rest content with their felicity are now at length bid to rejoyce because the time of vengeance is at hand yea because God had now avenged their blood and abundantly answered their desire This cause of joy is added For God hath avenged you on her In the Greeke the Hebraisme is very Emphaticall Because God hath judged your judgement on her For both the cause of their Martyrdome is approved that it was a judgement that is righteous and pleasing to God as also the punishment of Babylon is wholly attributed to God the Iudge and the avengement of the innocent blood of the Saints is made the most righteous cause thereof But he seems to command rejoycing over evill not in the least But bids them to rejoyce because the riot and tyrannie of Babylon is repressed and the Church freed from the same as also because Gods glorie is vindicated from the blasphemies of the ungodly Now the deliverance of the Church the suppressing of the wicked the vindicating of Gods glorie and Declaration of Gods righteousnesse in punishing the ungodly are not evill things but excellent and the most just judgements of the Lord. So that the Heavenly Inhabitants are bid to rejoyce not over evill but good things And this is the meaning Psal 58.10 whensoever in Scripture the Saints are commanded to rejoyce over the enemies The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked where straightway a reason is added A man shall say Verily there is a reward for the righteous Doubtlesse there is a God that judgeth in the Earth Whence it appeareth that this rejoycing of the Godly is opposed to two weightie Tentations I. Least it might bee thought Godlinesse should want its fruit II. Least the Godly might seeme to be quite forsaken of God under the Crosse If therefore thou object To rejoyce over anothers harme is prohibited otherwhere but here the Saints are bid to rejoyce over other mens harmes Therefore they are commanded to doe that which is forbidden in other places The Assumption is false Or there are four termes for to rejoyce over evils as they are evils and torments not as they are a righteous avengement and an illustration of Gods glory is
the wedding guests ver 9. Blessed are they that are called c. The certainty whereof is ratined 1. by the Angels command to write it Write Blessed are c. 2. By asserting the truth of the sayings of God Ibid. In the second what both Iohn and the Angell did Iohn doth two things 1. he falls downe 2. with intention to worship the Angell verse 10. The Angell forbids it See thou do it not with a twofold reason 1. From the person to whom worship is not dew I am thy fellow servant 2. From Gods peculiar property Worship God Ibid. In the third What he saw 1. CHRIST comming with his Elect to Iudgement 2. The casting of Antichrist and his followers into hell under the Type of two warlike Armies Of which Type there are two parts 1. A description of each Army from ver 11. unto 20. 2. The event of the Battle ver 20. 21. Touching the former army is noted 1. The originall place whence it came from heaven being opened ver 11. 2. Christ the Captaine of these Forces and the Forces themselves The description of the Captaine is magnificall and divine I. By the placing of his body Sitting on a white horse II. His nature or disposition True and faithfull III. Office He judgeth and makes war in righteousnesse ver 11. IIII. His fiery eyes seeing all things His eyes weke as a flame of fire v. 11. V. The Royall Ornaments of his head Many Crownes ver 12. VI. The Majesty of his Name ver 12. 13. 16. VII His bloody Vesture verse 13. VIII His armour A two-edged sword proceeds out of his mouth ver 14. IX A reason both of his Vesture and Armour by changing the order The latter because he rules the Nations with an iron red the former because he treadeth the Wine-presse of the fiercenesse and wrath of Almighty God Of which Chapter 14.20 His Armies are noted to bee two First His Attendants of honour who follow the Captaine on white horses not to fight but for office sake Therefore they are not armed but clothed in fine linnen verse 14. Secondly His ministring servants whom God will send against the adversaries Of these is noted 1. By whom they are to be enrolled and called ver 17. I saw an Angell 2. Who they are All the foules flying in the midst of Heaven Ibid. 3. Their assembling Come and gather your selves together c. Ibid. 4. To what first figuratively Vnto the Supper of the great God ver 17. secondly properly That ye may eat the flesh of Kings as if he should say not to beat downe the adversaries for that Christ will doe by the word of his omnipotencie but to eat up the slaine Of whom he reckons up divers orders verse 18. Hitherto of the former Army Of the hostile army is noted 1. the Captain the Beast-Antichrist 2. His auxiliarie Vassalls the Kings of the Earth with their forces 3. Their Counsell to suppresse Christ and his Army ver 19. Lastly the Event of the Battle the adversaries are overthrowne which is aggravated by certaine degrees 1. By apprehending or taking of the Beast the False-prophet and them that were sealed with his Character and all his worshippers 2. The casting of them all into the lake of fire that is into hell ver 20 3. Slaying the rest viz. all that fought for Antichrist The Authour of this slaughter is Christ mounted on a white horse The Instrument his sword The Ministers the Foules filled with the flesh of the Adversaries Verse 21. The first part of the Chapter The Gratulation of the heavenly Inhabitants for the righteous Judgements of GOD and the marriage of the LAMBE drawing neere 1. And after these things I heard a great voyce of much people in heaven saying Alleluia salvation and glory and honour and power unto the Lord our God 2. For true and righteous are his judgements for hee hath judged the great whore which did corrupt the Earth with her fornication and hath avenged the blood of his servants at her hand 3. And again they said Alleluia and her smoak rose up for ever ever 4. And the four and twenty Elders and the four Beasts fell down and worshipped God that sate on the throne saying Amen Alleluia 5. And a voyce came out of the throne saying praise our God all ye his servants and ye that feare him both small and great 6. And I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Alleluia for the Lord our God omnipotent reigneth 7. Let us be glad and rejoyce and giâ—â— boâ—â—ur to him for the marriage of the Lamb is come and his wife hath made her selfe ready 8. And to her was granted that shee should bee arrayed in sine linnen clean and white for the fine linnen is the righteousnesse of Saints 9. And he saith unto mee Write Blessed are they that are called unto the Marriage Supper of the Lambe And hee saith unto mee These are the true sayings of God THE COMMENTARY 1. ANd after these things I heard a great voyce Now comes forth the joyfull Company which celebrate the righteous Iudgements of God and as other things so in speciall such plagues as before were mentioned to be inflicted on the Romish Babylon In the words is no difficulty therefore we passe them over and come to the Coherence The use of this rejoycing in the thesis and hypothesis They who say in the Hypothesis that the ruine of Babylon shall affoard unto the Saints a most delightfull argument of rejoycing and praising God and in the Thesis that the Saints however they bee many times offended in regard of the prosperity of the wicked in this life and complaine as if God dealt hardly with them yet at length they shall perfectly know and openly confesse that the Iudgements of God are true and righteous in the whole government of the world They draw indeed a true and profitable doctrine from this place which is worthy of observation Notwithstanding in my opinion they doe not sufficiently touch the occasion and cause of the renewing of the Vision by this Chore or Company The occasion indeed Gagnaeus and Brightman do rightlie observe in their notes The occasion of the rejoycing from ver 20. Chap. 18. where the Angell exhorted the Saints to rejoyce over the judgement of Babylon Rejoyce over her thou Heaven and ye holy Apostles c. whereupon Heaven and all the Saints do now rejoyce and joyfully applaud the Iudgement of God But what is the reason that not here onely but formerly also the Company of Rejoycers are so often brought in For the Company of the foure and twenty Elders and foure Beasts singing to God sitting on the Throne and to the Lamb made entrance to the second Vision touching the Booke sealed with seven Seales Chap. 4. 5. The said Company of Elders closed up the third Vision with praising God and his
viz heaven opened and Christ Comming thence with his holy Angels under the likenesse of a Captaine and troups of horsemen as horsemen use to rush forceably through the gates of a citie being opened And behold a white horse To wit Went worth The Maiesticall description of the Captaine figureth the glorious comming of Christ from heaven to judge Antichrist and the ungodly Therefore we are not to imagine that it is meant of corporall horses or horsemen or swords or any such thing But under the allegorie of military forces that brightnes of Christs comming spoken of 2. Thes 2.8 is here represented For Generals use not to goe on foot but to be mounted on brave horses that with facilitie and swiftnesse they may be here there in the army to put forward the battle the more hotlie So Christ sits on a white-horse by which is signifyed the divine majesty power and glory of the judge For the white colour here denotes excellency Before at the opening of the first seale came forth a white horse with his rider c. The rider indeed is the same both there and here namely CHRIST but the white horse is diverse For the former signifyed the Apostolicall Church pure and white on which Christ riding obtained the first victory over Paganisme Here he comes forth on a white horse of majesty and heavenly glory to obtaine the last victorie over Antichrist And that the world might know him to be that Great Pontife of Rome he himself causeth his God as often as he takes on a journey to be carried on a white horse with a silver bel and to be sent a day before him with his servants and scullions Was called faithfull and true The General for our consolation is set foorth by diverse titles illustrating his divine Majestie and power Other Generals indeed use to goe forth with great warlike furniture but are ignorant of the event For it is not in their hands to dispose of the doubtfull successe of battles but instead of conquering they are often overcome or slain But the titles of this Generall do al tend to certifie us that he shall undoubtedly and certainely obtaine the victorie bee the power of the adverse partie never so great Faithfull In authorising and maintaining his forces TRVE in rendring wages and rewards to such as have fought stoutly This sentence is enough for the allegorie For faithfullnes in preserving and trueth in rewarding souldiours doth much commend a General And in righteousnesse he doth judge and make warre This Captaine comes not onely as a warriour but also as a judg both offices he administreth in righteousnesse that is righteously He will execute Judgement righteously because to the upright he will render the promised reward of life and glory to the wicked the wages of death eternal according to the declaration of the Gospel Rom. 2. v. 6.16 And â—â—o he shal fight the battle altogether in military equity No man shal be injuriously spoiled or hurt by his forces which otherwise is customarie in warre The adversaries onely shall suffer by this conflict beeing either slain or taken Which againe is no obscure argument to proove that here is intended that righteous judgement spoken of Rom. 2.5 12. And his eyes as a flame of fire Like to the eies of the Sonne of man walking in the mids of the Candlesticks Chap. 1.14 Flame gives light Fire burneth It signifies mightie quicknesse in sight and fervencie of this General The which vigilancie of Christ for his Church was before also set forth But here it denotes his quicknes in perceiving al things For he shal Iudg even the secrets of the heart It signifyes also the providence and valour of this warriour who not onely lookes to the necessities of his armie but knows also the hidden plots and counsels of the adversaries bringing the same to nothing like as fire consumes the stubble And on his head were many crownes Our General weares a royall diadem on his head The Beast also had ten crownes on his heades or three upon one But Our Captaine hath many more And therefore is not lesse in Dignity but in Power farre exceeds Antichrist his pretended Vicar A name written that no man knew This name Iohn himself doth by and by expresse The word of God The King of kings And Lord of lords This is the name of the Sonne of God Ephes 1.21 Philip. 2.10 The which name the Father hath giuen him farre above every name That in the name of Iesus every knee should bow of things in heaven In earth and under the earth But how is it that none knowes it but himself seeing Iohn wrote and revealed the same unto us I answer he saith truely No man knowes it because no man knowes the Sonne but the Father and to whom the Sonne will reveale him Now this name he revealed to Iohn How no man knows the name of this General and by him to us Therfore all are excluded from the knowledge therof except it be by Revelation and faith We know him because he hath revealed himself unto us and because we haue beleeved on the Sonne of God The wicked know him not Either because it is not revealed unto them Or because being revealed they beleeve not the same Before to him that overcame was promised a white stone and in the stone a new name written which no man knoweth Chap. 2.17 saving he that receiveth it This is the name of the children of God which none know but such as apprehend their adoption in Christ like as no man knoweth the sweetnesse of hony but he that tasteth it Therefore the Papists are prophane and wicked in requiring us to proove our adoption by arguments and because they apprehend not the same in themselves therefore they make a mock of it tormenting themselues and others with doubting and despare of salvation 13. And he was clothed with a vesture dipt in blood His bloody vesture sheweth that he was to returne victoriously from the slaughter of his adversaries For he is sprinkled with blood as if he had already fought the battle to signify the certainty of the victory The reason will more clearly appeare in v. 15. Now that which some doe here bring in touching Christs body appearing bloody and his wounds yet remaining is not to the purpose in hand And his name is called The Word of God This name Iohn in his Gospel and Epistles gives to the Son of God Whereby we know that this Captaine is Christ the Sonne of God As also it gives us a mark to note of the writer of the book For it is the peculiar Phrase of the Apostle and Evangelist Iohn to cal the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of God either in respect of his person Because he is the wisdome of his Father Ioh. 1.18 Or of his office because he is the spokesman of the Father through whom he revealeth unto us his wisedome and counsell 14. And
Chap. 20. unto verse 6. of Chap. 22. This Vision therefore being as it were a Recapitulation of the former doth answer indeed in respect of all the four Acts unto the three Vniversals of the second third and fourth but as it respects the two latter Acts the two particulars of the fift and the sixt Lastly unto all in respect of the last Act which is the Catastrophe of the condition of the wicked and the calamities of the Church because it propoundeth the same very clearly by a far more evident Hypotyposis or description of the last judgement the torments of the wicked the redemption and glorification of the Saints The first Act of this Vision is a Proposition touching the overthrow of Paganisme through the coming of Christ and the propagation of the Gospell unto the Gentiles Satan being bound by the hand of Christ that hee might no longer seduce them and of the various condition of the Church partly bloody under the Romane Tyrants by whom many millions of the Saints were slaine with the sword for the Gospels sake partly most corrupted and afflicted under the Romane Antichrist who forced all to worship him and his Image and to receive his Character all that worshipped not or received not his character he most cruelly persecuted This Act is contained in the foure first verses of this Chapter The analogy and in the first part indeed touching the binding of the Dragon that hee might no more seduce the Nations it answereth to the first Seale of the second Vision where Christ riding on the white horse of the gospell conquered among the nations Chap. 6. ver 2. but in speciall to the woman traveling to bring forth the man-child and to Michael fighting for the woman and overcoming the Dragon in the third Vision Chap. 12. But in the other part touching them that were beheaded it answereth to the second Seal of the second Vision where there came forth a red horse the Church as it were being in blood Chap. 6. ver 4. and to the three former Trumpets of the third Vision Chap. 8. ver 7. Lastly in the third part touching them that worshipped not the Beast it answereth to the fift Trumpet of the third Vision Chap. 9. ver 1. and to the raging of the Beast in the fourth Vision Chap. 13. ver 1. The second Act is an Antithesis of the Proposition so far as it respects the two latter parts declaring the consolation of the godly that were beheaded for the testimony of Iesus and killed by the Beast for denying to worship him that they should live and reign with Christ in blessednesse This Act is mingled with the former The Analogy ver 4. and is continued vers 5.6 and answereth partly to the fift Seale of the second Vision where white robes were given to the soules of the Martyrs crying under the Altar c. Chap. 6. v. 9. partly to the joyfull multitude of the Sealed ones in the same Vision Chap. 7.10 and to the said multitude of Sealed ones standing with the Lamb on the mountaine in Vision fourth Chap. 14. ver 1. as also to the multitude of harpers standing upon the Sea of glasse and singing to God in the Fift Vision Chap. 15. ver 2. The third Act is an amplification of the calamities and Combats of the Church after the thousand yeeres and the loosing of the Dragon under both Antichrists viz. the Western who by the seducement of Satan shall under the name of Christ bring in new Pagamsme the Eastern also who under the name of Gog and Magog shall most grievously trouble the Christian world yet he shall not be able to overthrow the Church God from Heaven protecting the same and casting fire upon the adversaries Chap. 20. verse 7.8 and the first part of verse 9. This Act answereth to the Sixt Trumpet of the third Vision The Analogy touching the foure Angels let loose at Euphrates and with an innumerable Army wasting the third part of the earth chap. 9.14 Lastly the fourth Act shal be the Catastrophe or end of the State of all things terrible indeed and mortall to the Wicked because they shall all be cast with their head the Dragon into the lake of fire that they might cease to rage against Christ and that in the last judgement which is represented by a most evident Type from the latter member of the ninth verse of the twentieth Chapter unto the end of the said Chapter But joyfull and plausible to the church and godly because the face of heaven and earth being renewed in the heavenly Ierusalem they shall enjoy eternall happinesse and glory with God and the Lamb Chap. 21. the whole and the first five verses of Chapter 22. This Act therefore hath two parts in the former touching the punishments of the ungodly it answereth to the Harvest and Vintage of the fourth Vision ch 14. and to the seventh Viall of the haile like Talents in the fift vision chap. 16.21 and to the victory of Christ casting the Beast and the False-prophet and Kings of the Earth with their Armies into the lake of fire and brimstone in the sixt Vision Chap. 19.20 In the other part touching the felicity of the godly it answereth unto the end of the second Vision describing the blessednesse of the godly before the throne serving God day and night Chap. 7. This is the true Order of the last Vision which indeed seemes to be exceeding obscure in the three first Acts thereof and hath diversly troubled all Interpreters But being compared with the former after the manner which I have shewed it shall receive much light that wee may not curiously or dangerously grope in darknesse The Argument Parts and Analysis of CHAPTER XX. THe Dragon is bound with a chaine and by an Angell cast into the bottomlesse Pit a thousand years that be might no longer seduce the Nations In the mean while the soules of the Martyrs and the Conquerours of the Beast and his image do live and reigne with Christ as the Blessed and Holy Priests of God and of Christ the remnant remaining in death After the thousand yeers the Dragon being let loose doth again seduce the Nations and raiseth Gog and Magog to battell against the campe of the Saints but they being consumed with fire from Heaven the Dragon is cast into the Lake of fire and brimstone and the Vniversal Iudgement of the dead is set forth The Parts are three THe First of the Dragons binding a thousand years in 6. verses The Second of his loosing after the thousand yeares and of his attempt vers 7.8.9 The Third of the casting of the devill and all adversaries into the lake of fire from the latter part of ver 9. unto the end of the Chapter In the first part which concernes the binding of the Dragon 1. Is noted the Author An Angell descending from Heaven and the Insiruments the Key of the bottomlesse pit and a great chaine Verse 1. 2. His
how they lived and reigned with Christ and how long But the matter is not obscure if the words be rightly considered and not wrested against the Scope and mind of the Spirit as the Chiliasts did rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived againe that is How the Chiliasts corrupted the text they rose up out of their Sepuichres and what the Spirit speaketh of the soules of the Martyrs they wrested to their bodies and so feined a corporall Resurrection of the Martyrs a thousand yeers before the last day This first Falshood was the ground of the Millenaries errour against which we must firmely hold too and urge the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived in stead whereof The ground of the Chiliasts error they evilly suborned the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived againe For here is spoken of the soules of Martyrs living in Heaven which as being immortall Spirits could not die with their bodies or be slain on Earth therefore cannot bee said to live againe but as it is in the Text they lived with Christ They object to the contrary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived again as before in Chap. 2. ver 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But both is denyed because these two words doe much differ in sound and in sense and therefore may not be confounded neither here nor in the place alledged Not here because this confusion imports two absurdities ONE Physicall or naturall that the soules of the Martyrs were flaine The OTHER Theologicall that a Corporall Resurrection of an infinite number of the dead shall be before the last Day contrary to the Faith of all Christians taught by Christ himselfe The houre is comming Ioh. 5.28 in the which all that are in the Graves shall heare his voyce and shall come forth They which have done good unto the Resurrection of Life and they which have done evill unto the Resurrection of death Neither before in Chap 2. because Christ in saying which was dead and lived gives us to understand not onely that he was dead and raised againe but also that he lived even while he was dead in the flesh or that he was living in his Divinity to demonstrate his two-fold nature as before we shewed Chap. 1.18 and Chap. 2.8 Adde to this that although it ought there so to bee taken yet here it cannot because of the Arguments following which admit not the same Moreover they urge the Antithesis of the following Verse But the rest of the dead lived not againe By which say they it seemes to bee plaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thence the contrary doth plainely follow viz. that the Holy Ghost by a different word noteth a diverse sense for the Antithesis is not of a contradiction in Synonymaes but of a metaphoricall contrarietie both in the subject and attribute because the same thing is not denyed touching the Remnant of the dead which was affirmed touching the soules of the Martyrs properly that they lived and reigned with Christ But another thing contrary to a happy life Metaphorically that they lived not againe in the first Resurrection for that they repented not which as by and by I shall clearely shew is the proper and genuine fense To returne to the Question The soules of the Martyrs live with Christ How the soules lived and reigned with Christ not onely a Naturall Life for this after death is common to the soules of the Godly and ungodly being immortall Spirits neither onely a Spirituall Life of Regeneration which the Martyrs had before they were slaine on Earth but a blessed and glorious Life which Iohn saw them enjoying with Christ in Heaven They reigned also with Christ not in the Kingdome of Grace which is in this Life but in the Kingdome of Glory which is in Heaven according to the promise I appoint unto you a Kingdome as my Father hath appointed unto me And To him that overcometh Luk. 22.29 Rev. 3.21 will I grant to sit with mee in my Throne even as I overcame and sit with my Father in his Throne But they do wholly erre who suppose that we interpret this clause of the life of Regeneration and of the Kingdome of Grace and thence draw Sophismes for the Chiliasts opinion which shall be treated of in the following Verse Iohn therefore saw the Soules of the Martyrs that were beheaded here on Earth living blessedly and reigning gloriously with Christ in Heaven But how long Those thousand yeers viz. How al the Martyrs lived a thousand yeeres with Christ in which Satan was kept bound in the bottomlesse Pit not that the Martyrs were all slaine together about the beginning of the thousand yeeres and so all of them lived the whole thousand yeers with Christ But he speaketh of a continuall succession that none during the said yeeres in which they were slaine for the Testimony of Iesus or for refusing to worship the Beast did miserably perish but lived blessedly and reigned with Christ in heaven Wherefore in the thousand yeers is a Synecdoche familiarly used in our ordinary speech and in Scripture as before I said For example A man is said to come to day though hee come not in the Morning but at Noone or Evening or A man is said to live or die in this yeer not onely if he live or die at the beginning but also towards the middle or end of the yeer so the Martyrs are said to live and reigne with Christ a thousand yeeres although all of them were not slaine at the beginning but some towards the middle others towards the end thereof Mat. 12.39 Ioh. 2.19 By a like Synecdoche the Son of man was three dayes and three nights in the heart of the Earth and in three dayes raised up the Temple of his body although hee lay not much longer then one day and two nights in the Sepulchre The Iewes were Lxx. Iere. 29.9 yeers in the Captivity of Babylon although Daniel was longer Zerubbabel and they that were born in the Captivity were Captives fewer yeers Gen. 6.3 So God granted from the five hundreth yeere of Noah unto the flood an hundred and twenty yeers unto men although all they that were born within the 120. yeers had a shorter time of repentance c. Away therefore with their scoff of 400. The Martyrs shall also reigne after the thousand yeers Crownes in stead of a thousand Neither is this Synecdoche any way derogatorie to the happinesse of the latter Martyrs slaine by Antichrist for we are not to thinke that they ceased to live and reigne with Christ after the thousand yeeres were ended for they shall reigne with him for ever and ever as wee are taught Revelat. Chapter 22.5 It was enough for Iohn to shew what condition the blessed Spirits should be in those
Resurrection To have part in a thing is to become partaker of that thing as appeares from the contrary Thou hast neither part nor lot in this matter saith Peter to Simon the hypocrite And Christ to Peter refusing to be washed by him If I wash thee not thou bast no part with me for thou shalt not have no communion with me Therefore to have part in the first Resurrection is to be partaker of the first Resurrection that is through faith and repentance to rise from the death of sinne unto newnesse of Life with Christ For we clearly shewed erewhile that this first Resurrection is not of the body but of the soule By which we see the great benefit and excellency of the first Resurrection because in it consisteth true blessednesse and holinesse The necessity also because no man shall bee blessed and holy without the same But is it the cause of blessednesse yea verily not indeed the meritorious for that Christ onely is for he hath merited blessednesse for us but causa sine qua non a cause without which it is not for without holinesse which the first Resurrection bringeth Heb. 12.14 no man shall see God yea it is also the formall cause inchoated or begun For the first Resurrection is inchoated holinesse and part of the future blessednesse which shall be perfected in heaven Hence first it followeth that all having part in the first Resurrection that is being truly born again in this life shal be blessed and holy with Christ in the other Life and on the contrary that none which rise not againe with Christ unto newnesse and holinesse of life on Earth shall be blessed and holy with Christ in Heaven Lib. 20. de C. D. ca. 6. For none can belong unto this first Resurrection but such as shal be blessed for ever saith Austin They therefore which have no part in the first Resurrection shall not bee partakers of blessednesse for wee shall bee clothed upon with our house if so bee that beeing clothed we shall not bee found naked 2. Corinth 5.3 Secondly it followeth as before we proved that the First Resurrection is not corporall but spirituall for if it were corporall then by this Exclamation all that shall be raised at the last day should be excluded from blessednesse because none of them should have part in the first Corporall Resurrection But this is absurd because in the last day some shall rise unto blessednesse others unto eternall death The reason of the consequence is because all and they onely that have part in the First Resurrection shall be blessed All indeed thou wilt say but not they onely Yea because all therefore onely for in an enunciation of the property touching the subject or of the effect touching the cause without which it is not or else an Antistrophe such as this is not only a simple conversion and contraposition will hold but a contrary sense also which begets exclusives Blessed are they that have part in the first Resurrection therefore they that have no part in the first Resurrection are not blessed which is of like force with the exclusive Onely they that have part in the first Resurrection are blessed Ps 119.1 Psal 32 1. Rom. 4.7 Rev. 12.14 Rev. 19.9 like as it followeth Blessed are the pure therefore the impure are not blessed Blessed are they whose sinnes are forgiven They therefore are not blessed whose sins are not forgiven Blessed are they that keep his Commandements They therefore that do not keep them are not blessed Blessed are they that are called to the marriage Supper of the Lambe therefore they who are not called are not happy and a thousand such like places are found in Scripture But perhaps thou wilt say it will not hold because as in Chap. 1.3 a speciall blessednesse is promised to the keepers of the words of this Booke so here also some speciall and eminent felicity of the Martyrs is commended by which notwithstanding other beleevers are no way deprived of their blessednesse THIS is nothing for they that keep not the words of this Booke shall be deprived both of speciall and common blessednesse Therefore they onely who keepe the words and Commandements of this Booke are blessed and so are they alone who have part in the First Resurrection Lastly either they onely that have part in the first Resurrection shall be blessed or not they onely If they onely it confirmes what we sayd If not onely then Blessednesse shall not be a speciall priviledge of the Martyrs agreeable to the justice of God viz. that they who have suffered more then others for the Confession of Christ should bee longer in joy and glory as before they said For either there shall be some other Martâ—â—rs on earth in these thousand yeers who shall suffer as much or more also for the Gospell at the hands of Antichrist regaining as they say his strength or of other enemies then the former suffered by Romane Tyrants for the witnesse of Jesus or else there shall be none If some then either these shal enjoy shorter happinesse and glory in Heaven which stands not according to their opinion with Gods justice Or else it was not agreeable to his Iustice that those other should enjoy longer happinesse and glory If there shal be no Martyrs but that the Church Militant during the THOVSAND YEERS shall be free from all hostile invasion of the ungodly living in peace and security as they promise then it followes 1. Cor 2.18 that the Gospell shall cease to be the word of the Crosse and the true Oracles of Christ and his Apostles touching the difficulties of the last times Luk. 18.8 Mat. 10.34 Act. 14.22 2. Tim. 3.1 c. shall cease Thirdly we learne the certainty of the Salvation of all that are borne againe for if all and they onely that have part in the First Resurrection are blessed and that none can belong unto the First Resurrection but such as shall be blessed for ever then certainely all and they onely that are borne againe shall infallibly obtain eternall blessednesse Ribera objects that very many rise againe from sinne and yet die againe In cap. 20. N. 49.50 by their relapse into sinne and so depart out of this life in their sinne Answ This is true of dogs and swine returning to their vomit and wallowing in filthinesse that is of hypocrites who in appearance indeed rise againe from sinne and seem to others to be truly purged from the defilements of the world but yet are not truly purged before God which for the most part the event sheweth but of such as are truly regenerate and rise againe from sinne it is said 1. Ioh. 3.9 Ps 37.24 Whosoever is borne of God commits not sinne for his seed remaineth in him and he cannot sin because he is borne of God And Though the righteous fall he shall not be utterly cast downe for the Lord upholdeth him with his hand On such the second
When the thousand yeers of Satans imprisonment began and when they ended that the fatall thousand yeeres of Satans Imprisonment are finished and when They tooke their beginning at the destruction of Ierusalem by the Romanes when the Iewes who furiously blasphemed the Gospell of Christ and sought by all meanes to hinder the Gentiles from embracing the same were dispersed through the whole world and the fulnesse of the Gentiles began to enter into the Church for then it chiefly appeared that Satan was thrust into Hell and bound with the chains of darkenes that he might no longer keep the Gentiles from the faith of Christ 2. Pet. 2.4 Besides before we shewed that these bonds continued untill the times of Gregory VII Wherefore the thousand yeers were finished more then five hundred yeeres agoe and Satan loosed from his imprisonment When Satan was agoin loosed which sufficiently appeared by the fatall tumults that were raised up both in the East and West by that raging enemy For chiefly in these five hundred yeers the Westerne Antichrist by the impulsion and efficacie of the Dragon violently laid hold on the Monarchicall power of both swords miserably oppressing and enslaving all Christendome in the West which Bellarmine himselfe denyeth not And on the other side Lib. 3. de P. R. cap. 9. that Thracian adversary of Christ having brought almost all the East and South under his power doth with so great fury encompasse the Campe of the Saints as it seemes impossible he should be stopped but by fire descending from Heaven 8. And shall goe out to deceive the Nations By the word going out is signified Satans free raging and outragious endeavour to turne all things upside downe In the same sense it was before said of the three Frogs the spirits of devils Rev. 16.14 They goe forth unto the Kings of the Earth And indeed there and here is treated of one and the same attempt of Satan being the same third Act there of the Fift here of the seventh Vision Satan therefore being let loose out of prison shall rove about going to and fro through the Earth and with great fury setting all things every where in a flame both in the world and Church not as if he shall no longer bee kept in by the bridle of providence but because God will let loose the reines unto him more then before for reasons expounded ver 3. Now his enterprises shall principally be two One to seduce the nations in the four corners of the earth The second to stir up Gog and Magog to battell Thus these things are to be distinguished for the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deceive is both to be referred to the Nations and also to Gog and Magog because he shall deceive both the one and the other yet so as in a diverse manner and end The Nations he shall seduce from the Faith unto new Paganisme The Pagans Gog and Magog he shall seduce Satans twofold attempt after his loosing Vestigat pag. 896. that is stirre them up to war in hope of Victory against the Campe of the Saints The former attempt shall bee Ecclesiasticall and so more neerely tending to the destruction of the Church The latter civill and tending to the overthrow of the state and policie of Christians Which Alcasar also seeing It shall not saith he properly be a war for Religion to speake generally but for the Empire By the nations as before Ch. 11.3 I understand false Christians who having embraced the Faith of Christ did again degenerate from the sincerity thereof in the times of Antichrist These nations I say he shall deceive that is under the name of Christ they shall return unto Paganisme How the nations were deceived as to their old vomit worshipping God after the manner of the heathens and living more heathenishly and enormous then before This Pest saith he shall rage not in one corner but in the four corners of the earth By a Phrase repeated from Chap. 7.1 that is in all parts of Christendom throughout the whole earth for no corner shall be free from his seducement but apostacy shal every where get the upper hand yet chiefly in the East and West where the Crownes of the Empire shal be and where ambition and carnality of Priests shall chiefly reigne and withall corrupt the other corners of the Earth For Gregory VII Gregory the VII an exquisite Instrument of Satan loosed sitting at Rome in the Chaire of universall pestilence to the end it might appeare that Satan was loosed from the yeer 1073. the devill began to rage farre more cruelly by him then ever he had done by Romulus Tarquinius the proud Tiberius Nero Domitian Heliogabalus Diocletian Decius or by the Persians Scythians or Saracens the cruellest of all which Tyrants being compared with the said Pope Gregory according to what the Cardinall Benno and others have published of him would seeme to be a Saint in respect of this filthy instrument of Satan It s true he was not the first Antichrist neither did the seduction of Christians from the faith begin with him for the Romish Antichristianisme had bin growing and greatly encreasing above three hundred yeers before But because Satan was as yet bound for the Dragon being bound the Beast was to ascend out of the Pit and possesse his throne and power as his Vicar so as the former times might seem more tolerable in respect of the times which followed for at the end of the thousand yeers Satan being loosed out of his prison began to puffe up the Romane Popes with such swelling pride as they feared not to tread upon and oppresse the most powerfull Princes Kings and Emperours of Christendom After much contention Hildebrand called Gregory under a false pretence of simonie wrang out of the hands of Henry that valiant Emperour and his Sonne Henry V. the Episcopall Investures as they terme it which till then were belonging to the Right and Crowne of the Empire yea also thrust Henry himselfe from the Empire through his wicked sonne Priests also that were married he cast out of the Church as Nicolaitans as if the Apostle 1. Tim. 3.2 Tit. 1.6 had instituted Nicolaitans moreover he published two Cannons which ever since have bin and yet are to this day the sinews of the Popes Tyranny 1. If any man receive Priest-hood at the hand of any Lay person let both the Giver and Receiver be accursed 2. If any Communicate with a married Priest or if a Priest having a wife doth not put her away let him be accursed By this compendious way hee exempted at once all Bishops Clerks Churches and all that thereunto belonged from the power of Emperours and brought them under his owne Empire 1. Tim. 3.2 Tit. 1.6 1. Cor. 7.2 withall taking unto himselfe the right of all Ecclesiastical goods condemning also marriage estate not only granted unto Bishops by Paul but also commanded to shun fornication as the wickednesse of the
be seven months much lesse seven yeers but XLV dayes onely Therefore either this latter Fiction of theirs or else the former is false This difficulty by which they see their Fable overthrowne Ribera seeks to shift off one way Bellarmine another Ribera saith In apoc 20. N. 70. the words of Ezechiel signifie power not the Act not as if they shall spend seven months in burying the carkeises But the number of the carkeises shall be so great that if all should be buried there would be need of seven months time for the doing of it Bellarmin understands it that the Prophet speaks not properly but figuratively putting seven yeers for a very long time But by these slights they take not away the difficultie in the least Riberas glosse de potentia is by the Text there refuted ver 1.3 All the people of the Land shall bury them Therefore they shall bury all the carkeises ipso actu because the Land must be cleansed of the carkeises and therefore they shall spend seven months actually in burying of them This Ribera saw therefore at last he was forced contrary to Bellarmine and the common opinion to grant not onely XLV dayes but seven yeeres after Antichrists slaughter unto the day of Iudgement As for Bellarmines shift it makes the difficultie yet greater for whither the Prophet understands properly and definitely seven moneths and yeers or figuratively and indefinitely a very long time it appeareth the Fiction is false which Bellarmine there affirmeth That after Antichrists death Ribera refuteth Bellarmines Fiction there shall be no more then XLV dayes unto the end of the world the falsitie whereof Ribera himselfe doth solidly confute by two places of Scripture both because those things which in Mat 24.38 are spoken touching the security and riot of the world at Christs comming cannot in the least be done in XLV dayes as also because then as soon as Antichrist should begin to reigne it might certainely be knowne when the day of Iudgement should be which to thinke saith he is absurd 1. Thes 5.2 because the day of the Lord shall come as a thiefe in the night But he pretends Mat. 24.36 that perhaps it cannot be knowne by the unlearned No nor by the learned for it is said Of that Day and Houre no man knoweth no not the Angels of Heaven Therefore beeing convinced by the truth he at length ingenuously confesseth that no man can know how long time shall remaine from Antichrist Therefore O Ribera thou seest that time to be foolishly defined of thee by the space of seven yeeres and more foolishly by Bellarmines XLV dayes Behold the power of the trueth and the Iesuites discord Now however it belong not to this place Whether Ezechiel Iohns Prophesie touching Gog be the same to shew whither the Prophesie of Ezechiel and this here in the Revelation be the same or not yet contrary to the Iesuites affirmation we are to hold that here indeed is an allusion unto the Prophesie of Ezechiel both in the name of the adversaries and in likenesse of punishment yet this Prophesie is diverse from that For that did belong unto the times going before Christs comming and indeed hath been fulfilled already but this is to be referred to our and the following Ages in case there shall be any more What I said of the accomplishment is manifest from the Argument of the prophesie which is directed unto the people in the Captivity of Babylon for first God promiseth to bring them againe into their countrey Ez. 39.25 Now will I bring againe the captivity of Jacob c. When I brought them againe from the people c. Secondly he foretels new calamities which afterward shall befall them by their Adversaries Gog and Magog c. of whose horrible slaughter he prophesieth Lastly he promiseth a Spirituall reformation of the Church by the benefits of the Messias shortly after to come in the flesh Ibid ve 29. Neither will I hide my face any more from them when I have poured out my spirit upon the house of Israel saith the Lord Jehovah Now it is certaine the first and third part of the Prophesie was fulfilled And therefore without all doubt the middlemost also it being the chief It is objected that Gog was to come in the latter or last of yeeres that is Eze. 38.8 in the end of the world But the Glosse is infirme It is also said ver 16. that he shall come in the latter or last of dayes Now nothing is more frequent to the Prophets then by this phrase to denote the term of some certaine time Ierem. 49.39 In the latter dayes I will bring againe the Captivity of Elam that is at length or after much affliction Ierem 30.24 In the latter dayes yee shall consider it that is after your deliverance out of Babylon Ezech. 38.8 After many dayes thou shalt be visited in the latter yeers thou shalt come And afterward In the latter dayes I will bring thee c. that is after I have brought backe my people Therefore here also by the latter yeers an indefinite term may be understood Hence Theodoretus wrote Nehem. 4. 6. that these very Nations did straightway invade the Iewes after their returne to hinder them from building the Temple and City But our Interpreters Tremellius and Junius do in my understanding more rightly according to the circumstances of the name and time applie the Oracle of Ezechiel to the cruell warres raised up against the Iewes by the Macedonians Antiochus c. but often put to the worst not without a divine miracle by the Macchabees for they learnedly shew that Gog and Magog do denote the Nations of the lesser Asia and Syria so called after Gyges King of the Lydians with the Kings Antiochi Seleuci Demetrij and Nicanors mighty Oppressours of the Iewes which happened not presently upon their returne out of Babylon but long after in the end of yeers or dayes that is about two hundred yeeres after the Prophesie To these Ribera doth frivously object In Apoc. 20 S. 57. that Josephus and the Iewes write nothing of the accomplishment thereof which had it bin fulfilled they would have mentioned the same neither would they any longer expect the Messias As if forsooth so manifest or at least so probable a truth were to be called into question because of the blindnesse of the Iews Therefore in a word this I do hold That Ezechiels Prophesie touching Gog and Magog grievous enemies and wasters of the Holy Land was not indeed then fulfilled litterally for it clearly appeareth that part of the Prophesie is an Allegory of a Slaughter from Heaven but Analogically or with reference when the Tyrants of Syria and Asia were repressed by the valour of the Macchabees The old new Goggish war But that there by a certain allusion unto the Prophesie of Ezechiel and the accomplishment there of like as the Revelation is full of such Allusions
from Heaven Satans punishment therefore is described by the place companions and eternity of his torments The place of his punishment shall not bee simply the Pit in which he was before shut up a thousand yeers but the very sinke of the bottomlesse Pit the Lake of fire and brimstome into which he shall be cast by Christ the Iudge It is a Periphrasis of hell which the Scripture sets forth by the place of torments unquencheable fire the worme that dies not utter darkenesse weeping and gnashing of teeth and such like horrible Epithites to terrifie the wicked signifying that the torments of Satan and the ungodly in hell shall be unutterable like as the glory of Christ and the Saints in Heaven shall bee unspeakeable Now of the Lake of Fire and Brimstone hath beene spoken Chap. 19 20. unto which place Iohn sends us backe saying Where the Beast and the False-prophet are For hee there saith that these were cast into this Lake The devill therefore shall find them there as his companions in torments The Romane Antichrist I say with his Cardinals Vassals and Followers These shall bee cast into the Lake before the devill for he shall finde them there yet both shall be done in the last Iudgement as Christ expounds it in the Gospell depart from me ye cursed into everlasting fire which is prepared for the devill and his Angels Mat. 25.41 And they shall bee tormented To wit the devill the Beast and False-Prophet for they shall all alike suffer everlasting torments of which see Chap. 14.11 Chap. 19.20 Night and day Not as if there should be an enterchange of dayes and nights in Hell for in utter daakenesse it is alwayes night but thus he sheweth the eternall continuation of their torments for that which is continued day and night is perpetuall The same he saith Chap. 14. of the torments of all the worshippers of the Beast and his Image By the same phrase Chap. 7.15 he sheweth the continuall joy of the Saints in Heaven Who are before the throne of God and serve him day and night in his Temple Now that the punishment of the devill and wicked men shall be perpetuall Lib. 21. de C. D. c. 23. Ps 77.10 The punishment of the damned eternall Augustine doth largely prove against such as pretending Gods mercifullnes from the Psalme Will God forget to be gracious will he in anger shut up his tender mercies did imagine that the devill and wicked men after most grievous and long during punishments should be purged and pardoned thereby to patronize their owne and other mens wickednesses But he demonstrates from this and such like places that the torments of Satan and the ungodly shall simply be eternall First because here it s expresly said The devill which deceived them was cast into the Lake of fire and brimstone there to bee tormented with the Beast and the False-Prophet day and night for ever and ever which altogether signifies eternitie But it were false if at sometime or other they should be redeemed out of their torments Secondly Mat. 72.3 Mat. 25 4â— What is meant by Eternall because the divine sentence cannot bee made voide or weakened which Christ will pronounce at the day of Iudgement depart from mee ye cursed into everlasting fire prepared for the devill and his Angels what here is said to be for ever and ever in the place alledged is said to be eternall or everlasting by which the Scripture denotes time without end Lastly because the life and glory of the blessed Saints shall simply be eternall Therefore on the contrary the death and torments of the damned shall also bee eternall for Christ in the same sentence pronounceth to the wicked eternall torments Mat. 25.46 and to the godly life everlasting And these shall goe into everlasting punishment but the righteous into eternall life 11. AND I SAW A THRONE The Type of the universall Iudgement followeth in which all the wicked being cast into eternall torments the Church shall bee crowned with everlasting glory and joy Now that this is a description of the last Iudgement is so manifest from the words that I judge it needlesse to demonstrate the same It is proved that here the last judgement is typically set forth Mat. 25.46 1. Cor. 15.16 Dan. 7.10 Mat. 25 41 Iohn saw the Iudge on a Throne he saw the dead to be judged before the Throne and them that were judged out of the books being opened according to the phrase of the Prophet Dan. Chap. 7.10 where without all controversie the Type of the last Iudgement is described Lastly he saw the Devill Death and Hell which are the last Enemies to be cast with all reprobates into the Lake of Fire which certainely shall not come to passe but in the last Iudgement when the Iudge shall say unto all these Goe ye cursed into everlasting fire prepared for the devill and his Angels Neither ought we to seek an Allegorie in circumstances so manifestly agreeing with the Evangelicall History because it cannot here have place forasmuch as all things are sutable unto the proper description of the last Iudgement expressed in both Testaments Besides our method confirmes the same by which it hath hitherto bin shewed that every one of the Visions the first excepted which was speciall doth end in the description of the last Iudgement either openly or covertly the which why it should so often be iterated in this Booke cannot be explicated by them who give no heed unto the distinct Acts of the severall Visions Adde to this that all Interpreters whom I have seen both old and new are unnanimously minded that here is figured out the casting of all the adversaries into eternall punishment and the placing of the godly in everlasting glory which shall be accomplished in the last Iudgement Brightman alone leaving this exposition interprets the whole Brightmans Allegorie Allegorically of the full restitution of the Iewish Nation which he thinkes shall come to passe after the Dragon is cast into the Lake of fire that is after the destruction of the Turkish Emperour and Empire This hee supposeth shall be about the yeere 1690. moved hereunto by a conjecture too obscure and uncertaine from a place in Dan. 12.12 the which how far different a sense it beareth I shall not at this time for brevity sake stand to demonstrate But the reasons which he opposeth to the received and manifest trueth to me indeed seem to have little or no waight in them He saith that the following description agrees not unto the New Jerusalem in Heaven but to that on Earth only in that the Holy City is said to descend from Heaven that the Bride is prepared and adorned for her Husband not yet delivered that in ver 7. the reward is put off till afterward Whether the description of the new Ierusalem agrees to the Church Militant that one of the seven Angels sheweth all these things to Iohn whereas
there shall be no such ministery in Heaven that the Apostles are said to lay the foundation of the wall of the the holy City whereas rather that belongs to Christ Lastly that the Kings of the Earth are said to bring their glory unto this Citie ver 24. and that in it shall be medicine for the Nations which things are not to be understood of Heaven but of the Earth But there is nothing here touching these things which may not easily be applied unto the state of the glorified Church if wee well minde the scope of the Allegoricall Vision and observe other things which doe not at all agree with the state of the Church here on Earth as we shall shew in its place Certainely the glory of the Church shall never be so great in this life as to bee altogether without tares that there should bee none in her but Elected Ones that she should be stained with no scandals and feined Christians in a word that there should be no Temple nor Sun shining in her c. He saith secondly that the vocation of the Iews unto the Church Whether this Resurrection of the dead be the calling of the Iews is in Scripture often called a Resurrection of the dead as Rom. 11.15 for if the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead Isa 26.19 Thy dead men shall live my Carkasses shall rise againe c. Ezech. 37.12 I will open your graves O my People and cause you to come up out of your graves c. Dan. 12.2.3 And many of them that sleepe in the dust of the Earth shall awake some to everlasting Life and some to shame and everlasting torment Hosea 13.14 I will ransome them from the power of the grave I will redeeme them from death But verily it would bee a long worke for him to prove that these places of Scripture the first excepted doe at all belong to the calling of the Iews seeing Some doe manifestly speake of their deliverance out of Babylon Others of the Spirituall Redemption of the whole Church by Christ Others of the last Resurrection of the body Onely the Testimony of the Apostle is to the matter but proves nothing For neither doth it follow from the particular because there the conversion of the Iewes is called a Resurrection therefore here also There the thing is cleare here not so Nay here is no mention of a Resurrection but it is set forth under other figures And all the circumstances doe most evidently represent the Type of the last Iudgement AND I SAW A GREAT WHITE THRONE After these things saith AVGUSTINE Lib. 20. de C. D. c. 14 he briefly declareth the last Judgement it selfe and how it was revealed unto him which shall be at the second Resurrection of the dead viz. of their bodies First therefore he describes the Iudge with his preparation in this verse Secondly them that should be judged ver 12. Thirdly the processe and sentence ibid. Lastly the execution of the sentence viz. the casting of the adversaries into the Lake of fire vers 13.14.15 but the placing of the Elect in the Heavenly Jerusalem in Chap. 21. 22. This is the summe of the things remaining A Great Throne As set up for the Great that is Vniversall Iudgement of the whole world White bright with celestiall splendor and majesty And him that sate on it Namely the Iudge him undoubtedly of whom Christ himselfe speaketh Mat. 25.31 When the Sonne of man shall come in his glory and all his Holy Angels with him The white throne of christ his glory Ioh. 5.12 Act 17.31 then shall he sit upon the Throne of his glory Wherefore the white Throne is the Throne of his glory or glorious Throne neither are we to imagine it to be made of gold or Ivorie but thus the Iudicatory Power of Christ is called For the Father hath given all Judgement to the Sonne that by him the whole world should be judged Here therefore Christ the Iudge appeared unto Iohn sitting on his Throne in the Spirit that none should question but that the world shall at last be judged Why the last judgement is so often exhibited XL Argument of Christs deitie For this Iudgement to come is so often foretold in Scripture and exhibited to the sight of Iohn in this Revelation that the Godly indeed should wait with joy for that day of their deliverance but mockers be raised up from their security Furthermore without all doubt this Iudge sitting on the Throne is Christ because the whole Scripture agrees hereunto Now a little after in ver 12. he is called GOD before whom the dead shall stand to bee judged Therefore undoubtedly also he that sate on the Throne Chap. 4.2 was Christ gloriously reigning in Heaven That which followeth serves to signifie his unspeakable majesty From whose face the Earth and the Heaven fled away The splendor and majesty of the Iudge is such Husterosis is when a thing is before put down which should come after or contrariwise Lib. 20 de C. D. c. 14. as neither Heaven nor Earth is able to behold or abide the same How then shall the wicked stand before him Augustine understands it of the future renovation of Heaven and Earth and here also he acknowledgeth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Heaven and Earth fled not before but after the Iudgement to wit saith he the Iudgement being finished then shall this Heaven and Earth cease to bee when the new Heaven and Earth shall begin For this world shall passe away by a change of things not by an utter destruction the Heaven and Earth I say shall flee away that is this shape of Heaven and Earth shall passe away because they shall be changed from vanitie through fire that so they may be transformed into a much better and more beautifull state Of which innovation the Apostle Peter professedly writeth The Heaven shall passe way with a great noyse and the Elements melt with heat but we expect new Heavens and a new Earth wherein dwelleth righteousnesse And Paul saith 2. Pet. 3.12 1. Cor. 7.31 The figure or falshion of this world passeth away Of which AVGVSTINE The figure saith he of the world passeth not away in nature for we expect a new Heaven and a new Earth in which judgement and righteousnesse shall dwell Of which Iohn in the next Chapter I saw a new Heaven and a new Earth that is purged from all vanities Rev. 21. v. 1 Of which innovation not a totall destruction the words following must be understood And their place was found no more not as if it were no where but that it remained not such as it was before But whether Heaven and Earth shall so change their place as that the Earth should be moved out of the Centre of the universe the Heaven by its bending downe no longer inviron the Earth is not known either
death In my judgement this Prosopopoeia serves to the dramaticall Vision neither is it to be pressed according to the Letter according to which neither Hell can bee cast into the Lake seeing the Lake is in Hell nor Death seeing death is a meere privation of Entitie or Being as Albertus M. calleth it The summe is whatsoever was deadly noisome hurtfull and contrary to happinesse shall all be cast into the lake of fire so as nothing shall remaine to hurt the New Ierusalem Which is the Second Death That is Eternall of which Christ And the wicked shall goe into Everlasting Fire This shal be the last separating of man from God through eternall damnation as the first death was the seperation of him from God through sinne See verse 5. CHAPTER XXI The Argument Parts and Analysis AFter the Capitall adversaries with the rest of the ungodly were judged and cast into the Lake of fire here is exhibited unto John the renovation of the world that shall bee as also the Heavenly glory of the godly under a two-fold Type viz. of a Bride gloriously attired and of a most magnificent City The illustration of which Type this whole Chapter so sets forth as that the wit art hand or tongue of man is able to expresse nothing more beautifull more magnificent more glorious and sumptuous then this structure For whatsoever may seem to conduce to the glory and comlinesse of an Earthly City in respect of wals gates foundation figure streets Temples Air and lastly wealth of the Citizens ornament and pleasantnesse of life all this Iohn sees here to be most eminent and glorious in this Heavenly Ierusalem By which allegorie the holy Ghost would in some measure shadow out that unspeakable glory and felicity which the Church now militant on Earth shall after the end of her wearisome labours in this warfare receive in the Heavens the which eye hath not seene eare hath not heard nor hath entred into the heart of man This Allegory is continued unto the 6. vers of the following Chapter The Chapter may not unfitly be divided into two parts in the former of which Iohn recordeth what he saw and heard in a generall way after the judgement of the ungodly in 8. verses In the latter what he saw in particular thence unto the end In the former hee generally rehearseth FIrst what he saw two things 1. The renovation of Heaven and Earth and overthrow of the former world ver 1. 2. The New Jerusalem which he sets forth from the adjunct holinesse and its heavenly originall comming downe from Heaven and the adjunct ornament which he amplifies by a metaphor of a Bride adorned for her Bridegroome ver 2. Secondly what he heard both a great unknown voyce from Heaven As also him that sate on the Throne speaking The great voyce proclaimes the heavenly blessednesse of the godlie Behold c. consisting in two things I. the abundance of good things which God will bestow upon the Godlie The tabernacle of God is with men c. v. 3. II. The absence of things evill all which God will remove He shall wipe away all tears v. 4 The sitter on the throne 1 testifies the renovation of the world wrought by himself v. 5. Behold I make all things new II. He confirmes the blessednesse of the Godlie erewhile proclaimed I. By a command of writing Write II. By a serious asseveration that the words of the great voyce are true v. 5. III. By an asseveration of a thing so certain as if it were alreadie done It is done IIII. From his nature that he is eternall and cannot lie I am Alpha and Omega 5. By a promise taken out of the Gospel I will give to him that is a thirst III. He sheweth to whom the blessednesse belongs and what it shall be Ioh. 7.3 7. He that overcommeth v. 7. IIII. By an Antithesis he amplifies what punishment is laid up for the ungodly whom he sets forth by eight fowle Epethites v. 8. But the fearefull c. In the latter part he expoundeth what he saw particularlie I. The occasion by which he saw the same the speech of the Angel Come hither I will shew thee v. 9. II. The manner and place of the Vision He carried me to a great Mountaine c. ver 10. III. The Vision it selfe He shewed me a great City ver 10. the magnificence whereof he againe declareth first generally secondly specially Generally 1. From the greatnesse A great City 2. From the Sanctitie Holy 3. From the originall and architect Descending out of Heaven from God ver 10.4 From its glory Having the glory of God ver 11.5 From the splendor or light which he illustrates by comparing it to a Jasper cleare as Chrystall v. 11. Specially he describeth 1. The magnificence of the structure both outwardly and inwardly ver 12 c. 2. The excellency of the light v. 23. 3. The felicity of the inhabitants v. 24 c. In the externall structure he commends chiefly the wall gates form and matter The wall he commends from the greatnesse and height vers 12. And had a wall The gates 1. From the number There were twelve 2. From the keepers At the gates were twelve Angels 3. From the inscriptions Which are the names of the twelve tribes c. Ibid. 4. From the situation or coast On the East three ver 13. The greatnesse and strength of the wall he commendeth from the number and excellency of the foundations upon which it is built It hath twelve foundations and in them the names c. vers 14. Touching the form of the citie he sheweth 1. Whence he learned the same from the Angel measuring Whose instrument A golden Reed and purpose he sheweth To measure the Citie ver 15. 2. The Figure it is four square equall in length and breadth ver 16. 3. The distance on every side 12000. Furlongs The whole Citie containing 56000. furlongs verse 16. The height of the wall he sheweth by the measure to be 144. Cubits ver 17. and the matter of Iasper ver 18. The matter or substance of the City was pure gold like unto clear glasse ibid. Returning to the foundations of the wall he sets forth every thing by the excellency and variety of the matter that is of precious stones which he saith are twelve The 1. Iasper 2. Saphir 3. Chalcedonie 4. An Emerauld 5. Sardonyx 6. Sardius 7. Chrysolite 8. Beril 9. A Topas 10. Chrysoprasus 11. A Iacinct 12. An Amethyst ver 20. The gates also he commendeth from the like matter being cut out of so many pretious stones ver 21. Thus much of the outward building Touching the internall structure hee commendeth 1. the street or Market-place from the matter and clearnesse thereof Pure gold c. ver 21. II. The Temple which 1. he denyes to be externally materiall Neither saw I a Temple therein 2. What kind of Temple it was The Lord God himselfe verse 22. III. The light of the
City 1. It came not from the Sun or Moon 2. But from the glory of God and the Lamb ver 23. IV. The Citizens of the Citie 1. who they were The Nations that were saved and the Kings of the Earth that bring their glory unto it 2. The security and peace of the City from a signe The gates are not shut at all ver 25. 3. The glory of the Citie ver 26. 4. The puritie and holinesse of the City It shall consist of Elect onely no Reprobates enter therein ver 27. The Former Part of the CHAPTER The New Heaven and New Earth The Heavenly Ierusalem and its building 1. And I saw a new Heaven and a new Earth for the first Heaven and the first Earth were passed away and there was no more Sea 2. And I Iohn saw the Holy Citie new Ierusalem comming downe from God out of Heaven prepared as a Bride adorned for her husband 3. And I heard a great voyce out of Heaven saying Behold the Tabernacle of God is with men and he will dwell with them and they shall bee his people and God himselfe shall be with them and bee their God 4. And God shall wipe away all teares from their eyes and there shal be no more death neither sorrow nor crying neither shall there be any more paine for the former things are passed away 5. And he that sate upon the Throne said Behold I make all things new And he said unto me Write for these words are true and faithfull 6. And hee said unto mee It is done I am Alpha and Omega the beginning and the end I will give unto him that is a thirst of the Fountaine of the water of Life freely 7. He that overcommeth shall inherit all things and I will be his God and he shall he my sonne 8. But the fearefull and unbeleeving and the abominable and murtherers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the Lake which burneth with fire and brimstone which is the Second Death THE COMMENTARY ANd I saw a new Heaven We have heard of one part of the lāst Iudgement viz. the casting of the Adversaries into torments Lib. 20. de C. D. c. 16. In which saith AVSTIN he declared what was briefly spoken by the LORD And these shall go into everlasting punishment Now followes the second part the placing of the Elect in glory in which also is expounded what Christ there addeth And the just into life everlasting As the former did serve to strike a terrour into the ungodly so the latter to lessen the fear and sorrow of the godly and stir them up to alacrity and joy For seeing the Saints in this life are compassed about with innumerable calamities miseries no wonder though they should weare away with continuall sorrow and mourning But in this part of the Vision they are strengthned in their hope For at last there shal be a change of all things an end of all adversitie abundance of all good as Christ said Ioh. 16.20 Yee shall lament and mourn but your mourning shal be turned into joy The new Ierusalem is not the Church militant much lesse the Church of Rome How farre Alcasars opinion is approvable Wherefore after the wicked were judged Iohn saw a new Heaven and a new Earth Afterward a new Ierusalem glistering with gold and pretious stones That this latter is wholly allegoricall cannot be questioned by any although it be diversly expounded For some say it shadows out the magnificence of the Church Militant much spoken of by the Prophets yea there are some who specially applie it to the glory of the Romane Church in this world But Alcasar reproves both justly and giveth reasons that the Vision of the two Chapters is proper to the Church Triumphant Notwithstanding afterward foolishly contendeth that it is to be applied in speciall unto the glory of the Romane Church in Heaven Now this he doth not because hee thought it to bee true but to flatter the Pope it may be for the Cardinals hat sake and vex the hereticks as he pretendeth Which now I passe by Now to returne to the former againe Touching the new heaven and the new earth 2. Cor. 5.17 touching the new Heaven and the new Earth whither it be allegorically or properly to be understood Some understand it allegorically of the renewing of the world by Christ touching which the Apostle If any one be in Christ he is a new creature Old things are past away Behold I make all things new This Spirituall renovation began even from the preaching of the Apostles and is undoubtedly an allusion unto the Prophesie of Isaias Isa 65.17 Behold I create new heavens and a new earth c. which seems to be spoken of the new state of the Church in the Kingdom of Christ on earth and so BRIGHTMAN as I have shewed interprets it metaphorically of the renewed state of the Church through the conversion of the Iewes shortly to be accomplished But all these things cannot without violence be applied unto the state of the Church on earth The Chiliasts indeed applied it unto that golden age in which they dreamt they should voluptuously reigne a thousand yeeres with Christ on earth But this opinion is repugnant to the praedictions of Christ and the Apostles that the state of the Church in the last times shall not bee voluptuous or joyfull at all but sad and mournfull as above we shewed Therefore we are rather to understand the former touching the new heaven and the new earth properly What is meane by the new heaven the new earth for it is so evident that here is treated of the last Iudgement and the consequents thereof as it can scarcely be doubted of So that this new heaven and this new earth which Iohn saw after the judgement of the adversaries is that new heaven and that new earth which as the Apostle Peter expresly foretold 2. Pet. 3 10 is to be expected after the burning of the world For these heavens shall passe away with a great noyse and the Elements shall melt with servent heat the earth also and the works that are therein shall be burnt up But we according to the promise looke for new heavens and a new earth wherein dwelleth righteousnesse By which plainly we gather that a new heaven and a new earth is to bee looked for Historically and properly and here likewise it is so to be understood Hence also it followeth that the Oracle of Isaias touching the new heaven and the new earth is to be understood not onely metaphorically of the renewed state of the Church on earth but litterally also of the renovation of the world which shall be at the last day For Peter saith that wee looke for a new heaven and a new earth according to the promise Now this promise is no where else but in Isa 65.17 66.22 Therefore undoubtedly God by the Prophet speakes not
onely of the inchoated spirituall renovation which is in this life but also of the consummated litterall and proper renovation which we look for at the comming of Christ Now the Heaven and the Earth shall not bee new in Substance How heaven and earth are new but in Qualities as puritie brightnesse and glory for that which is added The first heaven and the first earth are passed away and before Chap. 20.11 From whose face the heaven and the earth c. doth not signifie that they should bee brought to nothing but that they are to be purifyed by fire from all present vanity and defilement So Peter interpreteth the same The heavens burning shall be dissolved and the Elements shall melt with fervent heat Whence the Apostle gathers this weighty instruction seeing that all these things shall be dissolved what manner of men ought yee to bee in all holy conversation and godlinesse And indeed to meditate and doe this tends more to Salvation then curiously to search after the manner of the Renovation Now if any one should say These things John saw but the Heavenly glory Eye hath not seene Eare hath not heard c. therefore the Vision speakes not of this glory The answer is easie Iohn saw not the thing it selfe but he saw certaine representations and types of the things to come Therefore it remaines true that Eye hath not seene c. especially seeing Iohn saw not the same with his eyes but in the spirit And the Sea was no more AVGVSTINE thinkes that the Sea may be understood of the turbulent world 1. Cor. 7.31 which then shall no more bee for the world passeth away with the fashion thereof yet hee retaines the proper sense also but doubteth whither the Sea shall be dryed up by that fervent heat or whither that also shall be changed and purged Indeed we read that the Heaven and the Earth shall bee renewed but I remember not that I have read of a new Sea save onely what is said in this Booke touching the Sea of glasse like to Chrystall Rev. 4.6 but there he speakes not of this world Andreas Caesariensis supposeth that then there shall bee no Sea The renovation of the Sea for what use should there be of it seeing then men shall saile no more Schoole-men thinke that the Sea shall so bee renewed as indeed it shall not retaine its substance because the water is to be consolidated into the globe of the Sphere remaining no longer flowing But these curiosities we leave unto themselves By the New Heaven BRIHGTMAN understands a new worship and puritie in godlinesse By the new earth new Israelites which then shall joyne unto the Church of Christ By the former heaven that passed away the Iewish worship which they shall no longer exercise By the former earth the Iewes themselves who of Iewes shall become Christians By the Sea which was no more corrupt doctrine which shall have no place among the new people for then the Iewes shall cast off their errours touching the Messias which now they maintaine tooth and naile c. What manner of Allegories these are I passe by certainely they depend upon a very improbable conjecture viz. that the Easterne Iewes after the overthrow of the Turkish Empire and burning of Rome should be added unto the Church of Christ 2. And I Iohn saw the holy City Now also the glory of the renewed Church is exhibited to the view of Iohn under the Type of a most beautifull Citie as it were a Bride most curiously adorned The Kings Bible omitting the name of Iohn reads it And I saw which John inserts for certainety sake For Iohn was an Apostle an Evangelist and witnesse of the truth therefore he writeth a thing that is certaine Furthermore the Scripture generally calleth the Church of the Elect Ierusalem because Ierusalem was the Seat of the Church and worship of God according to the Psalme This is my rest for ever here I will dwell because I have chosen her Ps 132.14 But because that Old Ierusalem polluted with the blood of Christ and his Apostles was at length overthrowne He distinguisheth this new Ierusalem from the other by divers Titles He cals it a Citie because of the beauty of its building and afterward addes holy because it shall shine with Heavenly purity and perfect holinesse Here indeed it begins to bee holy Eph. 5.27 Christ sanctifying her unto himselfe with the washing of water in the word but as yet she is not without spot and wrinkle but then he will present her unto himselfe gloriously holy without spot or wrinkle or any such thing He cals it New to difference it from the old and because of its new brightnesse For then the righteous shall shine in glory as the Sunne Mat. 13.43 Lib. 20. de C. D. c. 19 COMING DOWNE FROM GOD OVT OF HEAVEN Because saith AVSTIN It is heavenly grace by which God hath made her Therefore it is said to descend from God out of heaven because God hath chosen her from all eternitie therefore originally she comes downe out of Heaven so Chap. 3.12 Vpon him that overcommeth I will write the name of the Citie of my God the new Ierusalem that commeth downe from my God And Hebr. 12 22. it is called the Heavenly Ierusalem Gal. 4.26 Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is above How the new Ierusalem comes down from heaven But this Epithite seemes to be contrary to our opinion for the Heavenly Ierusalem shall never come downe but remaine firm in Heaven I ANSWER First it may be said that the Vision is to bee distinguished from the thing it selfe The Image of the Heavenly City which Iohn saw in the Spirit came downe or if the Citie it selfe came downe it is visionally to be understood But Secondly this comming downe as above Chap. 3.12 must be taken not of a locall motion but of the originall beginning of the new Ierusalem for whither her existence be said to be above or here below as God from Heaven hath chosen so hath he called justifyed and gloried her Prepared as a Bride By another metaphor he amplifies the dignitie and glory of the Triumphant Church Unto her dignitie belongs that hee saw her as a Bride to wit of the Lambe ver 9. To her glory that he saw her adorned for her husband that is in full beauty now delivered into the hands of Christ her Husband For then shall bee the eternitie of the Heavenly Wedding Above in Chap. 19.7 The Bride made her selfe ready while as yet she was absent from the Lord But now she is prepared because the Wedding Feast is at hand But hence BRIGHTMAN He saw her saith he prepared adorned not as yet delivered Therefore shee was not as yet glorified Answ The participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prepared adorned argue the contrary Now she is a preparing and adorning her selfe But then she shall bee prepared adorned that is fully beautified with
and quarrels shall be farre from thence but on the contrary we shall sing to God everlasting Songs of joy Nor paine Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour which may be taken for any kind of trouble and metaphorically for Griefe as BEZA renders it after the Greeke Phrase Sophocl in Antig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 griefe by griefe brings griefe But then there shall be no labour trouble paine or griefe of body or mind occasioning teares death sorrow or crying There shal be no cause of evill but on the contrary everlasting joy and pleasure at Gods right hand For the former or first things are passed away That is the miserable state of this present life in which all those evils doe abound because of sinne Then they shall passe or vanish away There shal bee a new heaven and a new earth A new state full of joy and happinesse Vnto the illustration of this place that in Chap. 7.15 helps very much where in the end of the second Vision one of the foure and twenty Elders explicated the Heavenly felicity of the Saints almost in the same words They are saith he before the throne of God and serve him day and night in his temple and he that sitteth on the throne shall dwell among them they shall hunger no more neither thirst any more neither shall the Sunne light on them nor any heat for the Lambe that is in the midst of the throne shall feed them and shall lead them unto living fountaines of waters and God shall wipe away all teares from their eyes This place doth plainly confute their opinion who hold that here is treated of the state of the Church Militant in this world for it is certaine that this removall of all evils from the Church neither is nor shall be in this world neither is any such happinesse to be hoped for in this life but it is reserved for the Church in the world to come These things therefore cannot be applied unto the state of the Church on earth gathered of Iewes and Gentiles Neither do the Futures will dwell will take away contradict what wee say For these are retained emphatically out of the Prophesie as if he should say the things which Isaias foretold should come to passe shall bee then fulfilled the which the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are passed away in the Praeter Tense doth easily evince 5. And he that sate upon the throne Here followeth the voyce of the Sitter on the Throne of whom above Chap. 4. where wee shewed it was either the Holy Trinitie or the Son of God gloriously reigning at the right hand of God in Heaven because he saith I am Alpha and Omega which above in Chap. 1 8. was the voyce of Christ I am Alpha and Omega the First and the Last Now he confirmeth unto Iohn the things before seen and heard All things were new a New Heaven a New Earth a New Ierusalem Least we should doubt or aske whence this innovation should come Behold saith hee I make all things new This innovation of things shal be effected by the divine power Neither speaketh he of the spirituall renovation of the Church which began long agoe by the grace and power of Christ but of the super-naturall change of the whole universe which shal be at Christs last coming 2. Pet. 3.13 as Peter sheweth And hee saith to mee write The Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith in the present Tense being the proper stile of the Evangelist Iohn argues that he was Authour of this Booke He is commanded to write this Vision of the future renovation and in speciall the most sweet voyce of Gods eternall abode with men and the future blessednesse of the godlie that it might allwayes remaine extant to future times for the Churches consolation for Christ knew that the Churches condition should unto the end be mournefull by teares death sadnesse paines c. Least therefore she might faint in her warfare the Lord would have this most joyfull Catastrophe of all evils to be set down in Holy Writ For these words are true and faithfull Above Chap. 19.9 after a like Commandement of writing Write blessed c. He annexed a like reason These words are true Here he addeth faithfull that none should doubt of the future happinesse Hee understands by WORDS here Gods future dwelling with men as also the eternall rewards of the faithfull and everlasting punishments of the wicked 6. And he said to mee It is done Above Chap. 16.17 the Angell of the seventh Viall in the same phrase proclaimed the end of Babylon and the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT IS DONE It is a weighty asseveration that the thing is as certaine as if it were already accomplished I am Alpha and Omega As above Chap. 1.8.11 I will give unto him that is a thirst Hee confirmes eternall rewards unto the faithfull out of the Gospell For this is the voyce of Christ Ioh. 7.37 whence he that sate on the throne is knowne to bee Christ the Author of this Prophesie To them that thirst he promiseth the water of life freely that is everlasting joy without any desert of ours But then no man shall thirst any more But these Future Verbes I will give shall inherit and as before shall wipe away seeme to make against our opinion but they doe not as erewhile I shewed For because it is a Prophesie of future things he rightly useth Verbes of the future Tense He therefore that thirsteth to wit after righteousnesse in this life to him Christ will give the water of Life now in a beginning onely then fully as if hee should say then I will truely fulfill the Evangelicall promise of which I now grant a tast to the faithfull He that overcommeth shall inherit all things Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive it by inheritance Not therefore of merit but freely All things As it were an only Heire that possesseth all the substance of his Parents But all the Elect are heires and yet every one shall receive the whole inheritance Therefore this shall not be after the manner of other inheritances Now the inheritance is promised to him that overcommeth to wit the world the Beast and Satan because before the victory there must needs be a fight Therefore the Faithfull are here exhorted to fight couragiously against all their Adversaries See Chap. 2.10 And I will bee his God From 2. Sam. 7.14 He then at last promiseth to them that overcome the fulfilling of the promise of adoption which now by faith they possesse in hope Now are wee the sonnes of God but it doth not yet appeare what we shall bee but we know that when he shall appeare we shall be like him for we shall see him as hee is This is Johns owne most true interpretation of this divine voyce 1. Ioh. 3.2 8. But the fearfull and unbeleeving From the contrary he extols the felicity of the Godly because contraries being set one by another
at Euphrates 187. the four Angels at the four corners of the earth who they be 136. 137. The Four Acts of the second vision 84. The Fourty two moneths designe the time of Antichristian persecution 216. diverse opinions about them 217. 218. 219. 220. The Foure yeeres reigne of Antichrist refuted 231. Franciscus Petrarcha against the Romish Sea 235. 319. 320. The Full assurance of faith and perseverance proved against Popish Sophisters 46. 47. 71. 269. The Full sight of God and of Christ shall be at the last day 120. G. GAbriel its signification 98. Gagnaeus refuted 20. 133. Garments not defiled Metaphorically denote sincerity and purity of the body 58. The Gesture and habit of the Beast what it denotes 102. The Gesture and voice of mourners 465. Glory how ascribed to God 93. how given to him 480. Glorification of the witnesses 243. Glory and honour of the nations 571. The Godhead of Christ demonstrated and proved against Hereticks 3. 4. 5. 12. 15. 16. 26. 27. 31. 37. 40. 42. 43. 47. 50. 54. 62. 64. 65. 75. 78. 80. 88. 99. 100. 102. 103. 104. 133. 149. 369. 437. 492. 493. 542. 543. 568. 577. 581. 586. 587. 592. GOD. His names are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. His benignity the cause of forbearance 121. God and Satan do the same thing after a diverse manner and end 41. He detesteth pollutions 50. Will have Chast and holy worshippers ibid. He is holy and loveth holynesse he is true and loveth truth 64. How he reigneth and shall reigne 479. He never neglects the prayers of his servants 121. How he worketh in the hearts of men 444. He is not the authour of sin 446. 447. How he puts good and evill into the hearts of Kings ibid. and 448. His ordination is not that we should obtain life eternall by the Merits of works 250. God alone is to be worshipped 342 God hath a people in Babylon 459. God forgets not the blasphemies of the wicked 121. Godfrey of Bullen Generall of the Holy warr 190. 537. Gog and Magog who with the Papists 533. 534. Their fiction refuted ibid. They are the four Angels of Euphrates 536. Gogish warre how occasioned and when it began 537. Gold tried in the fire what it signifies 78. The Golden censer what it noteth 154. it is cast into the earth 155. The Golden girdle what it noteth 371. The Gospel preached is the sword wounding the beasts head 296. this sword accidentally takes away peace from the earth raiseth cruell persecutions 111. The Gospel is the word of the Crosse 32. Good works how great soever merit no reward because they are debts 59. They merit not life Eternall 545. Good men stand in need of often admonishings 33. Gratianus a Popish parasite 52. The Great Dragon described 260. How he differs from the Beast ibid. Why he devoured not the Man-child 264. The Great city is Rome 233. 234. The Great day of wrath is the last day 134. The Great number of sealed ones 142. the Great multitude represents the Church Triumphant 146. The Great Star falling from heaven whom it denoteth 170. Grecian Empire overthrown by the Turks 192. Green grasse trees what they signify 178 Gregorie II. bereaved the Emperor Leo of his revenewes 130. Gregorie VII an exquisite instrument of Satan 532. He was the first Antichrist ibid. He affirmed that married Priests were Nicolaitans ibid. He deposed the Emperor Henry IV. 532. 533. Gregorie the Great perceiving Antichrist to be at hand pointed as with the finger at his successor Boniface the III. 318. The Greek reading vindicated from the insultation of Gagnaeus and Ribera 12. H. HArpers how they overcame the beast 366. whither they be martyrs or professors 367. Harpes of God are by an Heâ—â—aisme put for Excellent harpes 368. Hailstones of a Talent waight 401. Happinesse of the Celestiall Citizens 135 577. To Have part in the first resurrection 526 Heads and hornes of the dragon whom they denote 260. 261. The Healing of the beasts wound 294. 296. The heaven rolled up is the Church apostating 130. Heaven departing is the closing of the scriptures in Poperie 130. Hereticks in several ages 112. 113. Hesperus and Lucifer that is the morning and the evening star is one 593. Hieroms observation of the titles of the Revelation 3. His opinion of the seats of the four and twenty Elders 89. He approues not the Iesuiticall fiction 431 Hierom refuted ibid. Hieracites heresie 334. refuted ibid. Hierusalem is not the Great Citie 236. The Holy Citie troden down by the Gentiles is the church 215. The Holy war was the occasion of the Gogish warre 537. Hoe his consequence against the Calvenists refuted 36. Homicide of the Papists 193. Hornes what they denote 100. Hornes of the Golden Altar 187. Hornes like the Lambs 307. The ten Hornes springing out of the seventh head 432. They denote Christian kingdoms 435. Hour of temptation 69. The profit and end of temptation 69. 70. How it stands with pietie and Charitie to stir up the saints to revenge 461. 462. Husse burnt at Constance 226. his prophesie of Luther ibid. Humane traditions a burden imposed by Satan 51. How much is to attributed vnto the antiquitie of traditions 524. The Hyacinth 565. its colour 189. Hypocrisie what it is 55. Hypocrites deceive not God but men ibid. Hypocrisie must be avoyded as a pest ibid. Hypocrites are mixt among the saints 71. are compared to lukewarme water 77. Many of the Clergie are Hypocriteâ— ibid. They imagine that they are just and holy ibid. are very quick-sighted in outward things 78. They put not on Christ by baptisme and the supper ibid. Hydra Lernea a strange Monster 260. I. IAsper a precious stone 87. 564. Idoles described 193. Idolatrie of the Eastern-nations 192. Of the Papists 193. who in Idolatry exceed the Egyptians 234. why Idolatry is compared to wine 350. Iehovah the sacred name of God distinguishing him from all false Gods 203. What it signifies 8. Iesuites affirme that Iohn did not evill in falling down before the Angel 484. 485. Iesuites bafling 420. They againe roll up the open book of the scripture 130. Iezabell a false prophetesse 48. Her doctrine 49. Ignatius his Epistle to the Philadelphians 62. Ilands denote peoples and nations 130 how they were moved out of their places ibid. Image of the beast 310. 311. hath life put into it by the dragon 312. Image of babylon 311. the beasts Image excels that of babylon 312. Images of Christ and the saintes are not to be set up in temple 23. Impatience and desire of revenge how it can be in the souls of the saints in heaven 120. Impotencie of all creatures 99. Imprinting of the Charactar on the right hand 312. 313. Impure spirits 394. Incompassing what it signifies 537. The Infirmities of the saints Gods clemencie passeth by 44. Incense what it is 155. The Inflicting of punishment on impostors belongs to God alone 50. The Individuall communion of the Saints with the Lamb 3â—6
Infidels not written in the book of life 61. Infidels converted to the faith by the merciful grace of Christ 65. 66. The Inevitable purpose of divine omnipotencie is to be opposed to the Romane power 464. Inhabitants of the earth in this book denote earthly minded men hypocrites and Idolaters 271. 407. The heavenly Inhabitants are Angels 268 Inhabitation of Gods grace and glory 552 Innocent III. deposeth Otho IV. 130. Innocent IV. deprives Frederick of the Empire ibid. Inscriptions among the Romans what 73. Ioachimus Calaber calleth the Pope Antichrist 9. Ioels prophesie Chap. 2. vers 28. expounded 126. Iohn calleth the son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 6. Iohn banished in 14 yeer of Domitian 19. put into a caldron of boyling oyle ibid. He returnes from Patmos unto Ephesus under Nerva ibid. and ministred unto the Churches of Asia ibid. He seeth seven golden candlesticks 22. How he saw visions 86. He ascended into heaven not by local motion but mental illumination ibid. why he wept 99. why he doth not expreslie name the pope or Antichrist 288. He was thrice ravished in spirit 559. His fayling about worshiping of Angels 582. why he would have done it 484. It was no civil worship ibid. Whither he did wel in falling down before the Angel 486. Iohn wickleffe an excellent teacher in England Protected by Iohn Earle of Leicestre 232. His doctrine against Antichrist 338. He was the first Angel ibid. Irenaeus blameth the changers of the beasts three numeral letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317. The Iron rod of the manchild 263. Ithacius bishop of Triers 129. Iudgement given to the sitters on the thrones 512. Judgement shal be according to our works 545. not according to faith and infidelitie with the reason thereof 586. Iulius II. a better soldiour then Priest 129. He tooke away the kingdome of Navarre from the great grand father of Henrie IV. 130. Justification by faith maintained 269 This doctrine may not be concealed because some doe abuse the same 584. How far it admits increase 585. It is distinct from sanctification ibid. The second Justification of the Papists can not be proved from the last Chapter of the Revelation ibid. K. KEyes are a Symbole of power 27 Of oeconomical power 63. The ministeriall power of the keyes committed unto the Apostles ibid. The Key of the bottomlesse pit is the Popes absolute usurped power 171. Kings of the earth why so called 12. how Kings are removed by Antichrist 130. Kings and great men 131. kings of the East whom they denote 392. opinions about the seven kings 420. 421. kings receive not their power from the beast but God 434. The kings of the earth and the ten kings are not the same 436. kings hatred of the whore 439. The kings whither ten by succession 440. How the kings accomplished the good pleasure of God in tearing the whores flesh and burning her with fire 449. How the kings of the earth shall bring their glory into the Coelestial Ierusalem 569. 570. The kings warre with the Lamb whither the same mentioned in Chap 19. v. 18. 435. 436. They have one mind 435. L. LAdislaus why called Varnensis 189. The Lake of fire and brimstone 556. 557. Lake of Gods wrath see Chapt. 14. verse 16. The Lamb opens the booke 99. He is not to be looked on simplie as a Lamb but respectively as a Lamb slain for our sins and risen for our justification 100. The Lamb and Michael is one Christ 270. How the Lamb was slain from the foundation of the world 303. The Lamb is Christ 328. Why he stood on the mountain with the scope thereof ibid. He was not wanting to the Church while he stood on the mountaine 129. the Lambs victorie over the kings is both spirituall and civill 436. He is King of kings absolutelie 437. The Lambs marriage 480 Laodicea what it signifieth 76. it is a citie of Caria or as some affirm of Lydia The Laodicean church degenerated in Iohns time but flourished againe in Eusebius time 74. The Last judgement figured out 359. 488. 540. 541. why it is so often exhibited 542. The Last plagues 365. The Last vision a recapitulation of all the foregoing visions 501. It is Lawfull to sweare but by God onely 203. Leaves of the tree of life what they are 576. Leo III. thrust the Greek Emperors out of the West 130. Libertines make sins indifferent 48. Their opinion about freewill 66. Libertines refuted 71. Life Eternall a reward not due unto us 250. Lingring torments by the Spirituall Locusts 179. The Little season of Satans loosing how to be understood 505. Who Lived reigned with Christ 514 Locusts Allegorically taken 175. Their devision ibid. Diverse opinions of them 176. Their application to Antichrists disciples ibid. and to the Pseudoclergie 177. The Locusts originall out of the smoak of the bottomlesse pit ibid. From whom they have their power 178. They are no hearb-eaters ibid. Locusts have a threefold ornament on their head 182 Their kings crown ibid. Their tailes 184. their Monarchicall politie ibid. The Lords day 20. The Lot of the Church in this life is changable 5.8 but in God she hath assured help ibid. The Love of God is the fountain of Salvation 13. Ludovicus his jest touching the lake of fire 557. Lukewarm Christians in these dayes 77. How such are said to be in Christs mouth ibid. Their vain boasting ibid. Luther the second Angel 343. Luxuriousnesse of Popish Rome 467. Lyras mysteries about the seats and Elders 90. His interpretation of the Red horse 110. M. MAgog the 2 son of Iaphet 533. 534. Mahumet an impostor and a robber 171. Mahumetismes originall 186. His answer to the Saracens 186. Mahumet Emperor of the Turks vanquished Constantinople 190. How many Empires and kingdoms he took from the Christians 191. The Majesty of the heavenly city 576. Man or Manna whence so called 45. the hidden Manna ibid. The Manner of judging among the Ancients 46. Marcionites refuted 24. Martyrs in their troubles fled to Christ by prayer not to any creature 133. their future state in heaven 135. Martyrs described 148. whence they have their white robes and how they are made white 146. 148. their death is Christs victory 108. Maximilla a false prophetesse 49. The measuring of the Temple is the Churches reformation 211. The measuring rod or reed of the Church 212. Melito commended for sanctitie and Martyrdom 53. 54. Whether he were Bishop of Sardis ibid. Merits of ours are nothing before God 33. Christ doth not establish the Merits of works 69. Merits of works refuted 13. 59. 357. 384. 545. Metonymicall and Sacramentall phrases 24. 419. Michael is Christ 266. The exposition of the word Michael ibid. Miracles of Antichrist 308. How they differ from true Miracles 309. Antichrists miracles according to Jesuits ibid Mixture of Ecclesiasticall rites with Paganisme Judaisme when brought in 76 Monkes originall 117. Montanus blasphemously affirmed that he was
And behold a throne was set Now he expoundeth what he saw in the heavens namelie a royall throne and one sitting thereon and an honourable session of Elders thundrings lightnings voyces lamps of fire burning a sea of glasse like unto Chrystall winged beasts full of eyes before and behinde singing and praysing him that sate on the Throne having a booke in his right hand sealed with seven seales and in the last place the Lambe opening the seven seales with the terrible events thereof These things are the summe of this second vision The throne which he saw is also spoken of Chap. 1. v. 4. and mentioned eight and twentie times in this booke and hereby is represented the dominion and judgement of God over all things whereof he will have us to be alwayes mindfull 3 And he which sate on the throne He saw not an emptie throne but one sitting thereon whose name indeed and countenance is not declared but his majesty and glory is magnifically described both in this and the following verse as beeing to look upon like a Jasper and a Sardine-stone and having round about his throne a rainbow in sight like unto an Emerald by which similitude is set forth not an earthlie but a divine majestie in as much as nothing can bee imagined to be more pretious then these pearles or more manificent then such an aspect A lasper There are diverse sorts of this stone as Plinie lib. 37. cap. 9. and Isidor cap. 6. lib. 7. doe affirme and it is thought that the Indian Iasper called Polygrammos is the best of them beeing greene cleare and somewhat like unto an Emerauld the Persian is like to brasse that of Cypria is of a blewish colour and the Phrigian somewhat reddish that which is found in Thracia is much like unto the Indian but the Chalcidonian is lesse beautifull then any of them Plinie writeth that he saw one of eleven ounces in waight on which was ingraven the image of Neroes breastplate It is thought that this stone is a singular preservative against all manner of deadly poyson and withall hath manie other vertues in it Sardine in latine Sardius but Plinie calleth it Sarda which is white in colour Lib. 37. Cap. 7. wheras the Sardine or Sardius is red Of this stone see Exod. 28.17 The nature of this stone as some affirme is good to expel feare to cheare the spirit and to preserve those that weare the same from enchantments and other evils but others say that there is now adayes no such vertue in it Emerauld This is a most pleasant Germme green of colour and very delightful to the sight the Scythian stone is the most pretious although the Aegyptian and Brittish also as Albertus Magnus witnesseth are of great worth They write that Nero beheld his fencers at their game through an Emerald It drives away poyson preserves chastitie strengthens the memorie and helpeth the sight c. Like to this stone he saw about the throne a rainbow which we see commonlie to be of white yellow and greene colour It is probable that this vision cheifly alludes unto the pretiousnesse of these stones For whatsoever is eyther pretious or profitable al is to be found fully and perfectly in him that sits on the throne Some interpret the Iasper and Sardine of the two natures of Christ The Jasper which is greene refreshing the eyes they attribute to Christs divinity the Sardine which is red unto his humanity like as his flesh was red in the blood of his passion The rainbow they will have to bee a signe of his grace alluding to that in Genesis Gen. 9.13 where God is said to set his bowe in the cloude for a token of his covenant Whence they conclude that this rainbow like unto an Emerald doth signifie Gods everlasting mercie which is green that is never fadeth away But such kinde of allegories do serve little or nothing at all for our instruction If it bee demanded who he saw sitting on the throne I answer that without all doubt God is here represented for it is expresly called the Throne of God chap. 7.15 and 12.5 chap. 19.4 Notwithstanding interpreters are diversly minded about it Lyra understands it of one God three in persons appearing on the throne after this manner as beeing the governour king of the Church militant judge of the whole world Others expound it of the person of the father alone But we may safely understad it absolutely of God sitting reigning in the person of the son to whom the father hath given all judgment he therfore who is said here to sit on the throne is the samewho before gloriously walked in the midst of the seven candlesticks namely Christ the son of God And this doth plainlie appeare from v. 8. 9. where two Epithites ascribed Chap. 1. v. 8. 18. as proper unto Christ to wit he which was which is and which is to come and again he that liveth for evermore are here attributed to him that sits on the throne The like we may gather from Chap. 21.6 where he that sits on the throne cals himself α and ο the beginning ending who giveth to him that is a thirst of the fountain of the water of life but Christ calleth himself α and ο chap. 1.8 And in Ioh. 4.14 7.37 we are taught that it is he who gives to them that are a thirst to drinke of the water of life to be short both the Ordinary Glosse as also the Catholike glosse of Marloratus interpret this of Christ the Lord of the Church neither doth the reason hereof seem to be obscure For the same whom before he saw walking among the candlesticks as Lord on earth he now sees him sitting as Iudge in heaven That which may bee objected concerning the Lambe seems not to take away what wee have said for there is no absurditie in this that Christ should bee represented unto Iohn under diverse figures in a diverse respect Before he saw him walking among the candlesticks as the head of the Church Now he sees him sitting on the throne as the Iudge of the world and also as it were a Lambe slaine and made a sacrifice for us Thus also the Apostle to the Hebrewes makes Christ both high-priest and sacrifice and Altar in a diverse respect Neyther are we to imagine that Christ the son so sits on the throne as if the Father were put by for it is the Father which giveth unto the son to sit on his throne as it hath been shewed Chap. XXVI Argu. of Chr. deity 3.21 So then the Father also sits on the throne in the Son Which is another strong argument proving the Godhead of Christ He which sits on the throne is Lord God omnipotent v. 8. But Christ as we have proved sits on the throne and therefore he is Iehovah omnipotent The second part of the Chapter The attendance about the throne First the companie of the foure and twentie Elders
Lord said unto my Ladie sit thou at my right-hand c. And unto other images thus S. Peter S. Paul S. Nicolas S. Magdalene have mercie on us save us c. Is not this in workes to deny God and Christ the onely Saviour albeit in the words of the Creed they doe professe him They teach that the remission of sins righteousnesse and eternal life is to be sought for in the merits of humane workes as penance satisfactions Iubilees indulgences masses exorcismes processions pilgrimages purgatorie c. Is not this whatsoever they professe a denying of the blood and merit of Iesus Christ The Pope boasteth to be the Vicar of Christ the Head and Monarch of the Church on earth But Christ neyther appointed nor gave any such office unto the Church Read 1 Cor. 12.8 and Ephes 4.11 where the distinct orders and office which Christ gave unto the bodie are all reckoned up Now if any man takes upon him to bee a Kings Vicar without his appointment is not such a one the kings enemie Ioh. 19.12 as they said in the Gospell whosoever maketh himself a king speaketh against Caesar The Pope therefore arrogating to himself the title of Christs Vicar doth thereby plainely prove that he is Antichrist Christs adversarie The Pope will be adored as God In Donat. Constant dist 96. taking divine honour unto himself Steuchus saith Constantine adored the Pope as God Bloudus saith all the Princes of the earth adore and worship the Pope as the chiefe God Mantuan thus writeth concerning the pope Great Caesar with victorious kings Who golden crownes doe weare They doe adore his footsteps Who the double sword doth beare The Fathers of the Lateran Council gave this blasphemous applause to the Pope Thou art all things and above all things To thee is given all power in heaven and in earth And another Poet thus Oraculo vocis mundi moderaris habenas Et merito in terris diceris esse Deus By thy unerring word thou rulest over all And fitt it is a god on earth men should thee call The titles of some bookes lately dedicated unto the Pope are thus PAVLO V. VICE DEO To Paul the fift in place of God The letters of which title in Latine doe pecisely expresse the number of the BEASTS name 666. doth he not therefore deny God and shew himself to be the very Antichrist seeing he thus presumptuously takes a deity to himselfe Touching mariage meats fasting c. He binds where God unlooseth looseth where God binds Now is not this in pride to lift up himself both against and above the Lord He will not that the scriptures should bee beleeved no neither God himselfe otherwise then he approves off Enchi de script de authorit scriptu lib. 1. cap. 10. sect 3. The scripture is not authentick saith Eckius but by the authoritie of the Church And Stapleton neyther doe we beleeve God but for the Church How therefore can he himself eyther beleeve in or call on the name of God He hath made himself to bee the GREATEST high-priest of the Church whereas Christ is called the GREAT High-priest thereof Heb. 4. 12. By how much therefore greatest is more then great by so much the Pope hath lift himself up above Christ To be short he not onely weakens but labours wholy to take away all faith out of the harts of the Godly not onely in making the scriptures which is the rule of faith to depend on his will but also in denying and comdemning all certainty and confidence of grace mercie and salvation and on the contrarie he will have the conscience to be in perpetuall trouble fear and doubtings I forbear to speake more these things are sufficient to shew how in the Papacie the Sun was darkened by the smoake of hell And the aire by reason of the smoake of the pit The Sun being darkned the aire of necessitie must be so likewise What is meant by the darkening of the aire For the aire darke in it self is enlightned by the Sun Lyra well understands by the aire the Church because the Church receives her light from Christ as doth the aire from the Sun Now the Church vanished out of the sight of men when she lay hid and buried as it were under the smoke of this pit beeing changed into the chaire and kingdom of Antichrist At first the state of the Church was oeconomicall wherein Christ as the onely father of his houshold taking a far journy even to heaven appointed many servants over his familie the Church and howsoever he gave unto them diversitie of talents or gifts yet equall power in the dispensation thereof But Antichrist having possessed the chaire of VNIVERSAL pestilence altered this oeconomicall state into a Monarchie and was acknowledged in stead of Christ to be the priest and head of the Church But thou wilt say was Christ now without a Church had he quite forsaken and lost his spouse These indeed are the objections of the Romish Parasites but they are idle and frivolous For in the midst of the confusions of Antichrist Christ as we heard before preserved unto himself out of everie tribe and nation tongue 144000 sealed ones So that there was a Church even in the bowels of Popery although it were not in the least the Papall Hierarchie which caried the title thereof We may also interpret the aire to be the holy Scriptures or the ministry of the Church for as the aire instrumentally brings the light of the Sun unto us so by the holy Scriptures and the opening of them the light of the glorious Gospell of Christ doth brightly shine in our harts But now this aire was darkened viz. by a fatal eversion of the word and the whole ecclesiastical order But I rather approve the former sence For touching the ecclesiasticall order how it began the historie of the locusts will shew 3. And there came out of the smoake Locusts We have heard three effects of this Apostaticall Star viz. the opening of the bottomlesse pit the smoake of the pit the darkening of the sun and aire Now the fourth followes a monstrous brood of Locusts came out of the smoake of the pit Locusts are a small kinde of vermine having weak wings The description and nature of Locusts lifting up themselves by flight so little from the earth that they seem rather to leap then to fly In Africa Syria and the Indies they are bigger of bodie and stronger of wings they are verie hurtfull to the herbs fruites and trees upon which they feed and by touching infect them in sommer time they leap make a creaking with their wings Among the ten plagues of Egypt the Locusts were the eight beeing brought by an East-winde over the whole land Exod. 10.13 Ioel. 1.6 In Ioel also the Lord threatneth the Israelites with Locusts having teeth like Lions alluding allegorically unto the Babylonians Here also the whole description argues The Locusts