therefore we are bound to render due prayse to him because what he hath it is all for our good Glorie that is both the glorie of his Godhead as also the exaltation of his glorious reigning at the right hand of the father Dominion this respecteth both his omnipotencie which he hath from all eternitie as hee is God as also his authority over all creatures which he received in time as hee is the mediator For ever ever The Hebrewe ar golam sheweth the eternity of Christ for our consolation Amen a particle confirming so it shall be or so be it 5 Argument of Chr. deity from Aman to be faithful Furthermore here we have a fift and most manifest argument of Christs divinity For the effects attributed to Christ are divine For he is God Ioh 3 16. 20 28. Exod. 19 6. whose love is the fountaine the cause of our salvation it is God who hath purchased the Church with his owne blood It is God who hath made us kings and priests to himself for none but God can give the spirituall kingdom and Priesthood it is God to whom glory and dominion is dew now all those things being of right attributed unto Christ it plainly sheweth that he is God Vers 7 Behold he commeth with clouds and every eye shall see him This confirmeth the former argument that these things are certainly spoken of Christ seeing it is hee which must come to judgement it is hee whom every eye shall see to come in the clouds of heaven with power and majestie it is hee whom the soldiers pierced and at whose comming all the kinreds of the earth shal waile and the wicked shall cry saying to the mountains fall on us to the hills cover us Luk. 23 30. Isay 2 19. Hence it is apparent that John evē here attributes glory dominion unto Christ for the words to him be glory and dominion behold hee commeth doe manifestly accord But some may say why is there here a promise of his comming not onely to strengthen our faith touching his glorious returning to judgement but chiefly for the comfort of the godly and terrour of the wicked For now Christ being bodily absent seemeth as it were to have forsaken the Church in her affliction but our redeemer will come in the cloudes now the wicked rejoyce tyrants tyrannise and Antichrist rageth against the Godly as if they were left orphants But they shall see the judge comming gloriously in the cloudes him I say whom they have injuriously condemned pierced and still daily doe afflict in his poore members yea and shall bitterly howl when they shall hear that sentence pronounced Matth. 25 41. go ye cursed into everlasting fire c. This seemeth to bee the true meaning of the place the opinion therefore of Alcasar is absurd who refers this to the comming of Christ for to make the Church victorious in the conversion both of Jewes and Gentiles for that which followeth is contrary to his exposition With cloudes This is more then in the cloudes which is spoken of us for wee at the comming of Christ shall be caught up in the cloudes to meete the Lord in the ayre 1 Thess 4 17. And it noteth the divine majesty of Christ for it is spoken of Iehova God Psal 97 2 Cloudes and darknesse are round about him This confuteth the ubiquity of Christs bodily presence for he shall descend from heaven in the cloudes and with the cloudes therefore his humane nature is not nor ever shal be every where For how then could he possible come with cloudes which are not every where hence it is when we celebrate the Lords supper 1 Corinth 11 26. wee are commanded to shew forth his death till hee come So then hee will come visibly with the cloudes the which is a strong reason to prove that his body is not the mean time invisibly hid in under or about their host altar or chalice Every eye shal se him Synecdoche part being put for the whole that is all men both good Bad yea the very soldiers enemies which pierced him on the Crosse shal see him which serves to terrify all ungodly scoffers who because they see him not here on earth with their bodily eyes thinke not that he reigneth gloriously in the heavens But to their wo and condemnation they shal see him comming for they shal wayle before him that is horror and trembling shal come on them at the sight of the judge and hearing the sentence of their just damnation This is taken out of the prophecie of Zacharie 12.10 where Jehovah speaking of himself saith they shal looke upon mee whom they have pierced they shal mourne for him in that day there shal be a great mourning in Ierusalem A repenting mourning in the elect but in the reprobate of final desperation This very text John the Euangelist alledged upon the crucifying piercing of Christ by the soldiers Ioh. 19 37 hence we gather two things First that Iohn the Euangelist was the penman of this booke For hee alone here and in his Gospel applieth that place in Zacharie unto Christ The second is concerning the deity of Christ for that which Iehova in Zacharie speaketh of himself 6 Argument of Chr. divin they shal se me whom they have pierced Iohn attributes it to Iehova Christ pierced on the crosse who is neither the father nor the holy Ghost Therfore the son Iesus Christ crucified and pierced in the flesh is Iehovah And this is the sixt argument of the deity of Christ Even so Amen The two particles doe strongly confirm the comming of Christ to judgement to the end that the godly now in afflictions and troubles may no way doubt of their future deliverance neither the wicked thinke to goe unpunished who scoff at our faith and confidence The word nae even so with the Greekes and Latins is an asseveration Amen with the Hebrewes is a certain affirmation which two words usuallie put together exclude al maner of doubting as if he had said this is determined cōfirmed can not bee altered They are too curious who in the words seeke for a mystery viz. the calling of al natiōs unto Christ Vers 8. I am Alpha and Omega the beginning and the ending Here some interpreters beginne the vision whereas the preface here endeth For the person of whom he before sayd that he should come in the cloudes he presents here before our eyes as present and crying from heaven for the comfort of the Godly and terror of his enemies as if he should say doe yee doubt behold I am present I who am Alpha Omega the beginning the ending the Almighty c. who therefore shal hinder my comming to judgement or call it into question Thus in the Gospel he cryed out to the gainsaying Iewes Ioh. 8 2. I am the light of the world c. Ribera supposeth that these are the words of the holy
death then with such a dreadfull distraction feare of present punishment enjoy the light any more Three times in scripture we finde these expressions Once in Hosea 10.8 concerning the overthrow of Israel by the Assyrians Secondly in Luke 23.30 touching the destruction of Ierusalem and thirdly in this place about the final punishment of reprobates And this here is rightlie applied to the like miseries because in their causes they are all alike For of old this exclamation was fulfilled in the wicked Israelites beeing cast both into temporal eternal punishment Afterward it was also verified in the destruction of the city and the utter overthrow of the Iewish nation and shall most fullie be accomplished at the day of judgement when the wicked shal hear that fearfull sentence pronounced Goe ye cursed into the eternal fire which is prepared for the devill and his angels Then shall they burst forth into these words of despaire Mountaines fall on us as thinking it better for them once to be crushed by the mountains and brought to nothing then for ever to be tormented in flames of hell fire But here I cannot sufficiently wonder at the false and impious interpretation of Lyra Gagnaeus and others who are not ashamed to applie that unto the martyrs saintes in heaven thereby to establish their blasphemous invocation on saintes departed which the scripture plainly attributes unto reprobates despairing of salvation These cryes they wil have to be made by the martyrs under the Diocletian persecution The mountaines the rockes to be the Saintes called mountaines because of their exaltation unto heavenly things Vnto them the godlie in their straights and anguishes shall cry fall on us that is come to us and help us in our persecution Hide us that is protect us by praying unto God for us But what a horrible depravation of scripture is this We know that the godly martyrs in their persecution by prayer fled unto God sitting on the throne unto the Lambe standing in the midst thereof that is Christ the onely saviour But for any worship to be rendred unto fained saintes the martyrs and others of the faithful were altogether ignorant of For what can be imagined more wicked then that the martyrs in their greatest anguishes leaving God Christ should implore the help of the creature against the expresse commandement of God call upon me in the day of trouble c. From the face of him that sits There are three causes of this their great fear and desperation The sight of God the Lamb the day of judgement and an evill conscience Touching the first no marvaile seeing God is a consuming fire the wicked are as stubble which the fire easely consumeth brings to nothing And from the wrath of the Lamb No where in scripture is wrath attributed unto the Lamb but in this place here it noteth that revēging justice proper to God alone XXXII Argum. of Christs deity which the wicked shall tremble at when the Lamb shall pronounce the sentence go yee cursed c. Now here the Godhead of the Lamb is evidently proved seeing Antichrist and his wicked instruments doe and shall stand in fear of none but of God onely omnipotent as is confirmed by the following reason 17 For the great day of his wrath is come This is the second cause of the wickeds horror This great day of God and the Lamb is the day of judgement For in the day of judgement being asked a reason of their ungodlinesse cruelty cōmitted they shal be mute stand ashamed They who understand this great day otherwise then of the last judgment doe groslie deceive themselves But Alcasar applying this to the Iewish people is more ridiculous who would mingle an historie knowen unto the whole world with these propheticall types In the mean while let the reader observe the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his anger evidentlie proving as before we shewed the deitie of Christ For that great day of wrath or of judgements especially of the last judgement is every where in the scriptures called the great day of Jehovah Ier. 30.7 Ioel 2.11.31 Zepha 1.14 Mal. 4.5 Act. 2.20 Now here this day is called The great day of the Lambs wrath And who shall be able to stand The third cause of their trembling is an evil conscience against God Men the spouse of the Lamb. The words are taken out of Ioel 2.11 For the day of Jehovah is great and terrible and who can abide it Even the godlie themselves break forth into the like speeches when they looke upon the rigour of Gods judgements If thou shouldest observe iniquitie O Iehovah who shall stand but this they speake with a filial fear and humbling of themselves and not with horror despairing as doe the wicked To stand in judgement is to rely on the confidence of a good cause and to be absolved or quitted as Cicero saith in his epistles Yesterday we stood well in the Senate Not to stand is to loose ones cause and to be condemned according to the Psalmist the wicked shall not stand in judgement Ps 1.5 so againe the foolish shall not stand in thy sight Psa 5.5 Hence they here cry out Who that is none of Gods enemyes the Lambs shall be able to stand Thus we have heard the Acts of Antichrists tragical end now followes the happie and joyful change of the church the sealed holy ones shal stand before the throne singing to God and the Lamb Salvation bee to our God c. The Argument Parts and Analysis of Chapter VII THe wonders of the sixt seale belonging to the third and fourth Act of vision 2. are continued in this Chapter After the prodigious earth-quake of Antichrists kingdom and the horrible cryes of his supporters under their punishments Now further things are exhibited unto Iohn some to come to passe in heaven and others in the earth In the earth he saw four Angels labouring to hinder the blowing of the windes And another Angel reproving them and sealing of the twelve tribes of Israel a hundred fourty and four thousand saintes in their foreheads In heaven he saw an innumerable multitude before the throne shouting with prayses unto God and to the Lambe one of the four and twentie Elders shewing unto Iohn who they were and their happie condition And thus the second vision is ended The parts are two THe first touching the indeavour of the four Angels and their restraint in the first 8 verses The other containes the harmonious thanksgiving of the heavenly inhabitants and of their felicity from v. 9. unto the end In the former part is set forth the state of the godly under Antichrists kingdome that is howsoever Satan and Antichrist shall labour by all means possible to suppresse the Gospell and tread all things under foot yet some winds shall blow that is some witnesses of the truth shal strongly oppose Antichrist the Lord still preserving certaine
4. 3. From the efficacie and authority of their office v. 5. 6. II. Their warre with the beast where 1. we have the description of the beast his hostile invasion and victorie ver 7. 2. The martyrdome of the prophets and place of reproach v. 7. 8. 9. 3. The joyes of the wicked for the slaughter of the prophets with the cause of this their great rejoycing vers 10. III. The avengement of the prophets where 1. we have their restoring to life vers 11. 2. The astonishment feare of the wicked ibid. 3. Their glorious ascending up into heaven v. 12. 4. The shaking and ruin of Antichrists kingdome IV. An acclamatory conclusion of the end of the Churches calamities of judgement at hand v. 14. The latter part the seventh trumpet sounding declares the change of the Churches warfare in three particulars 1. An heavenly triumph because the kingdomes of the world were become Gods and Christs ver 15. 2. A triumphant song of the first companie viz. of the four and twenty Elders whose reverend cariage gratulatorie hymne is recited in which 1. they give thankes to Christ for freeing his Church and kingdom from the tyrannie of the adversaries v. 17. 2. They declare the vain fretting wrath of the wicked hereat v. 18. 3. They proclaime the resurrection of the dead with the last judgement ibid. 4. They denounce rewards unto the godly and punishment unto the wicked ibid. The excecution of judgement on the godly ungodly To the godly heaven is opened that they might see Iesus Christ the Ark upon the wicked are sent lightnings thunders eternal haile The first part of the Chapter Of the reformation of the Church by the two witnesses under the Westerne Antichrist 1. And there was given me a reed like unto a rod and the Angel stood saying Rife and measure the Temple of God the Altar them that worship therein 2. But the Court which is without the Temple leave out and measure it not for it is given unto the Gentiles the holy City shall they tread under foot fourtie and two moneths 3. And I will give power unto my two witnesses they shall prophesie a thousand two hundred and threescore dayes clothed in sakcloth 4. These are the two Olive trees and the two candlestickes standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it raine not in the dayes of their prophecie and have power over waters to turne them to blood and to smite the earth with all plagues as often as they will 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomlesse pit shal make warre against them shall overcome them and kill them 8. And their dead bodies shall lie in the street of the great city which spiritually is called Sodome and Egypt where also our Lord was crucified 9. And they of the people and kindreds and tongues nations shall see their dead bodies three dayes and an halfe shall not suffer their dead bodies to be put in graves 10. And they that dwell upon the earth shall rejoyce over them and make merry shall send gifts one to another because these two Prophets tormented them that dwelt on the earth 11. And after three dayes and an halfe the Spirit of life from God entred into them they stood upon their feete great feare fell upon them which saw them THE COMMENTARIE ANd there was given mee a reed This is a generall prophesie touching the restoring of the Church beeing declyned under Antichrist Before Iohn was commanded againe to prophesie But now to measure the temple of God with a measuring reed that is to prophesie of the measuring of the temple of God which should be afterwards in the times of Antichrist The measuring of the temple is the reformation of the Church The measuring of the temple signifies the building repairing thereof as appeares if this prophesie bee compared with that in Ezech. 40.41 c. unto which this place doth allude The Temple of God signifies the Church as almost all interpreters both ancient moderne understand it and indeed the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temple of God are so taken 1 Cor. 3.16 2 Cor. 6.16 2 Thess 2.4 They who apply this to the temple of Jerusalem are refuted by the time it self for when these things were spoken unto John that temple with the city beeing utterly destroyed was never any more to be restored Lyra Lyras frivolous interpretation doting as his manner is applies it to the festivitie of the dedication of temples instituted by Pope Felix about the yeere 525. at which time the Bishop holding in his hand a sprinckling reed goes about the outward walles of the temple as if he were to measure the same and within on the floore from one corner thereof unto another he thwartwise writes downe the letters of the Greek alphabet and so measures the space within The words therefore Rise and measure he will have to be meant of Pope Felix speaking to every Bishop about the dedication of temples the court leave out or cast forth because masse may not be celebrated except the place be consecrated But I passe by these fopperies For Ribera and Alcasar themselves acknowledge that the Temple here signifies the Church of God Now let us see what instrument hee is to use what to doe with it wherefore and when First hee shewes the instrument A reed like unto a rod was given mee to wit by the Angel who before commanded him to eat up the booke and againe prophesie that is by Christ Ribera wel observeth that it was not a writing pen but a measuring reed because it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to a rod that is a great measuring staffe with which Architects use to mete plats of ground and buildings a measure of six cubites and a handbreth Ezech. 40.5 The Rod wherewith the Church is measured What is meant by the measuring rod of the Church is nothing else but the word of God the most perfect rule of faith and Church discipline Rupertus acknowledgeth it to be the authoritie of the Evangelical scripture So that this reed is indeed the same little booke which Christ gave unto John to eat it up the which is here againe delivered to him under the type of a reed or rule in regard of the measuring worke here enjoyned Thus also my Anonymus above 260 yeeres agoe The rod saith he is the sense of the scripture because as a rod of diverse colours it chastiseth sinners Rise and measure the Temple of God First he must measure the Temple Altar Worshippers therein Secondly leave or cast forth the inward court The reading of both is somewhat
celebrated viz. The joy of the Church and the mourning of the adversaries with the causes of both The great voyce that Iohn heard signifies the multitude of rejoycers and the greatnes of their joy because of the victorie From vers 11. it may be gathered that they were the saintes in heaven who acknowledge the Church militant for their brethren Therfore all the heavenlie companies sing togither excepting the third companie of Angels and the fourth of other creatures The proposition of their song is in vers 12. rejoyce yee heavens and yee that dwell in them In calling upon the heavens themselves to rejoyce they amplifie the excellencie of the benefit for great joy is caused by great mercies This Prosopopoeja is often used as afterward in Chap. 19.20 so in Isa 1.2 heare ye heavens And yee that dwell in them that is the Angels of heaven whom they invite to rejoyce with them The arguments of their joy are the worthie benefits of the victorie which are three in number as we shewed in the analysis The first is that by this victorie comes salvation and strength and the kingdom of our God and the power of his Christ The like benefits were set forth in the foregoing vision at the sounding of the seventh Angel Cha. 11.15 but arising from a different cause There the dwellers in heaven rejoyced for the finall judgement and destruction of Antichrist and other adversaries here they exult for the first victorie of Michael against the Dragon by which is come salvation and strength c Now howsoever God and Christ had this evermore before yet the same appeared not so fullie because of the wickeds rage and tumult the which they seemed to winke at But then they openlie declared their power c. When Michael that is Christ by his death resurrection and exaltation brake the power of the Dragon and cast him to the earth Besides they had it not alwayes for us that is for our help and consolation But at last it came to bee ours and for us through the victorie of Michael For it is to be observed that they say not these things came to God and to Christ but that now the salvation and power of God and of Christ was come that is was gotten given and communicated to us For through Christs victorie the salvation of our God is come viz. unto us from our God Then the power of our God did manifest it self when it drew us as a lost prey out of the Dragons jawes Then Gods kingdom became ours when we beeing delivered out of the power of darkenesse Colos 1.13 Rom. 1.4 were translated into the kingdome of his beloved Son Then Christs power became ours when he having over come death and Satan was declared to be the son of God powerfullie according to the spirit of sanctification by the resurrection from the dead This is the first argument of joy to the heavenlie spirits and to us in regard that our salvation is founded in the victorie of Michael and that the power and kingdome of our God is vindicated from the violence of the Dragon Our God so they call him that we might confidentlie trust that by this victorie God is reconciled unto us Ioh. 16.33 for so Christ bids us saying bee of good cheere I have overcome the world To this spiritual joy may also be added that outward rejoycing of Christians when Constantine the Emperour had driven the foresaid Dragons out of heaven to the earth Thus I say salvation strength kingdome and power of God and Christ did seeme to come when a Christian Emperour was set on the throne glorifyed God publickly maintained Christs power and freed the Church from tyrannie For the kingdome of God is visiblie seen as it were saith Brightman when godlie princes are placed at the stern The which indeed is true But here it is a secondarie sense For the accuser of our bretheren is cast down The second benefit of the victorie and argument of joy is the immunitie of the Godly from satans accusations Whom before he called a slaunderer adversarie and deceiver he now cals him our accuser It is an allusion to the court where the judge sitteth on the tribunal Satans Iudiciall action against sinners before whom is brought a guilty person with his accuser demanding his life This judge is God For he will judge the world in righteousnes and shall minister judgment to the people in uprightnes Before his tribunal we all stood guiltie of eternal death through sin Gods revenging justice stood against us requiring that we should suffer temporal and eternal punishments For what was committed by us against his infinite majesty Rom. 1.32 For it is the judgement of God that they who commit such things are worthie of death Against us stood the law of God pronouncing cursings against the transgressours thereof Our own evill conscience also arguing and convincing us of eternall guiltinesse But Christ our Michael pleaded our cause before God and by suffering death for our sakes most fullie satisfyed his justice and healed our wounded consciences from the sting of sin purging and sanctifying our harts through faith by his spirit Act. 15.9 Rom. 8.1 and therefore there is no condemnation to us who are in Christ Notwithstanding satan left not off to prosecute his action to accuse and blame us to stirre up God against us and to rage against the faithfull In that he is said to accuse us day and night before God it doth emphaticallie set forth satans malice he knowes God is ours that is reconciled unto us in Christ yet he impudently blameth us to make him if he could not to be ours But thankes be to God Michael hath cast this impudent railer out of heaven that hence forward he might no more molest the Lord with his lying accusations If this great benefit gave occasion of so great joy to the heavenly inhabiters then much more to us For the Dragon was not an accuser of them in heaven but of us who as yet walk in the slipperie pathes of this world Therefore they say The accuser of our bretheren to wit they who as yet have their warfare here on earth This is a worthie thing that the Church triumphant acknowledgeth us to be bretheren And indeed the Catholick or universall Church is a communion of all the Saintes both in heaven and in earth So Chap. 6.11 Hence first the doctrine of the Gospel touching free justification by faith is here confirmed For if our accuser bee cast out then certainlie Free justification by faith here established no man accusing us God the judge will not condemn but acquit and justifie them who by faith are in Christ Iesus It confirmes also the doctrine of the full assurance of our faith and salvation The full assurance of faith touching our salvation Rom. 8.33 For if Christ hath satisfyed Gods judgement for us and silenced our accuser then verely henceforward we may fullie perswade
refuted as Eusebius writeth Lib. 7. Hist C. 10. TERTVLLIAN Lib. 3. Cont marcion Lactantius lib. 7. instit Cap. 23. disputes at large of this Fable VICTORINVS PICTAVIENSIS in his Commentary on the Revelat. How uncertain the antiquity of tradition and the authority of the fathers is Austin also himselfe in the aforesaid place confesseth that hee sometime held the same Hence all men may see how little is to be ascribed to antiquitie of TRADITIONS and the authority of the FATHERS For antiquity without truth What is it but the oldnesse of errour Who more ancient then Irenaeus Hee writeth that he was the hearer or Disciple of Papias and Papias of the Apostles Papias on the contrary denyes that he heard or ever saw the Apostles with his eyes Behold antiquity without truth The said Papias received the Chiliasts Fable by tradition of the Elders and drew many to embrace this errour by his authority The fable of Antichrists four yeeres reigne And without doubt from the said Author Irenaeus sucked another fable which by this means was generally received touching Antichrist that hee should reigne not fully foure yeeres in the end of the world for the most ancient Writers were ignorant thereof IVSTIN the oldest Writer extant affirmeth that Antichrist the man of sinne was already at the doore Dialogo cum Tryphone CLEMENT who wrote next to IVSTIN hath not one word of Antichrists three yeers reigne Tertullian who lived at the same time affirmed that Antichrist was neare at hand Cyprian also next to the former writeth Lib. 5. Epist 7. yee ought to know hold Libro Defuga persecut and certainly beleeve that the day of triall is begun already and that the decay of the world and the time of Antichrist draweth on Ibid Antichrist commeth Wherefore the Fables of Papias were not taken on till at length in latter Ages Furthermore the Chiliasts Fable occasioned many which dis-approved the same but were not able to refute it to fall into another errour worse then the former affirming that the Revelation was to bee rejected as written by the Hereticke CERINTHVS Among these were Cajus and others touching whom in EVSEBIVS DIONISIVS ALFXANDRINVS speaketh who opposed NEPOS the Egyptian Others on the contrary to keep up the authority of the Revelation laboured to divide the opinion of Cerinthus and the Fathers as if Cerinthus indeed maintained a voluptuous Millenary kingdom full of lust and riot But the Fathers the spirituall delights of the Saints But Ribera affirmeth Comm in Apoc. 20. N. 26. that there was no difference betwixt the opinion of Cerinthus and the Fathers because Irenaeus Tertullian Lactantius c. wrote the same things about the Millenary Kingdome which are contained in the opinion of Cerinthus And this Dionysius and Caius also an old Writer affirmeth Euseb Lib. 3. Hist Cap. 28. however it be the Chiliasts opinion was by the Christians condemned for ascribing to Christ contrary to the Scriptures a voluptuous and earthly Kingdome and for bringing in contrary to the Apostolicall Faith one and so making a two-fold Resurrection after another the which opinion how improbable it is hath I suppose bin sufficiently shewed so as I trust that such who think it ought again to be renewed as far as concernes the latter part thereof will after the due consideration of these things in the fear of God with Austin change their opinion Now for the refuting of this old Fiction of the Chiliasts which Jerome in the life of Papias calleth a Jewish tradition we may briefly observe that it consists neither with the present Vision nor with it selfe nor with other Scriptures nor Christian beliefe Now this besides what formerly hath bin spoken I will shew by foure clear Arguments First I have made it manifest already that the thousand yeers of Satans binding A refutation of the Chiliasts errour by experience and the Kingdom of the Martyrs with Christ in Heaven beginning from the overthrow of Ierusalem unto Gregory VII that Romish Beast are now past above 548. yeers And yet there hath not bin any corporall Resurrection of Martyrs or Golden Kingdom of Christ on earth The experience therefore which we now see but the fathers could not refuteth this Fiction Secondly 2. From the text That Millenarie Kingdom is expresly ascribed unto the soules of the Martyrs and Confessours when as Austin well observeth they were not restored to their bodies Then I say their soules sate upon thrones lived and reigned with Christ in those thousand yeeres this therefore is not to be applied unto the Resurrection of the body Thirdly This errour as arising from a false Chronologie is plainely refuted 3. From the erroneous chronologie For the Chiliasts following the erroneous computation of the Greekes affirmed that Christ was born in 5199. yeer of the world since which are past 1621. yeers which number being added unto the former would make 6820. yeers from the Creation But thus not onely the sixt Millenary or the thousand yeers which they ascribe to the binding of Satan should bee past but also there should but a few yeers of the seventh Millenary and their voluptuous Kingdome of the Saints with Christ should already have dured above eight hundred the which is refuted by History and experience so that if Irenaeus Tertullian Lactantius c. did now live they should bee necessitated to confesse that they much erred from the truth Lastly the whole Scripture holds forth IV. From the difficulties of the last times Ioh. 18.36 Ioh. 18.20 Mat. 24.21 Luk. 18.8 2. Tim 3.1 that the last times shall not be voluptuous in the least but difficult and sorrowfull unto the Church in this world Besides Christ did often foretell that his Kingdom should not be earthly My kingdome is not of this world The world shall rejoyce but yee shall mourne In the world yee shall have tribulation Then shal be great tribulation such as was not from the beginning of the world unto this time Watch therefore that ye may be found worthy to escape all these things When the sonne of man commeth shall he finde Faith on the earth Through manifold tribulations we must enter into the Kingdom of Heaven This know that in the last dayes perilous or difficult times shall come c. These and such like testimonies of Scripture which speake of the afflicted state of the last times doe abundantly refute the Millenaries Fiction Now wee goe forward with the Text. 6. Blessed and holy is hee that hath part By an Exclamation he extolleth and commendeth unto us the felicity and necessity of the first Resurrection or spirituall living againe by which of old those Rest of the dead in Paganisme and Antichristianisme obstinately refused to live againe by which all and they onely shall be blessed and holy Act. 8.21 Ioh. 13.8 What it is to have part in the first Resurrection The profitablenesse necessity of the first resurrection who have part in the first
God with censers but these with vials Which are the prayers of the saintes Their prayers are called vials by a twofold trope First by a Synechdoche for the odours in the vials And secondly by a metonymical denomination or els a metaphorical translation as signifying the prayers of the saintes For as persumes ascend upward and give forth a sweet smell so the saints in prayer seeke after heavenly things and the same is acceptable unto God They are golden vials because as gold excels in puritie so prayers proceeding from a pure hart are precious to the Lord what their prayers are now followes 9. And they sung a new song Both Companies of the Church triumphant with a most sweet accord prayse the Lamb the redeemer which proveth that these beasts and Elders are not Angels but men redeemed by the blood of Christ It shewes also unto us the consent of both covenants in the point of salvation For all the Patriarchs Prophets and Apostles together acknowledge the Lamb their redeemer Act. 10.43 According to that of the Apostle To him give all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sins And againe Act. 15.11 we beleeve that through the grace of the Lord Iesus Christ we shall be saved as the fathers For in him all the promises are yea and Amen 2 Corinth 1.20 Furthermore those prayers of the saintes Psal 40.4 96.1 97.1 144.9 149.1 caried here by the Elders in their golden vials are to be understood as their owne and not the prayers of others It is called a new song that is most singularly setting forth the great rare and excellent benefits of the Lambe For generally in the Psalmes a new song is taken in this sence The former Hymne Chap. 4.8 was sung unto him that sate on the throne but this is a song unto the Lamb. So Chap. 14.1 the saintes in heaven sing a new song unto the Lamb which none could learn but these hundred fourty and four thousand which had his fathers name written in their foreheads The argument therefore of this song is new because it is most excellent and containes the new benefits of Christ Thou art worthy They acknowledge him alone worthy to take the booke and to open the seales because they both know and confesse with all reverence that he is the onely mediatour of the Church and that the cause of this his great worthinesse is in the preciousnes of his blood For thou wast slaine that is by dying for the sins of the world thou declarest thy self to be the Messias Chap. 53. whoÌ„ Isaiah foretold should be led as a sheep to the slaughter to take away the sins of the world Here we are taught that the mediatour ought both to be slaine for us that is to merit and also to take the booke that is meritoriously to bestow life and righteousnes upon others Seeing therefore he onely merited by his sacrifice it must necessarily follow that none else could take the booke that is reveale the counsell of God to the Church and by his power give salvation unto her And thou hast redeemed us to God by thy blood Now the Church triumphant prayseth the Lambe and applyeth the price of her redemption with the effects thereof unto her self Thus we ought so to acknowledge the benefits of Christ as to make them our owne not onelie in beleeving that he hath redeemed others by his blood and made them kings and priests to God but our selves also for true justifying faith is accompanied with a certaine perswasion of our own salvation I live saith the Apostle by the faith of the son of God who loved me Gal. 2.24 and gave himself for me Hence we observe two things First that the death of Christ is truly a ransome satisfactorie for our sins and that our redemption by it is not metaphorical as the new Samosatenians blasphemouslie affirme but proper for the redemption which is made by a price is proper But such is ours by Christ because by the shedding of his blood he hath paid a full ransome and satisfied the justice of God as the scripture witnesseth Matt. 20.28 and 1 Tim. 2.6 beeing the same with what is here said thou hast redeemed us by thy blood and â—hap 1.5 who hath washed us in his blood and Heb. 1.3 purged our sins by himself unlesse that by the word redemption is properly signified the whole worke of our salvation by washing and purging a part thereof viz. our justification or sanctification This place therefore and many others proving Christs satisfactorie ransome are to be opposed against Socinian blasphemies Secondlie that the redemption made by Christs blood is truely universal as sufficient and propounded not onely to one nation or a few but to all nations tongues and peoples yet not so as if all promiscuously should be saved but those of everie tribe people and language who beleeve in Christ And thus much the Elders teach us Thou hast redeemed us out of every tribe We adde in the third place XXX Argument of Christs deity that this redemption proves the Lamb to be God omnipotent For to redeem the Church from sin death and satan is a worke of divine power Psal 130.8 Hence the Apostle Act. 20.28 saith that God hath redeemed the Church by his owne blood 10 And made us to God They magnifie the Lambe for three other benefits 1. That he hath made us kings 2. priests 3. given us a kingdome on the earth The two former we have expounded Chap. 1.6 beeing meant of our spiritual kingdome and priesthood See Rom. 14.17 1 Pet. 2.5 But how shall we raigne on the earth seeing Christs kingdome is not of this world besides earthly things perish in their use and lastly the Church in this life is to expect nothing but tribulation Andreas saith that the Church shall reigne not in this present thick and cloudie world but in that new one which is promised unto the meek Matth. 5.5 But the saints may truly be said to reigne here on earth diverse wayes First by mortifying their earthly desires and trampling them under their feet Secondly as Christ raignes on the earth not by a secular but spirituall power by which he forceth the adversarie unto obedience Even so the faithfull doe raigne with Christ in the earth For the head raigning the members raigne also to be short the saintes with Christ shall judge the world and therefore shall rule the same however we are to understand this not of an earthlie but a spirituall dominion 2 Cor. 10.4 For the weapons of our warfare are not carnall but mightie through God c. But thou wilt say how shall the saints who now triumph in heaven raigne on the earth I answer after the same manner as they shall judge the world and the Angels 11. And I beheld and round about the throne The third apparition is of Angels who sing the new
into the sea of this world causeth the same tumultuously to rage against Christ Or into the sea that is among peoples nations princes kings inforcing them to shed much innocent blood and dissipate many Churches This interpretation I confesse in it self is pious and true but doth not as I judge agree with the purpose of this vision my reason is because the devil from the beginning hath been a murderer seeking to devour the Church in which respect there was no use that this thing should be represented unto Iohn in obscure types I therefore doe again with the Catholick glosse compare the sounding of the second trumpet with the opening of the second seal The interpretation of the Catholick Glosse and understand it of the cruel persecutions of Romane tyrants and the remnant of the Church which was preserved from utter destruction For as at the opening of the second seal went forth a red horse that is the Apostolical and following Church appeared red with the blood of the martyrs so there by the founding of the second trumpet is shewed unto Iohn 1. Whence this bloody condition of the Church arose 11. How great evils she should suffer thereby 111. Wherein she ought to be comforted For the first a great mountain burning with fire should be cast into the sea The Scripture familiarly by mountaines notes kingdomes kings and tyrants because of their highnes that is their power and pride as Zach. 4.7 the Prophet thus speaketh concerning the Persian kingdom Who art thou O great mountain before Zerubabel Let us therfore understand this great mountain to be some powerfull kingdom having other kingdoms in subjection as at that time the Romanes had He saw this mountain burning with fire that is their Emperours in wrath cruelly raging against Christian religion This mountain was cast into the sea Now what is the meaning hereof The sea is a gathering of many waters The waters are peoples Chap. 17. by the sea therefore I understand all nations in subjection to the Romane Empire and among which the Christian Churches were here and there dispersed This mountain was cast into the sea that is violently nished upon the world not indeed of unbeleevers but of true belevers that is the Christian Church when as the Romane Emperours as Domitian Trajan Severus Diocletian Maximianus and others imitaring the tyranny of Nero persecuted the saintes even untill Constantines time What followed hereupon The third part of the sea became blood that is as we heard before at the opening of the second seale the Church was made red with the blood of martyrs so here this mountaine with a fierie rage oppresseth many thousands of saintes 9 The third part of the creatures died These are the slaughters Martyrdoms of infinite Christians put to death by the Romane tyrants for the confession of the name of Christ And there is an allegorical analogie betweene the sea and creatures in it the Church and faithfull living in the same And the third part of the ships were destroyed by ships we understand the Churches with their pilots or teachers for by ships Churches are signified many wherof were then lost and destroyed with the Apostles Bishops their worthy teachers these I say were crushed through the weight of this great mountaine not indeed eternally but corporallie onely Now touching this we are to consult with the Ecclesiastical histories of the Churches persecutions of which we have spoken somewhat on Chap. 6. which wil serve for an excellent commentarie on this place Certainely the ship or Church at Rome was in a special manner made red with blood for all her bishops or teachers as it is recorded unto Melchiades suffered Martyrdome under those tyrants Thus therefore this trumpet allegorically explaineth the efficient cause of the second horses rednesse and further amplifies the grievous outragiousnesse thereof But what reason is there Why onely one third of the sea was made blood that the whole sea was not turned into blood and that all creatures ships died perished not but onely a third part I have shewed that this manner of speech is taken out of Ezech. 5.2 Now there the Prophet is commanded not onely to destroy one third part of his hair but the three thirds thereof thereby signifying a totall destruction But here the mountaine shall only make red one third part of the sea and kill the third part of creatures cause the third part of ships to perish which undoubtedly was for the comfort of Iohn and the faithful for however this mountaine were great and rushing with a mighty violence labours to fill all places with fire and blood yet should he be able to hurt but one third part of the Christian Church For two thirds shal bee preserved in safety And the truth hereof is confirmed by histories The fulfilling of this type for both in Rome and all other kingdomes the greater part of Christians were safely kept in the midst of the most dangerous cruel persecutions yea the blood of the martyrs was as it were the seed of the Church for the more Christians were put to death by tyrants the more their number increased in so much that many times even the executioners themselves beholding the confession courage constancie of martyrs became Christians and obtained the same crown of martyrdom with them Moreover it is for the Churches comfort that this burning mountain is cast into the sea for by water the fire is extinguished However therefore tyrants doe much rage for a time yet at length they shall perish the victory shall remain on the Churches side for by faith we overcome the world 1 Ioh. 5.5 The Catholick Glosse interprets this mountain not unfitly of the Romane Empire great indeed yet thrown into the sea which is much greater The sea swallowed up this great mountain and so consumeth and deitroyes the same By the sea he understandeth Christs kingdom of far greater power then the Romane signifying that the Romane tyranny should be swallowed up by Christs kingdome for however Christ seems to bee overcome in his afflicted members yet in truth he conquereth all his tyrannical adverlaries for the gates of hell shall not prevaile against the Church Matt. 16.18 Thus sad and joyfull things are here mixed together by which we see that the iteration of this vision touching the bloody condition of the Church is not in vain Moreover I understand the sounding of this trumpet to be from Domitians time under whom Iohn was banished untill Constantine who repressed the tyranny of his Copartners in the Empire and restored peace unto the Church about the yeere of our Lord 312. The sounding of the third trumpet 10 And the third Angel sounded there fell a great Star from heaven burning as it were a lampe and it fell upon the third part of the rivers and upon the fountaine of waters 11 And the name of the Starre is called Wormewood and the third part of the
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 be approved off yet the eating of the booke doth make nothing for it Andreas and they which follow him perceiving that here is spoken of prophesying to come in the last times have imagined much like to the disciples of old that Iohn is not dead to this day but yet liveth with Enoch Elias in paradise with whom after Antichrist is risen he shall come and prophesie against him Touching whose opinion so much indeed is true viz that here is treated of a future prophesying under Antichrist but the rest is false and refuted by Iohn himself Chap. 21.23 All the forenamed opinions therefore are to bee joyned together and then the meaning will appear to be thus that here is a confirmation of the Prophet that he should not because of his banishment desist from his office but goe on to prophesie and thus the commandement may include a promise of his restitution into his former place Yet the heavenly voyce is further to be applied namely to the prophesying which should be renewed against Antichrist in the last times So that Iohn is commanded to eat up the book againe to prophesie not so much in his owne as in the person of all those witnesses of the truth who lived neer the end of the fift and sixt trumpets the sence is therefore that when Antichrist hath long enough raged then prophesying shall againe be restored against him c. Now to prophesie againe To prophesie againe what it is is to bring to light purge reforme wholy to restore to its former brightnesse the doctrine of the Gospell filthily polluted mangled brought to nought by Antichrists Locusts Againe for although the Apostles Pastors Teachers sincere Bishops had formerly published preached the Gospell yet afterward prophesie was oppressed by Antichrist and therefore it was behovefull it should againe be restored by the faithfull preachers of the word This I say must be don for otherwise Antichrist would have thrust Christ quite out of his possession troaden his Church under foot Therefore for the truthes sake of these divine praedictions that the Church perish not but that Antichrists abominations be wholy rooted out it was needfull that prophesie should bee renewed The Thunders indeed uttered their voyces but they did little good therefore other witnesses must be raised up who shall more strongly strike at assault weaken Antichrists kingdome Thus it is manifest that here is promised a reformation of the Church about the last times which shal be expounded in the following Chapter under the two witnesses who shall againe prophesie against Antichrist Before many people and nations and tongues and kings The successe of prophesie renewed is set forth for hereby many peoples nations and kings who before worshipped the beast shall embrace the Gospell forsake Antichrist The which how far it hath and yet daylie is accomplished both in Germanie France England Poland Bohemia Hungary Denmarke Suetia c. all may clearly see who doe not malitiously shut their eyes Thus wee see that here is a preparation and transition unto the following measuring of the tempie of God The Argument Parts Analysis of CHAPTER XI NOw are described the new combats of the two witnesses prophesie ministerie with the beast their martyrdome and vindication also the triumph of Antichristians because they were killed their astonishment and ruin and at last the seventh trumpet sounding the songs of joy and triumph of the Church in heaven also the last judgement the abolition of Antichrists kingdome with the fretting and punishment of the wicked Who are these two witnesses what events they doe prefigure of whom is very obscure Interpreters indeed every one according to his understanding have learnedly thought upon severall opinions But I hardly find one who satisfies himself and the reader And perhaps all humane understanding doth here faile For mine owne part I willingly confesse that herein I stick come short The obscurity chiefly consists in the defining of the moneths dayes and moments of times the resolution whereof cannot fully be had but by the bright beames of divine revelation Yet notwithstanding I doubt not but by blessing of God the observation of our method will afford us some little light in this mysterie Hitherto the two former Acts of this Vision have been Parallels as answering each to other The first was the proposition of the Churches calamities under the sound of the six trumpets that is under the heathen tyrants hareticks Apollyon the king of Locusts and Mahumet Chap. 8. 9. The second is of the comforts of the afflicted Church under the said enemies Chap. 10. Now followes the third Act Chap. 11. unto ver 15. which is an amplification of the foresaid calamities describing the renewed combats of the Saintes with the Westerne Antichrist The Westerne Antichrist more hurtfull then the Easterne as beeing much more cruell and hurtfull unto the Church then the Easterne considering how the latter tyrannized by open force and warr killing onely the bodies of them who submitted not unto his yoake whereas the other tyrannizeth over the soules with all deceiveablenesse of unrighteousnesse lying signes moreover torments the consciences of them who enslave themselves unto him with torments far worse then any kinde of death as we have heard in Chap. 9. But chiefly it describeth the occasion and cause of those combats namely the purging of the Evangelical doctrine from Antichristian defilements with the reformation of the Church by the preaching of the two witnesses in the latter times of the fift and sixt trumpets as also the successe of the reformation and what should happen both to the witnesses and also to Antichrist Lastly the fourth Act is added by the sound of the last trumpet relating the happie change of all former calamities in the last judgement when as Christ the judge destroying the kingdomes of his adversaries will render a reward unto his servants and punishment unto the wicked Chap. XI from vers 15. unto the end This method beeing observed the reason is plaine why the last judgment is againe treated of in the end of this Chapter now without this we grope in darknesse many imaginarie things are in vain devised The parts therefore of the Chapter are two I. FIrst a prophesie of the reformation of the Church under Antichrist unto vers 15. II. The sounding of the last trumpet from vers 15. unto the end The former part hath a twofold oracle The first general commanding Iohn to measure the temple that is to purge the Church from the filth and corruptions of Antichrist vers 1. To leave out the inward court and shewes the cause thereof vers 2. The second speciall declaring the manner of the future reformation viz. by the ministerie of two witnesses consisting of four particulars I. A description of the witnesses 1. From the time of their prophesie from their habit v. 3. 2. From their dignitie esteem with God v.
adversaries who perished by the ruin of the tenth part of the city But how some understand it of the bloody warres commotions which Antichrist to his own hurt hath raysed up against the Gospel For many millions of his followers have been consumed by this meanes to the exceeding losse of the great city But perhaps not lesse but rather more blood of the Saintes hath been shed by Antichristians in the civil warrs of France Spaine England the Low countries and other where Others therfore do rather understand it of the spiritual destruction of the adversaries by the preaching of the Gospel for by it many of the Papists beeing the more blinded hardened and enraged have eternallie perished Brightman interprets it of the Popish Clergy who by the rising of the Gospel being spoiled of the revenues yeerly profits of their Monasteries Colleges were bereaved of their delight former luxuriousnes put to such an exigent as either to labour or starve for hunger But I rather allow the former because of that which followeth And the remnant were afrighted The last effect is good The conversion of many to the faith of the Gospel noting the conversion of the â—est of men from Popery unto the faith of Christ For the ruin of the tenth part of the great Antichristian eity shall be the building of Christs little city Many therfore in the forsaid provinces observing the wonderful work of God in preserving propagating the Gospel were afraid any loÌ„ger to resist the truth but gave glory to God by forsaking the lies idols of the Papacy Now touching these things we may behold them as in a table by which we have a plain description the very events partly in the histories of our times and partly by what we dayly see with our own eyes so that we need not have recourse unto ancient commeÌ„taries 14. The second woe is past This is a transition from the third Act unto the fourth Woe He notes the calamities by the effect for calamities cause woe unto the flesh In Chap. 8.23 an Angel flying through the midst of heaven proclaimed three woes to happen under the sounding of three trumpets The first woe under the fift trumpet were the calamities of the Godlie under the Western Antichrist even from the time of his rising until the Council of Constance The second woe of the sixt trumpet is yet to this day under both Antichrists viz. the Turke in the East and the Pope in the West The first did praefigure the calamities of the godly alone The second the calamities commoÌ„ both to the godly the wicked Now followes the third woe only belonging unto the wicked which shal come to passe under the last trumpet Is past Not in event seeing it was then to come but in vision description as if he should say hitherto I have described the second woe the third remaines to be described Commeth quickly For shall come This he opposeth to the security of the Antichristians as Chap. 1. v. 1.3 And if then they were not far off how much neerer are they now to us after so many ages the seventh Angel being at hand to summon men to judgment by the last trumpet The second part of the Chapter The scound of the seventh Trumpet at the last judgement Containing the fourth Act of this Vision 15. And the seventh Angel sounded there were great voyces in heaven saying the kingdomes of this world are become the kingdomes of our Lord of his Christ he shall reigne for ever and ever 16. And the foure twenty Elders which sate before God on their seates fell upon their faces and worshipped God 17. Saying we give thee thankes O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned 18. And the nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy servants the Prophets to the Saints and them that feare thy Name smal and great and shouldest destroy them which destroy the earth 19. And the Temple of God was opened in heaven and there was seene in his Temple the Arke of his Testament and there were lightnings and voyces and thundrings and an earthquake and great hayle THE COMMENTARIE ANd the seventh Angel sounded Of this Angel interpreters write diversely The fiction of Lyra I passe by Gagnaeus understands thereby the seventh order of good men or preachers Who is this seventh Angel who after Antichrists death and neer about the last day shal preach the Gospel the which he takes from the common fiction that Antichrist shall die fourty five dayes before the last judgment But Antichrist shal be destroyed by none save by the brightnesse of the comming of Christ Alcasar speakes little of him but applies the trumpet to the obstinacie of the Iewes and election of the Gentiles Which thing is unworthy of any refutation For the nations here are not said to be elected but angrie besides the very matter it selfe sheweth that these things appertaine unto the last times Brightman takes this Angel to have sounded anno 1558. when there were great voyces in heaven that is much joy in the reformed Church for the restauration of Christs kingdome in Germanie at what time Q Elisabeth also began to reign restore the sincere preaching of the Gospel in England c. But it is plain the words are to be applyed unto the last day when both the living and the dead good and bad shall come to judgement and therefore cannot be restrained to such a sence More truly therefore Fox Alphonsus Bullinger Tossanus Marlorate The seventh truÌ„pet foretels the last judgement with the rest of our interpreters a few onely excepted acknowledge that the seventh trumpet is the messenger of the last day in which the kingdomes of the adversaries being overthrown and abolished Christ will immediately restore his kingdome casting the wicked into eternall punishment and receiving the elect into endlesse glorie And this exposition of the trumpet plainly appeares to be right from Chap. 10. v. 7. where Christ the strong Angel expresly sweareth that the seventh Angel when he shal begin to sound the mysterie of God should be finished It is also evident from the text For in the last judgement and not before all kingdoms of the earth become Gods and Christs that God may be all in all Then shall be the time of Gods wrath and of the dead that they may be judged that the Martyrs Prophets and servants of Christ may receive an eternall reward of their labours and the wicked who destroyed the earth perish for ever and ever Therefore many of the Ancients as Andreas Bede Aretas A fained anticipation justly reproved Primasius others follow this opinion Ribera also acknowledgeth the same but faineth that these things are here brought in by way of Anticipation
and 5. It containes a thanksgiving a prayer They give thankes to the Lord God almighty which is which was and which is to come that is either to Christ or unto the holy Trinity as before on Chap. 1.8 But for what benefit Because thou hast taken to thee thy great power and hast reigned But what good comes hereby unto the Elders indeed they have great cause to rejoyce for these benefits considering that they serve to the eternal felicity of the Church triumphant Hitherto the Lord in suffering the fury of the adversaries did seem not to exercise his great power that is his omnipotencie and Christ to be overcome by Antichrist but at length by taking that is by exercising and shewing forth his power in casting down the adversaries he delivered the afflicted Church out of all her trouble and by reigning blesseth her with eternal happinesse Rom. 14.17 The kingdome of God is righteousnes peace and joy in the holy Ghost And God shall then perfectly reigne when as he shall give to his elect eternal righteousnesse peace and the joy of the spirit Of this see the description in the end of the second Vision Chap. 7. v. 15.16.17 18. And the nations were angry Now followes their wish or prayer For by putting God and Christ as it were in minde of the time of judgment they humbly beseech him that he would most justly execute the same according to the prophesies of the scripture The nations were angry This is as it were a former reason Because the nations are angrie as if he should say they have bin angry that is raged long enough against Christ and the Church It is time therefore that thou also be angrie that is represse the angrie nations Thus he calleth all adversaries whatsoever whither Jewes Turkes or Christians falsly so named Thy wrath That is thy vengeance and judgement or wrath for punishments by a metalepsis as Rom. 2.5 Is come For let it come And the time namely is come the which thou hast defined in ty eternal counsel Vnknown indeed unto mortal men but then revealed by Christ unto them in heaven For without a speciall revelation no man knoweth that day save God alone But what time Of the dead That is to be raised Some take it of the wicked onely dead in sins But the following distribution of them which are to be judged comprehends all both good and bad For it is added That they should be judged But the godlie shall not come into judgement Jo. 5.24 He that beleeveth on him that sent mee hath eternal life and shall not come into judgement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement is there put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation and therfore Beza hath so rendred it So then the elect shall come to judgment for all must stand before the tribunall seat of Christ however they shall come to be absolved and not condemned And therefore the Elders further adde Two companies of them that are to be judged That thou shouldest give reward They make two sorts of people of such as shal be judged some to be rewarded the other to be destroyed as Christ in Matth. 25. Joh. 5. The reward of their faith shal be given them and of their obedience constancie patience labours and miseries What reward eternal life glorie Vnto whom They make three sorts of such as shal be rewarded Three rankes of such as are to be rewarded First they place Gods servants the prophets thereby comprehending the faithfull of more special note whither under the Law or Gospel as Patriarchs Prophets Apostles Evangelists c. who were Gods servants by a more then orninary vocation Secondly the Saintes to wit confessours and martyrs who eyther by sincere preaching or constant martyrdome have held forth the glory of Christ against Antichrist Vnder whom are comprehended all faithfull teachers and preachers of the word called Saints by an Hebraisme as separated to some special work In the third place they add the fearers of Gods name that is all other faithful ones besides the two former companies who from the beginning of the world unto the end therof have worshipped the Lord in sinceritie What it is to feare the name of God For to fear the name of God is to worship him sincerely to call upon him and love him above all because the feare of the Lord is the beginning of wisdome godlinesse Great and small They shew that the reward is common unto all without any difference of merit either of greater or lesser condition and state to the end that neyther the great ones should promise unto themselves a greater reward or the others despaire of the same recompence Popish Sophisters dispute much touching the degrees of glorie which rather proceedeth out of their own braine from a false supposed foundation of humane merits then from the Scriptures of God But whither the Lord wil crown his servants with equal or unequal glorie it shal not be according to their merit but merely of his own grace And this is all Jovinian against whom Jerom wrote pleaded for except I be deceived viz. that unto all who kept their baptisme there should be one recompence in the kingdome of God For he seems not to disapprove of a degree of reward but of merit The crown of righteousnes propounded unto all the faithfull Paul the Apostle who was taken up into the third heaven and inferiour to none of the Saintes shewes us that for him was laid up a crown of righteousnesse which the Lord the righteous judge would give him at that day and not unto him onely but unto all that love his appearing This same crown of righteousnesse the Elders doe promise unto the Prophets and Saintes and all the fearers of the name of God This sufficeth for our faith and consolation Let us leave disputing in this life touching the differences of the crowne and rather indeavour so to walke as that we may be made partakers therof in the life to come That thou shouldest give reward Here fals in a question For a reward is given of merit and debt Therfore say some the reward of eternall life is given unto the Saintes as a due debt otherwise it would not be called a reward Now it is not onely here so called Mat. 5.12 20.8 1 Cor. 3.8 Rom. 4.4 but in many other places Great is your reward in heaven Give unto them their reward or hire Every one shall receive his own reward according to his own labour But to him that worketh the reward is not given of grace but of debt Thus the mercenarie adversaries of grace dispute But how eternal life is said to be a reward appeares by the words of the Apostle The wages of sin is death but the gift of God is life eternal Rom. 6.23 Ephes 2.9 It is the gift of God not of workes least any man should glorie Now all gifts are gratis and not due debts Forasmuch
I had wingsof a doue that he might have a little rest from trouble neither the wings of a kite or of a houpe or Storke as Zacha. 5.9 These are unclean birds but the wings of a generous and Great Eagle able to fly a long time For the woman was to fly a great while even till she came into the wildernesse A great Eagle flyes strongly lifts her selfe up on high and is carried above the cloudes hence the flying of an Eagle is commended in scripture Deut. 32.11 Isa 40.31 and hereby is signified that the Church was divinely inabled to this flight that she might not be a prey unto the Dragon according to the promise they that hope in Jehovah shall renew their strength they shall mount up with wings as Eagles they shall run and not be wearie they shall walk and not faint Now touching the FLIGET let us see how and when it was There are diverse opinions of expositours about it the which I list not to rehearse hearse They spake according to their module I also will shew myne opinion yea I have already not obscurely shewed the same Let us call to memorie what hath bin said before of the place and clothing of the woman and of the Dragons persecution the woman before was clothed with the Sun shined as the moon and glittering stars openly in heaven signifying that the Christian Church untill Constantine who brought peace and quietnes unto her should under the crosse shine in brightnesse of faith godlinesse And indeed all that while by how much persecution encreased and Christians were hated and and afflicted by so much the more they were eminent and perspicuous But peace I say beeing obtained by Constantine Christians then began to disperse themselves over the whole Romane Empire the Church seemed to be againe past al danger but the thing fell out otherwise for suddenly new stormes of persecution overwhelmed her causing her to flee by little and little till at length she was forced altogether to hide herselfe in the wildernesse The wildernesse is opposed to heaven her flight to the ornaments wherewith formerly she was adorned For the Church fled from heaven into the wildernesse not by change of place but by losse of her graces changing her ancient sinceritie of doctrine faith pietie humilitie and Christs government into luxuriousnes ambition superstition and pagan worship when I say in stead of pure and virgines attire she put on whorish habit altering her visage insomuch as now she was not the same but altogether another woman save in name onely Nota. What it is to flâ—e into the wildernesse Thus she fled into the wildernesse that is she vanished out of mans sight so that what formerlie she had been the same now appeared not as things are hid and appeare not in a wildernesse It is true in all ages there remained still many godly people but these were of no account and suppressed there being verâ—e few if any congregations who worshipped the Lord in the purity of his ordinances But superstition idolatrie and tyrannie altogether prevailed But thou wilt say such a flight suites not with the historie For after Constantines time for the space of three hundred yeeres even untill Gregorie the Woman remained in heaven that is the Church did flourish both in the East and West yea the Church hath ever since remained and at this day the Church at Rome is more magnificent then of old I answer we are to distinguish the true Church from the false The true sincere and chast woman was forced through the Dragons assaults to flee into the wildernesse and vanished out of sight having lost her former clothing and ornament so as that chast mother the Church never appeared any where in the world In her place succeeded a new Church being a gaudish whorish woman so that the flight of the woman signifyes the departure of the true Church in the world The summe is this The true Church fled into the wildernesse The wildernesse is the Popish desolation not by changing her place but loosing her former state not by gooing forth of Rome but in loosing her ornaments This wildernesse therfore may not be imagined to bee any remote place in Arabia Lybia or Japponia Or a certain place unto which the true Church was limited as the Donatists dreamt concerning their Africa but is that desolate apostatical state brought in by Antichrist in which indeed there was a true Church but not apparent to the view of men like as of old in Israels apostacie there was indeed a Church of seven thousand but unknown to Elias and others It is I say the spirituall confusion of the Papacie Isay 40.3 like as the Prophet Isaiah cals the spiritual desolation of the Iewish kingdom a wildernesse In this wildernesse or spiritual confusion of the Romish Church Iohn sees a woman riding on a scarlet coulered Beast Chap. 17. It is verie memorable that here so in v. 6. it is said The woman had a place prepared of God in the wildernesse that they should feed her there who the Angels as they did Elias unto whose historie it seemes to allude 1 King 19. Or some secret nursing fathers whom the Lord would raise up during the womans exile For we are to consider that Christs spouse howsoever during her banishment it could not be said that she was visiblie either here or there neverthelesse was not extinguished and no where to be found but was secretlie kept and nourished by God even as in the time of Elias the Lord reserved to himself seven thousand worshippers of his name although so much did not publickly appeare but a generall corruption and depravation of religion had spread it self over both kingdoms of Iudah and Israel The Papists therefore asking us where the Church was a thousand yeeres past if the Papacie were not it may here receive an answer that it was in the wildernesse where not long after Constantines time she was forced to flee which made Hilarie to complaine that in his time Hilar. Cont Auxen the Church was rather hid in caves and dens of the earth then to be found in the chief seats But how long shall the woman remaine banished in the wildernesse A time and times and halfe a time This threefold distinction of time is taken out of Dan. 7.25 and 12 7. where Antiochus a type of Antichrist should tread the Saintes under foot for a time times and halfe a time What is here meant by it appeares from v. 6. they shall feed her there 1260 dayes Of these dayes hath been spoken Chap. 11.2 There it signified the time of the prophesie of the two witnesses here it is the time of the womans exile in the wildernesse The same time of 42 moneths there is taken for the space that the holy citie should be troden down and Chap. 13.5 it is the time the Beast shall rage against the Saintes Whence I gather that the Churches abode in
And to what times this prophesie belongs and who these sealed are Touching the scope I finde interpreters to agree viz. that the Lamb is opposed to the Beast Christ the preserver to Antichrist the destroyer And now Ribera acknowledgeth that this serves for the comfort of the righteous The scope of the Lambs appearing on the mount to cause us assuredly to beleeve that during the rage of the Divell and Antichrist against the Saints before spoken of in Chapter 13. Christ is not asleep nor neglects his Church but stands on the watch for her safety lest the wheat should be corrupted although indeed the chasse or wicked by Gods permission follow and adore the Beast and run into destruction But when and how this should be seemes unto him most difficult to be expounded neither hath he any thing to say but according to the vulgar errour he refers the following things unto the foure yeeres reigne of his Antichrist Our interpreters also still keepe to the position that howsoever Antichrist shal sway farre and neare yet Christ alwaies will have his elect and sealed which shall stand with him on the Mount where their salvation shall remaine safe and unmoved which indeed is most truely spoken but this thing is generally treated of through the whole Revelation And the question still remaineth touching the order of the vision and the time when Christ chiefly stood with his sealed Ones I say therefore When the Lamb stood with his sealed ones when the Beast ascended out of the Sea out of the earth then also the Lamb appeared on the mount with them that were sealed When Antichrist I say had invaded the Church brought the same under him and seduced the world Then the Lamb in appearance had lost his possession Then the woman flying into the wildernesse vanished out of the sight of men so as she appeared no where as if there had been none This hapned when a little after Gregory the Romane Pope sate on the Chaire of Vniversall pestilence as before we have shewed Then the Church fled into the wildernesse not by change of place for it remained in the Romane Empire but by losse of her ornaments and change of shape Because even from that time it reteined indeed the name of the Church for Antichrist was to sit in the temple of God but in very deed it began to be changed in to a worldly kingdome of Antichrist And that gashly forme of the Church remained in the West which we now see but the Church gathered by the Apostles being thrust into the wildernesse did no where appeare all publick congregations either at Rome or other places being polluted with idolatry untill God taking compassion on the seed of the woman in the wildernesse vouchsafed againe to measure the temple and purge the Church in the age of our forefathers Now the godly may thinke and so much indeed the Sophisters doe object Whether there were no Church under Antichrist did the Church therefore then utterly cease to be Was there no Church before Husse or Luther Was Christ either negligent or unable to defend his spouse Is it not written The gates of hell shall not prevaile against her But behold the Lambe standing here on mount Sion with the Elect and sealed so that Christ was no way wanting to his Church he suffered indeed by a secret and just judgement that Antichrist should take in his possession and to the outward view make spoile as it were of all things notwithstanding in the midst of Antichristian corruption he alwaies stood as a carefull watchman preserving to himselfe 144000. that were sealed who worshipped not the Beast nor his Image and these were his Church and Spouse like as in the corruptest time of Israel when no true worshippers save onely Elias seemed to remaine God reserved to himselfe 7000. who had not bowed the knee to Baal But thou wilt say wherefore did he permit Antichrist thus to invade the Church I answer she justly deserved such a triall chastisement and dissolution See Cyprian de lapsis This standing of the Lan be therefore belongs to all the time even a thousand yeares and more which hath been since Antichrists rising untill the reformation of the Church begun by Wickleffe in England John Husse in Bohemia and in the ages after them by Luther Zwinglius Melanchion and their fellow brethren in Germany being all great opposers of Popery But these sealed did then no where appeare they had no publick meetings for al Churches together worshipped the Beast What then because they appeared not to man were they therefore hidden to God The 7000. in Israel had no uncorrupted congregation but were mingled in outward appearance with the idolatrous Balaamites The same thing is to be thought of these here sometimes they lay hid in the Popish Church and sometimes openly made warre with the Beast by the sword of the Spirit For those Saints against whom the Beast made warre and overcame Chap. 13.7 who were they not whole Churches for such were all subject to the Beast but such teachers confessours and martyrs as opposed the idolatry of the Papists of whom the histories of their time make mention Thus it appeareth to what times this prophesie appertaineth Now it remaines to speake of the sealed who they were Who these sealed are The Papists doe much weary themselves about it Lyras fancy I passe by who tells us of 144000. Monkes professing virginity Lyras opinion and slaine by the Agarens in the caves and dens of Syria and Antiochia towards the end of the Empire of Heraclius But this fiction is absurd to the Papists themselves Ribera alleadgeth Hieroms opnion that they were the 144000. Riberas dispute about the 144000 sealed out of the twelve tribes of Israel which should be converted unto Christ in the last foure years reigne of Antichrist Of which Chap. 7. But he proves nothing For first it is not likely that the Iewes then to be converted should all be Virgines seeing the Hebrews did never highly prize such a state of life II. Hence it would follow that no married person should be converted III. The Virgines of the Gentiles should be excluded But as the opinion touching the Iewes to be converted is fals◠as Chap. 7. we have shewed so his reasons are frivolous grounded on a false supposition of virgines of which more by and by He therefore alledgeth the opinion of Arethas as more probable that the 144000. sealed spoken of in ch 7. are not here to be understood and that because the article is omitted for here it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating that these were others namely such of the Gentiles as should be converted But neither doth this please him because it is not likely that there should so few thousands be converted out of so many nations and in so many ages And indeed he justly rejects it For the reason taken from the
manner the destruction of Rome is aggravared Now these things because of the similitude are here applied out of the Ancient Prophets See Isa 24.8 and Jerem. 7.34 and Ezech. 26.13 In the former the desolation of Iudea in the latter that of Tyrus is set foorth under the like Figures Because thy Merchants are the great men of the Earth He concludes with repeating the causes of this horrible judgement that the Romanists might not complaine of overmuch rigour In the Analysis we shewed the causes to be three 1. Riot 2. Witchcraft 3. Slaughter of the Saints Their riot is noted in one most evident signe onely because her Merchants are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great men of the Earth as if he should say not minding their condition and originall they cary themselves as Princes usurping authoritie over all men Who now will say that these are ordinarie Traders what if one or two Merchants come to be Princes what is that to all these As therefore their wares were allegoricall So these are Allegoricall-Merchants Spirituall-Prelates Ecclesiasticall-Princes Cardinals Palriarchs Archbishops Bishops c. as before we shew'd At first the seven Deacons of Rome were Cardinals severallie placed through the Citie to preach and administer holy things But now there are sixtie eight purpled Fathers being as they say the chiefe Senate of the whole world who according to their instruction may not stand up though a Prince or a King salute them or give them the way and chiefe seat at Banquets What therfore can be more arrogant then the pride of these Merchants For by thy sorceries This cause hath bin often declared He cals the Idolatrie false doctrines ungodlie and superstitious traditions by which Antichrist hath seduced the Christian world Witchcraft both in regard of like efficacie because as with Charming-cups they infatuate worldly men and draw the souse to destruction because also Magicke is alwayes joyned with Idolatrie as we find in speciall among the Idolatrous Papists 24. And in her was found the blood of the Prophets The crueltie of both old and new Rome against the Godlie is here noted but chiefly of the new who under pretence of the Catholicke Religion hath for these thousand yeers shed as much Christian blood if not more then the old Pyrants in the first three hundred yeeres Is found in thee Because the greater part of Martyrs are slain at Rome And of all that were slaine upon the Earth Because also the Martyrs that suffered in other Kingdomes and Provinces were slaine by the authoritie of the Romish Strumpet And therefore all that blood shall be justly avenged on her The same was before said Chap. 16. ver 6. For they have shed the blood of Saints and thou hast given them blood to drinke Of which see more on the place The Coherence Argument Parts and Analysis of CHAPTER XIX THe third and last part of the Sixt Vision touching the Iudgement of the great Whore and the Beast that is of Rome and Antichrist remaineth to be treated of The destruction and burning of the City to bee executed by the Ten Kings once the Vassals of the Romane Antichrist but afterward converted to Christ the Angell had revealed to John in Cap. XVII and described the same by a Propheticall Hypotyposis in Chapter XVIII But seeing the whole Papacy shall not utterly perish at the sacking and burning of Rome Antichrists Seat in Italy but that the Pope shall find entertainment either in Spaine or otherwhere and shall persevere to oppose Christ and persecute the Gospell unto the end therefore in this XIX Chapter is revealed the destruction also of the Pope himselfe and of the whole Papacy The Chapter is full of manifold doctrines and consists of a most artificious structure Therefore the Reader may conceive the Argument Parts and I ogicall resolution to bee thus The company of Saints rejoyce over the judgement of Babylon their deliverance from his Tyranny and the Wedding of the Lambe at hand By and by is described a type of Christs comming to judgement and casting of the Beast and all his followers into the Lake of fire The parts therefore seem to be two The Saints rejoycing and Antichrists judgement Iohns errour about worshipping the Angell being brought in by a Parenthesis But we may more fitly cast the same into three Heads or Branches 1. WHat Iohn heard in the first nine Verses Aften these things I heard II. What he did ver 10. And I fell downe c. III. What at length he saw from verse 11. And I saw unto the end Touching the first Hee heard a two-fold voyce of gladneâ— and praysings The first celebrate the righteous judgements of God in the five first Verses The other triumph because of the wedding of the Lambe in the four following Verses In the former rejoycing is noted 1. Who they were A twofold Chore or Company first a great multitude leading or beginning the Triumph-Song in three Verses The second viz. the twenty foure Elders and foure Beasts Isinging after them verse 4. â—â—1 Where they were In Heaven verse 1. Both Companies therefore denote the Church Triumphant The Hyinne of the first Chore consisteth of three Parts 1. A Proposition God is to be praised Halelujah saivation c. ver 1.2 The Confirmation from the justnesse First in the Thesis because Gods judgements are true and righteous Secondly in a double Hypothesis or application because in righteousnesse he hath judged the whore and avenged their blood ver 2.3 The conclusion iterating the praises of God ver 3. Touching the other Company is noted 1. Their gesture And they fell downe 2. Their Religion and worshipped 3. Their assent or concluding the Song with AMEN ver 4. c. In the Latter rejoycing is noted First the provoking cause and of this 1. What it was A voyce proceeding out of the Throne 2. What it commanded viz. to praise the Lord 3. Who are commanded All the servants of God in generall verse 5. Secondly the effect of the cause is annexed viz. The rejoycing it selfe in which is noted 1. Who the Rejoycers were A great multitude whose voyce is aggravated by the similitude of the noise of waters and thunders ver 6. This multitude are the Servants and Feaâ—ers of God that is the Vniversall Church of Saints in Heaven and Earth 2. A Gratulatorie Hyinne consisting of two Parts In the first they blesse God with praises of Hallelujah adding a reason For the Lord God omnipotent reigneth that is hath vindicated his Kingdome from the blasphemies of Antichrist verse 6. Secondly they stirre up themselves to joyfullnesse and to praise the Lord Let us rejoyce with a reason from the joyfull circumstance of time for the marriage of the Lambe is come The which they commend 1. from the presence of the Bride or wife she hath made herselfe ready c. ver 7. 2. From her ornament and pure attire ver 8. And to her was granted 3. From the saving effect or blessednesse of
are here on earth serving him with seare in faith and true piety viz. all the Elect and faithfull of the Church militant here below Whereas therefore the heavenly Herauld doth stir up in generall all the servants of God to praise him and in speciall all his fearers he sheweth that not only God is to be celebrated by the companies of the heavenly inhabitants apart but with ioynt wishes and voyces of all Gods servants together as wel of Angels as men as wel of the Saints triumphant in heaven as of the militant on earth that is by the vniversall consent or accord of the whole Catholick Church This exposition is not obscurely confirmed by the Vniversal particle All ye his servants No one therefore of Gods servants is to be silent The distribution also prooves the same small and great Therefore both children and old men men and Angels are invited to this duty of prayse Hence now may easily be understood what is meant by that great multitude whose loud and terrible sound Iohn did erewhile hear Moreover we see this voyce belongs to us also For if God be our God we must wholie imploy our selves in his service we must not be the servants of men and slaves of sinne but if we be Gods servants him we must feare above all things and onely worship If we feare God then let us joyne our selves to this Chore and gladly celebrate the Lord with all his servants 6 And I heard as it were a voyce Behold the essicacie of the heavenly voyce the willing obedience of Gods servants being commanded to prayse the Lord they all readily lift up their voyce to his praise Of a great multitude The old version corruptly renders it a great Trumpet This great multitude is the Vniversall Church of Gods servants in heaven and earth as we see by the voice comming out of the throne Therefore this voyce accord is great divers and weighty as it were of many waters running swiftly through uneven places so as a man cannot heare himselfe speake or of many thunders with whose eccho heaven and earth is filled Thus the holy Ghost aggravates this voyce not that it was terrible saue to the ungodly but so vehement and weightie that the Beast and Dragon with all his fornicators might yea were forced to hear the same By such like metaphors the voice of the 144000 sealed ones is amplified Chap. 14. 2. See the exposition on that place And they are taken out of Ierem. 51.55 This song of prayses belongs to the last times Now it will appeare from the following Hymne that this whole praysing song belonges to the last times not long before Christs comming to judgement in which undoubtedly we now live and therefore we are bound to joyn our voyce with the same the Church triumphant sings in heaven the church militant hath with joynt desires almost these hundred yeers since which the Church began to be purged from the dregs of Antichrist sung praised the Lord because he hath set up among us the kingdome of his Son and freed us from the tyranny of Popery intreating him at length to deliver that great whore to condemnation and avenge the blood of his servants on her Halleluiah for the Lord reigneth They begin the hymne as before with Halleluiah But the argumentes of their joy are more magnificent then before And they are two One properly concernes the glorie of God the other of the Church Of the former they say Because the Lord God omnipotent hath reignea that is hath now at length declared that he is truely king omnipotent God indeed alwaies reigneth How God now reigneth and is to reign afterward and did never cease governing the world and Church But now his kingdome is obscure because of Antichrist and wicked mens cruelty who hitherto have as it were without punishment tumultuously raged in his kingdome But at length God shall reigne alone and manifestly having subdued all adversaries and abolished all powers in this life Then he shall be said truely to reigne when he shall appeare so to reigne as that in regard of his following glory he seemed not to have reigned before For many things are then said to bee when they begin to be manifested Therefore he is said then to reign not according to the essence but forme of his kingdome in which respect also Paul saith 1. Cor. 15. That then Christ is to deliver up the Kingdome to God his Father 7. Let us bee glad and rejoyce By another more effectuall argument they stirre up to gladnesse and praysing of God from the circumstance of time At joyfull times we are to rejoyce But weddings are times of gladnes then the bridegroom and the bride with great applause of kindred and friends goe to embrace each other But least they might seeme to rejoyce for their owne good onely they adde And let us give honour to God Not by conferring on him that which he hath not but by acknowledging and celebrating his infinite justice and power in punishing the wicked his goodnesse and mercy in vindicating his servants the which he hath from and by himselfe So that they shew unto us the fountaine and manner of true rejoycing in God For then we truely rejoyce when we give honour to God when we acknowledg and confesse with a willing mind that God is the author of that good we enjoy so saith the Apostle I rejoyced greatly in the Lord Philip. 4.10 and bids us to rejoyce in the Lord our God that is to attribute the glory of all good to God Hitherto the exhortation Now let us consider the reason Because the marriage of the Lambe is come The Lamb is Christ as before we shewed His wedding or marriage is the solemne and most joyfull copulation of the bride and bridegroom Christ is the bridegroom so he calleth himself Marc. 2. 19.20 1. Tim. 2.6 Ephe 5.27.26 and so the Baptist cals him Iohn 3.29 But who is the bride The holy Catholick Church 2. Cor. 11.2 Ephes 5.26 whom Christ hath espoused by giving himselfe a ransome for her sanctifying and cleansing her with the washing of water by the word to present her to himselfe a glorious Church not having spot or wrinkle or any such thing c According to the promise I will betroth thee unto mee for ever in righteousnesse Hosea 2.19 and in judgement and in loving kindnesse and in mercies J will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. Now although this betrothing between Christ and the Church be in this life so that wee are Christs and Christ ours and dwels by faith in our hearts neverthelesse the marriage is not yet Now is the espousal time the marriage being differred to the end of the world For the bridegroom is yet as it were in a farre countrey viz. in the heavens neither is the bride as yet prepared because all the Elect that are to be gathered are not yet gathered
forceable falling on the Dragon Hee layed hold on him The Dragons Surname and binding and the time of thousand yeers ver 2. The place also and the manner of the imprisonment He cast him into the bottomlesse Pit and shut him up c. and the end that he should deceive the Nations no more and the time of his loosing Afterward he must be loosed a little season ver 3. 3. By a certaine Prolepsis or prevention whither in the meane while the affaires of the Church should be in peace and whither the Dragon being bound Tyrants should not persecute the godly and the Beast rage and invade the kingdome John seeth the soules of them that were beheaded for the testimony of Iesus and them that have not worshipped the Beast sitting on thrones living and reigning with Christ those thousand years ver 4. Whose happines is figured out by the Antithesis of the wicked who lived not againe during those thousand yeares but remained in the death of sin ver 5. And it is amplified by an Exclamation ver 6. In the second part touching the loosing of the Dragon is shewed 1. when and whence the Dragon was loosed Ver. 7.2 What he attempted being loosed to seduce againe the Nations and to gather Gog and Magog to battel Ver. 8.3 What was the successe of the attempt They compasse the campe of the Saints about and the beloved City this attempt is broken off in the former part of verse 9. In the third part which is the Catastrophe of the Gogish battell the destruction of the adversaries is described 1. Specially both the overthrow of Gog and Magog in the latter part of Verse 9. as also the punishment of the devill himselfe verse 10.2 Generally the last judgement of all In which type is noted 1. the majesty and preparation of the Iudge ver 11.2 The guilty to be judged all the dead and the sentence taken out of the Books ver 12. 3. A prevention touching such as were swallowed up of the Sea Death and Hell that they were all delivered up ver 13. 4. The execution of the Sentence both on the last adversaries Death and Hell Verse 14. as all others Verse 15. CHAPTER XX. The First part of the CHAPTER Of the DRAGONS binding a thousand Yeeres 1. And I saw an Angell come downe from Heaven having the Key of the bottomlesse pit and a great chaine in his hand 2. And he laid hold on the Dragon that old Serpent which is the devill and Satan and bound him a thousand years 3. And cast him into the bottomlesse pit and shut him up and set a seale upon him that he should deceive the nations no more till the thousand yeers should be fulfilled and after that he must be loosed a little season 4. And I saw thrones and they sate upon them and judgement was given unto them and I saw the soules of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the Beast neither his image neither had received his marke upon their foreheads or in their hands and they lived and reigned with Christ a thousand yeers 5. But the rest of the dead lived not again untill the thousand yeers were finished This is the first resurrection 6. Blessed and holy is he that hath part in the first Resurrection on such the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years THE COMMENTARY ANd I saw Beza Then I saw which must be understood of the order of the Visions for this he saw after the former not of the order of the events as if this taking of the Dragon The order observeable and these thousand yeers should in time follow the damnation of the Beast For seeing the Beast is Antichrist certainly his destruction and casting into hell shall not be but by the brightnesse of Christs coming and in the last Iudgement as was shewed in the foregoing Vision 2. Thes 2 8 But after the last judgement there shall not be a thousand yeeres in which Satan shall be bound and these things be done which Iohn now seeth And therefore the Events of this Vision shall not follow but in time goe before the events of the foregoing Vision This is a certaine Argument that this Vision is diverse from the former and is no particular Vision which supplies the former and that in the Visions a continuated order of History or Times is not to be observed as most Interpreters imagine Wherefore after all other apparitions This last Vision is a recapitulation of all the foregoing visions this last Vision as it were in place of a conclusion is exhibited unto Iohn in which under new types and the wonderfull binding loosing and condemnation of the Dragon and of the description of the Heavenly Ierusalem is set forth unto Iohn the entire face of the Church prefiguring the History from the first gathering thereof among the Gentiles untill its last glorification in Heaven not indeed by a vaine repetition of the same things but a most profitable revealing of things divers from the former mysteries viz. touching the overthrow of Paganisme among the Gentiles through the coming of Christ of the tempests and distractions of the last thousand years with which besides the cruelty of the Beast the Church shal be exercised and of the most joyfull end of all the calamities of the Church For touching the First Iohn till now had seen nothing Of the Second he had seen somewhat but obscurely under the sixt Trumpet Of the third also he had heard but very little by one of the foure and twenty Elders towards the end of the second Vision Now it was very much for Iohns and ours instruction and consolation that none of these things should be hid from him Therefore there was weighty reasons why after the other Visions this also at last should be exhibited Thus much briefly touching the Order An Angell come downe from Heaven This Angell figures out CHRIST as the adjuncts and effects do prove For he hath the Key of the bottomlesse Pit that is the power of hell and death which Christ before attributes to himselfe Gen. 3 15. Heb. 2.14 Luk. 11.22 Chap. 18. ver 18. and he bindeth Satan which is proper to Christ for hee it is that bruised the head of the old Serpent Who through death destroyed him that had the power of death that is the devill He I say is that Stronger taking the house and dividing the spoile of the strong armed man Neither is it new that Christ should be represented by an Angell in this REVELATION as we see Chap. 7.2 Chap. 8.3 Chap. 10.1 c. But that it should be some ministeriall Angell who while Christ was suffering on the Crosse coming from Heaven bound the devill in the bottomlesse Pit is a fiction of Ribera's contrary to the truth of the Gospell Tob. 8.3 and is not
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
of that spirituall Resurrection But this cannot bee for it would follow that none did spiritually live againe that is were converted in the thousand yeeres but the Martyrs alone Secondly this absurditie would also follow that the thousand yeeres being finished all which Spiritually dyed did or shall spiritually rise againe the which thing is contrary to manifest experience I answer 1. Again they take up a false Antecedent viz. that in the former member a spirituall Resurrection ought to be understood for the former clause speaketh of no Resurrection whither Spirituall or Corporall but of the happy living of the blessed Soules with Christ for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they lived again but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they lived with Christ which two we deny to be of like force and signification Now from a false Hypothesis or supposition the consequences which are thence drawn are also false Hence 2. the whole conclusion is false because the diverse words lived and lived again make both members or clauses to be of a diverse sense neither are they truely Opposites as was shewed in opening of the Text. III. The Assumption is also denyed that the latter member cannot be understood of a Spirituall Resurrection for a little before we shewed that it ought so to be taken IV. The former absurditie followes not both because to the Martyrs are added the Professours also which received not the Character of the Beast that is who refused to embrace and professe the Papists Religion verse 4. Hence Ecclesiasticall Histories testifie that besides the Martyrs there were alwayes some other professing Christians As also because the Speech is indefinite and usuall in Scripture The rest of the dead were not converted not as if none at all were converted but very few as appeares from a like place Chap. 9.18.20 where at the sounding of the sixt trumpet it is said that the third part of men being slaine the rest repented not the which unlesse it bee indefinitely understood a greater absurditie then this should follow viz. that not one man in the whole world did then repent LASTLY the latter absurditie that the thousand yeeres beeing ended all Spiritually dead should also spiritually rise againe which were much to be wished doth no more follow then that the said yeers being ended the soules of Martyrs and Professours should neither live nor reign any longer with Christ Objec IV. From the same Antithesis If the latter member ver 5. speaketh of the Resurrection of bodies then the former in ver 4. speaketh of a Resurrection of bodies also where it s said of the Soules of the Martyrs And they lived that is lived againe The reason of the consequence is because in every lawfull distribution as this is for who should taxe the Holy Ghost of absurditie members are set downe under the same Genus or generall word Now the Genus here is the Resurrection of the dead I answer The falsitie both of the Antecedent and Consequent of this Objection hath already bin so fully demonstrated that there needs no more be added The reason of the consequence is not solid neither can hence the Holy Ghost be taxed of absurdity both because often a Genus of one and the same name is taken in a diverse signification so the living againe of the dead in this place As also because it were wickednes to deny that to the Spirit especially in this aenigmaticall Prophesie which Philosophers Poets and Orators frequently take to themselves viz. in distributions to oppose things metaphoricall to things proper or proper to figurative for the thing it self Now in v. 4. was shewed that this Antithesis is such Objec V. They who so live againe or rise as they begin to reigne with Christ that is by Christ in Heaven they certainely rise in their bodies But the Soules of the Martyrs are so to live againe or rise in the beginning of those thousand yeeres as that they begin to reigne with that is by Christ in Heaven for John saith They lived and reigned with Christ Therefore c. Answer I. The major is denyed a non causa for to the end that the Soules of Martyrs and Confessours should live blessedly and reigne with Christ in Heaven before the last day a corporall Resurrection is not necessary But at the last day it shall be necessary to the end that the Martyrs both in body and in soule may gloriously live and reigne with CHRIST for ever according to the promise of the Gospell II. The assumption is refuted by the proofe it selfe or by Iohns owne words for he saith not that the Soules lived againe or were raised but they lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The difference whereof children in schooles do understand and hath bin demonstrated ver 4. Therefore the first falsehood so often repeated is a continuall begging of the Question They insist To live and reigne with Christ is to live and reigne after the similitude of Christ or so to live and reigne as Christ now reigneth in Heaven But Christ liveth and reigneth in soule and bodie Therefore the Martyrs not onely lived and reigned with him in soule but in body also I answer I. This glosse overthrows the former for if to live with Christ be to live after the likenesse of Christ in Heaven then it is false that it is to live againe or be raised from the dead on Earth II. The major shall be true after the Resurrection of the dead at the last day when all the Martyrs Professours and Beleevers being raised from death shall in soule and body be allwayes with the Lord 1. Thes 4.17 1. Ioh. ◠2 and see him as he is But before the Resurrection of the dead this is false Otherwise the Soules of such as die in the Lord should not goe unto Christ nor live with him but the Apostle testifies the contrary touching himselfe Philip. 1.23 and of all the faithfull 2. Cor. 5 8 c. Ob. VI. It is agreeable to the justice of God that such as suffered more grievously then others for the confession of Christ should also enjoy longer delight and glory Therfore the Martyrs are to be raised from the dead before the rest of the Faithfull to enjoy the Kingdom of Heaven all those THOVSAND YEERS before the other Answ The major not being universall is false for God doth not all what is agreeable to his justice now or before the Day of Iudgement but will doe the same at that Day See 2. Thess 1.6.7.8.10 Neither is every thing agreeable to divine justice which seemes so to us but whatsoever is revealed in the Scripture otherwise indeed it might seeme to us to bee more agreeable to the justice of God that the Martyrs should presently be raised after their sufferings and be carried with their bodies into Heaven that so they might longer and before others enjoy the Kingdom of glory Objec VII The two Martyrs Rev. 11.11 were
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
A COMMENTARY UPON THE DIVINE REVELATION OF THE APOSTLE AND EVANGELIST IOHN BY DAVID PAREUS Sometimes Professour of Divinity in the Universitie of HEIDELBERG And specially some things upon the 20th Chapter are observed by the same Authour against the MILLENARIES Translated out of the Latine into English By ELIAS ARNOLD AMSTERDAM Printed by C. P. ANNO. MDCXLIV To the Christian Reader IT is an usuall saying A good thing cannot bee too common the worth and profitablenesse of this Booke is well knowne of the learned every where being and indeed deservedly esteemed one of the best and choisest Commentaries that is now extant upon the Revelation And if we consider the perillous times wherein wee are I know no worke more seasonable for our instruction and comfort touching the present Commotions and uproares in the world For here we shall find that it is necessary that such things come to passe to the end the words of this Prophesie may be fulfilled we have all need as the Apostle saith of patience now what will more perswade us to be quiet contented comforted then to looke into the Revelation of Iesus Christ where we shall find all the conflicts and combats of the Godly against the Dragon Beast and False-prophet most clearly set forth and none of our sufferings in any way or kind to be otherwise then what was fore-appointed in the unchangeable decree of God Moreover here we have set downe with the finger of God the certaine event and issue of the whole warre namely Antichrists destruction and the glorious and happy victory of the Saints A man of a weake and cowardly Spirit will cheerfully fight if he know before hand that he shall surely overcome This assurance all true Beleevers have that they shal be more then Conquerors through him that loveth them and therefore they have cause enough to stand fast hold their owne fight the good fight of faith seeing it is without question that they shall overcome in the blood of the Lambe But of this I need not here speake considering how largely and sweetly this matter is treated of in this Commentary It is not my purpose to speake any thing in the behalfe of the Translator or in the praise of his worke least that in the Proverbs Chap. 27.14 should be applied to me Wherefore what is here done I leave to the triall and judgement of all sober and godly minded Readers Onely I must needs say that it would be a singular benefit to our Nation if there were more of Pareus his workes translated into our English tongue And for ought I do perceive the Translator of this hath some purpose so to do if this which is the first doe finde a faire and friendly acceptance And I have no reason to thinke otherwise Considering how well Mr. Brightman on the Revelation is approved of Now howsoever I will not speake any thing in the least to his disparagement notwithstanding seeing Pareus was a later Writer an Interpreter one among a thousand a man of an acute and deepe judgement and one that had his thoughts and meditations on the worke 30. yeares in these and other respects the Reader may well make account to meete here with many things more for his satisfaction then hitherto he hath ever had and that he may the sooner see with his owne eyes the trueth of what I speake I shall advise him in the first place carefully to read Pareus his Preface for it will much helpe him to the better understanding of the following Commentary And thus committing the worke to the favourable acceptance of religious and judicious mindes beseeching the Father of our Lord Jesus Christ to blesse and prosper it for his glory and for the consolation and edification of all those that seek his favour and desire to feare his Holy Name I rest Thine in IESVS CHRIST J. C. THE AUTHOURS ADVERTISEMENT TOUCHING THE Publishing of this COMMFNTARY I Had thought indeed never to have set forth this Commentary upon the Revelation long since expounded in the Academie in CLXXXVIII Lectures but to have left the same unto my children for their proper use and this for divers causes especially finding that as yet I had not touched the height of the mysteries neither should easily satisfie others having in many things not satisfied my selfe In the meane while I thought it requisite with all diligence to search out the judgements of more learned Interpreters in the harder matters and not to neglect whatsoever might seem in the Commentaries of ancient and modern Interpreters to conduce for the polishing of the work as not being ignorant of the admonition of Horace Membranis intus positis delere licebit Quod non edideris nescit vox missa reverti That a man may alter or blot out his private writings which are not made publicke but the word that is out cannot be recalled Notwithstanding it happened of late I know not by what providence that at length I assented to the publishing thereof at the earnest request of friends who judged it a thing unfit that the Church no weighty reason hindering the same should any longer be deprived of this treasure be it whatsoever it be perswading themselves that by me something more would be published touching these mysteries then as yet was extant And that the things yet hid are perhaps of that nature which either God hath reserved unto his own power or are better not to be known then known by us of which kind some things are Enchir. cap. 17. according to Austin They added that now there was speciall use to vindicate this Prophesie it being publickly depraved by new feigned Oracles and false Glosses as if it did establish Romish Idolatry and Patronize Popish Tyranny from which notwithstanding it portendeth nothing but sad evils unto the Godly and most miserable calamities unto the Church the which the Revelation setteth forth by lively colours as it were the very Kingdome of Antichrist himselfe under the type of a Beast and False-Prophet All which they affirme is made appeare throughout this Commentary by which reasons being over-swayed I gave way to the publishing thereof yet so as this Sacred and last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gratefull Gift should be dedicated unto none save unto my Lord and Saviour Jesus Christ If therefore so it be that in the opening of these mysteries I may seem unto some in any place to come short these I lovingly desire to supply my defect with their greater diligence pardoning in the mean time what is not yet attain'd to being thākfull for what is found out But if there shal be any who wrest my expositions touching the beast or his head or horns or the like mysteries unto the offence and injury of any mans person to these I testifie that I have written nothing to the reproch or scandal of any man but truly and candidly expounded what our Saviour Christ reveald unto Iohn not to the injury but rather instruction and Salvation
vita Malchi in power indeed and riches she became greater but lesse in vertues The third distance was of the Church troaden upon and oppressed by Antichrist especially the Westerne untill the measuring of the Temple which began to be effected by the two witnesses JOHN Husse and JEROM OF PRAGUE who were slaine by the Beast in the Councell of Constans Anno. 1414. and thence untill Luther by whose ministerie the measuring of the Temple broken off or hindred through the Tyranny of Popes began to bee continued Anno. 1517. Lastly the fourth distance is of the church reformed from Popery of the declining of the Papacy to endure untill the end For the Beast goes into destruction whatsoever the gates of hel attempt to the contrarie Lib 3. de P. R. cap. 21 and Bellarmin their Prophet said truely From that time that the Pope began by you to be Antichrist his Empire hath been so farre from encreasing as it hath alwayes more and more decreased This whole period I say of the Christian Church some visions doe represent according to the foure-fold state erewhile declared and these I call UNIVERSAL Visions because they containe the universall Historie of the Church but some shadow out not the entire Vniversall visions but onely the two latter distances of the whole period or the Tragedie of Antichrist and these I call PARTICULAR because they praefigure not the whole Historie of the Church Particular visions but onely the latter part thereof touching Antichrists rage and judgement and of the Churches warfare and victory against him UNIVERSAL Visions I find to bee foure viz. the second touching the seven Seales and the third of the seven Trumpets and the fourth of the woman in travaile and the seventh which is as it were a Recapitulation of all the foregoing touching the binding and loosing of the Dragon c. The PARTICULAR Visions are two viz. the fift of the seven Vials of the last plagues and the sixt of the Iudgement of the Great Whore the overthrow of Babylon and destruction of Antichrist And these things I suppose do suffice to the plaine understanding of the generall Method of this Prophesie CHAPTER X. Of the speciall Method of the Apocalyps WHat concernes the speciall Method because it is more diligently explicated in every of the Visions I shall in this place speake the lesse thereof First We must remember that the forme of this Prophesie is truely Tragicall For it representeth Tragicall motions and tumults of the adversaries against the Church of Christ The forme of every vision is tragicall and at length the Tragicall end also of the wicked themselves Now Writers of Tragedies usually mingle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feigned things with serious both for preparation as for delight sake and to distinguish their Dramaes or Interludes into Acts Scenes and Chores the which also I find to be observed in this Dramaticall Prophesie For most of the Visions besides the propheticall things they treat of have somethings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeparatorie They also containe certain distinct Acts of Propheticall Types and diverse Chores or Companies beginning or comming in between or ending the Propheticall Action with musicall accord serving to the decorum and pleasantnesse of the Drama Secondly In every Vision I speak of the six Propheticall we must prudently distinguish betwixt what is Dramaticall what Propheticall I cal that Dramatical which is preparatory to the visions The Dramaticall matters are to be discerned from prophetical of which kind is what we have in Vision first Chap. 1. from v. 9. unto the end in the second Chap. 4. 5. in the third Chap. 8. unto ver 7. in the fift Chap. 15. throughout The Chores also and their Prayers Songs Hymmes Praises as are the Chore or Company of the four and twenty Elders in the second third sixt Vision the Chore of the four Beasts in the second and sixt Vision the Chore of Angels in the second vision the Chore of all creatures ibid the uncertain Chore in the fift and sixt Vision the Chore of Harpers in the fourth and fift whose Symphonie and Songs are to bee read in the said Visions Chap. 4. ver 8 c. and Chap. 5.9 c. and Chap. 6.12 c. and Chap. 12. ver 10 c. and Chap. 15.3 c. and Chap. 19. ver 1 c. All these properly serve for the decorum of the Propheticall Drama neither doe they containe Prophesies but propound Morall Doctrine of celebrating the workes of God and his Iudgements unto the Church But they that search for other mysteries in these things seeme to labour in vaine Propheticall I call those Parts or Types of Visions which by word gesture or action represent future events concerning the Church by a certaine similitude of things whither open or hid and for the most part are repeated out of the Acts of the ancient Prophets In the understanding and application of which unto their events past present and to come the true explication of this Prophesie doth consist and principally aime at Thirdly The Method and Explication of the Propheticall Types cannot be gathered more commodiously and safely then from the Argument it selfe namely the generall of the whole Booke The distinct Acts of the visions and the speciall of the Visions in particular The generall Argument as we heard in the foregoing Chapter is specially in two things For the Apocalyps forewarneth the Church of her condition and sorrowes at hand and armes her with comfort against the same The same wee have in every of the Visions For they both foretell future evils as also shew the Godly the remedies thereof yet all shew not the same things nor in the same manner For some praefigure All that is both the first and the second Battles which I called VNIVERSAL some the second onely and latter which I called PARTICULAR The former and latter battles of the church By the first or former battles of the Church I mean the Combats shee had with Tyrants and Romane Adversaries oppugning the Testimony of Jesus as also with Heretickes diversly depraving the word of God By the second and later her Combates with the Easterne and Westerne Antichrists Hence there are as it were foure distinct scopes of the universall Visions The foure Acts of the universall Visions but of the Particular two onely the which I for instruction sake do name Acts. The first Act of the universall Visions hath a proposition of the calamities with which the Church shall bee assaulted by Pagans and Heretickes untill Antichrists rising The second in way of parallell to the first praefigureth comforts opposite to the calamities of the Godly The third shadoweth out an amplification of calamities or new and more glorious Combats of the Church under Antichrist Lastly the fourth parallell to the third sheweth the Catastrophe of all evils viz. the declining of Antichrists Kingdom and the casting of all adversaries into the lake of
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
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
persecutions yet the Gospell was spread with happie successe far and neere But I rather extend it to the whole time in which Christ by the successors of the Apostles namelie many syncere Bishops and faithfull teachers victoriously set up his kingdome throughout the whole Romane Empire not withstanding the tyrannie of persecutors the wickednesse of hereticks and Apostates untill by little and little the Church decayed in this her puritie And this I take containes the space of almost six hundred years The white horse therefore first comming out of the seales is the primitive Church white and bright in puritie of doctrine and discipline The Apostles were like horses running strongly and with great speed propagating the faith of Christ in the whole earth as their Acts and Epistles testifie after them God raised up Apostolicall men Bishops teachers and Fathers both Greek Latine who firmlie maintained propagated the purity of doctrine delivered unto them against tyrants apostates and hypocrites untill the time of Gregorie the first although even before his dayes the whitenesse of this horse was somwhat changed black spots began to appeare that is corruptions in doctrine discipline and worship The which Egesippus in Eusebius complaines of in these words Lib 3. hist cap. 32. that soon after the death of the Apostles and them which had received the word at their mouth the Church remained not long a pure and unspotted virgine notwitstanding the godly held the foundation of faith and salvation entire viz. Christ the head And he which sate on him This rider is Christ He that sate on the white horse is Christ Act. 9.15 see Chap. 19.11 This rider was caried to and fro in the ministerie of the Apostles and other faithfull pastors and teachers who suffered for the truth this metaphor Christ himselfe useth to Ananias concerning Paul he is a chosen vessell unto me to beare my name before the Gentiles and kings and the children of Israel On these Christ rode gloriously entring through their sincere preaching into the verie hart of the faithfull propagating and defending his owne kingdome according to that of the Psalmist And in thy comely honour prosper Psal 45.4 ride on word of truth and of meeknes of justice And he had a bow Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bow arrowes and somtimes a quiver The word of God is Christ bow The Law and Gospell is Christ bow from whence he sends forth arrowes that is the efficacie of his spirit wounding the harts and minds of the Elect that he may heale and restore them to life but to terrifie and kill the wicked as it is in the same Psalm thy arrowes are sharp peoples shall fall under thee in the hart of the kings enemies And a crowne was given unto him to wit Christs crowne a regal crowne For he is a king crowned with glorie and honour at the right hand of God in the heavens or rather a crowne of triumph because it followeth And he went forth conquering and to conquer The doubling of the words notes his present and future victorie His victory By his death he overcame sin and by his resurrection death hell and satan yea the world also according as he saith in the Gospel be of good cheere Ioh. 16.33 I have overcome the world This is the first victorie with which he went forth conquering It is true indeed he was crucified as he was meere man but he lived againe and overcame by the power of his Godhead Now he went forth to overcome the world and the tyrants thereof diverse wayes His second victorie was in converting the gentiles by the preaching of the Apostles for in that he drew all nations and brought them unto the faith of the Gospel he conquered the world And tyrants in his Apostles confessours martyrs convincing them by the power of the truth For the death of the martyrs is Christs victory seeing in their blood the truth was sealed and the Church propagated The destruction of tyrants was Christs victorie As Julian the apostate blaspheming in his extreme madnesse confessed Thou hast overcome O Galilean Christ overcame when Nero Domitian Diocletian Trajan Maximinus Lycinius Valens and others who had put to death many thousands of Christians thinking thereby to take away the name of Christ were destroyed and brought to miserable perdition while Christ raigned and his Church increased Christ went forth as a conquerour when by the preaching of the Gospel the Idol gods of the gentiles were rejected their worship and temples abolished and overthrowen all men beeing drawen after Christ He overcame when the swarmes of hereticks as Valentinus Basilides Praxeas Manes Martion Photinus Samosatenus and other most bitter enemies of Christ were beaten downe overcome and destroyed by the sword of the spirit To be short Christ overcame when all the East and Westerne Churches were in danger to perish and come to nothing by the pestilent doctrine of Arius two sound ministers beeing then hardlie found in the whole Christian world no not in Rome except Paulinus Hilarius and Athanasius And indeed he that would understand the victories of Christ here intimated must have as in a table before his eyes the histories of the Apostles and the Churches after them written by Irenaeus Clemens Tertullian Eusebius Hierom Theodoret Socrates Sozomenus Evagrius Nicephorus and others for no better commentarie then their histories can be given upon the opening of the first seale And herein I thinke not to passe this by in silence we are more happie then Iohn himself for those events which he saw a far of in types we now by the helpe of former histories and our own experience doe clearely see them written out livelie expressed before our eyes And thus much concerning the first seale Now here perhaps a question will be moved seeing Christ is the Lamb opening the booke how also he can be sayd to goe forth out of the seale For the answere hereof we are to minde what I have already spoken viz. that oftentimes one and the same thing is represented in differing types in a diverse respect Now as Christ sits reignes gloriously with the Father and holy Spirit as God so he is the Lion of the tribe of Iudah beeing the offpring of Iudah according to the flesh He is the immaculate Lamb as he is man and as he was slaine and put to death for us He stands in the midst of the Throne as he is the mediatour he opens the booke and the seales as he is the chiefe Prophet and teacher of the Church the revealer and author of all heavenlie doctrine And to be short he also sits on the white horse as king and conquerour propagating his kingdome by the preaching of his word through the whole earth by which also he reigneth even unto this day in the midst of his enemies Psa 110.2 The opening of the second seale The red horse and his rider having a
Platina onely the rents of Bishoprikes was looked at Plati in vita Bonif 3. but not what sheep were in the pasture It would be tedious to declare how this Antichristian tyrannie by the successours of Boniface was afterward established As for Boniface himselfe he indeed sate scarce a yeere on this chair of universall pestilence For on all sides these ecclesiastical harpies so gaped after the prey as that by poyson murder deceit factions seditions enchantment and magical art one sought to dispatch the other Balaeus hath distributed these Antichristian Popes from this Boniface unto Julius II that is from the yeere of Christ 606. unto the yeere 1513. Balae in Act. Rom. Pont. into five distinct classes or orders as may there be seen Who for the most part as Genebrardus a Popish writer himself cōfesseth were Magicians Sorcerers Atheists Adulterers Murderers wicked perjured impure not Apostolical but apostatical and heretical men they were I say capital enemies of Apostolical doctrine inventours and defenders of idolatrie superstition and a new worship bloodthirstie men and so have continued even unto this day And here indeed the earthquake began to shake all Christianity in the Westerne parts Now about the same time viz. in the yeere 609. Heraclius beeing Emperour who toke away Phocas the tyrant Mahumet an Ismaelite by open force raysed no lesse an earthquake in the East For he beeing a souldiour and an hypocrite by the help of the Persians tooke from Heraclius many provinces and after he had established a kingdom unto himself he caused one Sergius a Nestorian Monke to compose the Alcoran who mixed togerher somwhat of every religion in such a manner as might best serve to draw the affection of carnal people unto a love and liking thereof thereby to strengthen the politie of his new usurped kingdom in the world and the better to root out the faith of Christ Whence it came to passe that by this commotion most people in the East fell from Christian religion and the Sun of righteousnesse beeing darkened the mist of Mahumeticall superstition prevailed and oppressed not the East alone but all the south parts of the world also these are the earthquakes darkening of the lights and prodigious wonders here enigmatically described according to the manner of propheticall scriptures Now we come to the words themselves And behold a great earthquake most dreadfull and prodigious things with which under the reigne of Antichrist as most interpreters both Greeke Latine confesse the Christian world yea and heaven it self too were to be shaken as the darkning of heavenlie lights the falling downe of the stars and lastlie the the concussion of the mountaines and Islands are here shewed unto Iohn under the Image or form of a great earthquake Indeed such kind of praedictions are diverse times mentioned both in the writings of the Prophets and Apostles But not in one and the same sence the which thinge we are well to take notice of for the circumstance of the places will lead us sometimes unto a literall sometimes unto an allegoricall interpretation thereof Vndoubtedly the predictions of Christ The signes which are literally to be understood touching the end of the world and his last comming are to be taken litterallie as in Matth. 24. Mar. 13. Luk. 11. Then there shall be signes in the Sun and in the Moon and in the Stars and upon the earth distresse of nations with perplexitie the sea and the waves roaring Mens hearts failing them for fear and for looking after those things which are comming on the earth for the powers of heaven shall be shaken and then shall they see the Son of man comming c. and in Revel 16.20 Every Island fled and the mountaines were not found viz. in the day of judgement For indeed all these things shall then really come to passe Now in other places these expressions doe set forth allegorically horrible alterations or Gods great judgements and those eyther particular against the enemies of the Church as in Isay 13.10 where the prophet speaketh of the horrible overthrow of the Babylonians in these words The stars of heaven and the constellation thereof shall not give their light The Sun shal be darkned and the Moon also shall not give her light And again in Isai 34.4 And all the host of heaven shal be dissolved and and the heavens shal be rolled together as a scroll and all their host shall fall down c. And from this place as it seems by the like phrase the words here in our text are taken Again in Ezech. 32.7 concerning the overthrow of Aegypt I will cover the heavens saith the Lord and make the stars thereof dark I will cover the Sun with a cloud and the Moon shall not give her light Or universall signifying the total commotion of the Church somtimes in a good sence sometimes in a bad and somtimes in both In a good sence as in Hag. 2.7 Hebr. 12.27 Thus saith the Lord yet once it is a little while and I will shake the heavens and the earth and the drie land And I will shake all nations and the desire of the gentiles shall come c. In which oracle is prophesied of an universall concussion that is of the reformation of the world by Christ the which how it hath been shall yet further be fulfilled we have expounded in our commentarie on Hebr. 12.27 In the evil part it is undoubtedlie taken in this place as signifying the shaking of the heaven and earth that is the future corruption oppression of the Church by Antichrist Now this concussion both in a good sence by Christ also in an ill sence by Antichrist is prophesied of by Ioel 2.28 The oracle of Ioel Chap. 2.27 expounded And it shall come to passe afterward that I will poure out my spirit upon all flesh and your sons and your daughters shall prophesie c. And I will shew wonders in the heavens in the earth blood fire pillars of smoack the Sun shal be turned into darknes the Moon into blood before the great terrible day come Act. 2.17 which prophesie Peter shewes to have been partly fulfilled when as on the day of Pentecost the Apostles the Apostolical Church were miraculously filled with the holy Ghost Partlie to be accomplished before the last comming of Christ at what time the Church shal be troubled with horrible calamities not so much by hereticks or tyrants as by Antichrist Christs adversarie Now these things are foretold least the faithful should imagine Christs kingdome to bee of this world or to expect pleasures in this life but rather to prepare themselves for all manner of adversities in the mean while beeing fully assured that these calamities shall no way hurt the Elect persevering in prayer and supplication Ioel. 2.32 and therfore this is added as a consolation Whosoever shall call on the name of Iehovah shal be delivered for in
of supererogation or a purgatorie fire and so ascribe salvation which is obtained by Christ alone unto their owne inventions Thus therefore the Sun in Popery is made black as sackcloth of hair The Apostolical doctrine of faith and salvation by them is darkned and changed into Philosophical precepts Christs sacraments are darkned and turned into a stage-playing Pompe or shew The invocation and worship of God is darkned and turned into adoration of idols and of the creature To be short the Church it self is darkned scarslie retaining any thing of Christianity except the bare name Now the black sackcloth of hair doth signify the humane traditions their hetheanish and Iewish ceremonies mingled with Christianisme of which Augustine complaines Epist 119 19.20 that even in his time the Church began to be more burdened with them then the Israelites were with theirs to be short it signifies the decrees and canons of Synods and Popes by which the Church was turned into a secular kingdom the presbyteny into a civil court and their temples into very brothel houses And the moon became as blood The third wōder followeth by the moon is meant the Church as Cant. 6.9 Fair as the moon Rev. 12.1 The Sun is Christ as we shewed before Now what marveile is it if the Moon be turned into blood when the Sun is darkned In Eclypses the Moon appears black and reddish and sometimes of a bloodie colour having in it selfe but little light But as the Moon doth receive its light from the Sun so all light puritie righteousnes and salvation or whatever else the Church enjoyes shee receiveth it all from Christ the Sun of righteousnes The sence therefore is that the Church shall be turned into blood by the commotion of Antichrist The like phrase the Lord useth in Joel 2.31 But whence comes this blood into the Moon I answer by the cruel tyrannie of Antichrist making the Church red with the blood both of the nations and of the Saintes For this blood was powred on her partly by wars and partlie by martyrdoms For the Pope not beeing content to usurp the title of Peter the prince of the Apostles under that pretence to terrify the world with his spirituall lightnings he hath also drawn out the temporall sword against Emperours kings princes and Christian nations filling all places with bloodie warres As we may see in the extravagant of Boniface VIII touching superiority and obedience where it is expressely said that the Church hath two swords the spirituall and civill and it is further added that the spirituall is excercised by the Church the materiall by the hand of kings and souldiers according to the pleasure and patience of priests If this be true then what are kings and souldiers but the Popes vassals And is not then that blood certainlie shed by the Pope which is spilt at his pleasure and command by kings and their souldiers And is it not the Pope that causeth the Moon to become blood but in this also there is deceit and fallacie for the Romish Bishops have not onelie used the civill sword in the hands of princes but also in their own having these many yeeres together turned the Moon into blood by the many cruell warrs occasioned and made by them Beneven de Rambal lib Augustali Benevenutus de Rambaldis a noted historian thus writeth concerning Boniface the eight above two hundred and thirtie yeares agoe that Albertus Duke of Austria beeing by the Electors chosen king of the Romanes desired of Boniface that famous Pope the blessing and coronation to whom this loftie tyrant answered that he was unworthie of the Empire because he had traiterouslie killed his Lord Adolph in warre and having the crowne on his owne head and a sword girt to his loines he said I AM CAESAR Julius II. the predecessor of Leo a better souldier then a priest beeing borne rather for Mars then for Christ going forth with an army as Wicelius witnesseth in the yeere 1513 against the king of Navarre threw Peters Key into Tyber saying If the Key of Peter cannot let the sword of Paul prevaile Of which Mantuan thus singeth Ense potens gemino cujus vestigia adorant Caesar aurato vestits murice reges Great Caesar with victorious kings Who golden crownes doe wear They doe adore his footsteps who the double sword doth bear To be short the most cruel wars which continually have been and at this day are among Christian princes to the shedding of exceeding much blood in France the Nederlands Livonia Poland Muscovia Hungarie have alwayes been raysed fomented by the Popes buls and armies by this meanes ever since the death of Priscillian they have continnallie murdered the saints and made the Moon red with their blood For Priscillian beeing declared an heretick by the Pope although Sulpitius Severus describing his sect doth not charge him with any hereticall doctrines contrarie to the analogie of faith but onely for unlawfull conventicles was by the instigation of Ithacius Bishop of Triers put to death about the yeere of Christ 380 contrarie to the mind of Martine Thuronensis a Maximo the Emperour the murderer of Valentinian the yonger From that time forward the Bishops went on to have the like punishment inflicted on all such as were condemned by them of haeresie And at length the Popes adjudged to death as hereticks all that opposed their tyrannie and idolatrie under which pretence what a multitude of Christians have been most cruellie murdered the bookes of martyrs testifie yea whosoever reads those histories shall see clearely enough that by their meanes the Moon was wholle turned into blood The massacre at Paris committed on Bartholomewes day in the yeere 1572 is yet fresh in memorie at what time within the space of eight dayes there were more then a hundred thousand by the means of Gregorie XIII most barbarously put to death in France making all the streets rivers and prisons in the land red with the blood of martyrs Thus I doubt not but we understand what is meant by this change of the Moon into blood touching which also I will rehearse a verie memorable example in the end of this booke 13. And the starres of heaven fell unto the earth The fourth wonder is taken out of Isai 34.4 and Mar. 13.25 We have heard what the stars doe signifie and wherfore they are so called Rev. 1.20 the seven stars are the seven Angels or Bishops of the Churches And Rev. 12.1 The woman or Church hath twelve stars on her crowne signifying the pastors and teachers of the Churches These stars which fell are apostates who forsooke Christ for fear of Antichrists cruell persecution they are I say principall Bishops and teachers who by embracing the kingdom of Antichrist fall from heaven unto the earth among whom the Bishop of Rome was chiefe and with him all others who acknowledged him for their head They fell unto the earth by forsaking their pastoral charge of preaching the word and
becomming earthly princes imitating the pompe of courtiers and wholie giving themselves to worldlie affaires as to wars hauking huntings all other vanities pleasures in princes courts yea far exceeding them in pride pompe and luxurie This fall of the stars is amplifyed by the similitude of a strong wind blowing untimelie figs from the tree By these figs are meant carnal bishops and by the mightie wind the Papal authority unto which all of them eyther for fear of excommunication or for promotion sake readilie submitted 14. And the heaven departed as a scroll The sift wonder is taken out of Isai 34.4 Heaven Hebr. rakiagh is that outspread firmament which God created on the second day and adorned with lights on the fourth day This heaven the lights failing and falling downe departed But after what manner as a scroll rolled together In old time they bound not up their bookes as we doe now but rolled them up as upon a rolling instrument The heaven rolled up is the Church falling away from Christ so beeing shut they could not be read But what heaven is here meant to be thus rolled up Interpreters understand hereby the Church spread over all the face of the earth which to Iohn did seem to depart like a scrol not as ceasing to bee but as ceasing to bee seen The which indeed is true of the Church of the Elect. For however Antichrist shall cover his kingdome with the title of the Church take those things that are proper unto her causing the word Sacraments though horribly depraved to be administred by his clergie neverthelesse they shall not be Christs Church but a synagogue of Satan The true Church of Christ shall depart beeing hid not seen to the world to whom belonged all the martyrs and professors witnessing against Antichrist But thou wilt say these were not hid It is true indeed they were seen as they were men could not be hid as they were martyrs but hid as a Church or the members thereof for they were condemned accounted by Antichrist not as Christs faithful ones but as wicked hereticks This heaven or out spread firmament The heaven departing is the closing of scriptures in popery may also be rightly understood of the opened booke of holy scriptures which by Antichrist his instrumēts was shut or rolled up yea cast under foot using in the mean time with great reverēce the Fathers Scolasticks Sentenciaries Canonists Legends c. Moreover since this booke of God began againe to be opened how have the Iesuits laboured to rolle it up questioning the authority thereof not accounting the same to be divine but as it is confirmed by the judgment of the Church Andrad defens concil Staplet contr Witak that is of the Pope For thus they expresly write That in it there is so much of the deity as the Popes Church attributes unto it neyther ought God to bee beleeved but because of the Church And all the mountaines were moved This is the sixt wonder which Andreas doth rightly understand of those who excell others in wordlie power For in Rev. 17.10 by mountains kings are understood in which sence I judge it is here also taken neither doth it any way crosse this exposition that kings are expresly nominated in the following verse seeing that place concernes the following Act is to be understood of their punishment But how have kings been moved by Antichrist The histories of the Popes declare this diverse wayes First by their ecclesiastical authoritie fraud threatnings constraining Emperours and kings not onely to maintain by fire and sword their ordinances and decrees but even to cast themselves downe kisse the feet of their holinesse The Popes tyrannie against Emperours and kings And secondlie civily for Antichrist spared neither King nor Keisar but whoever would not doe all things according to his pleasure those he oppressed deposed and thrust out of their places Gregorie II. having excommunicated Leo the Emperour deprived him of his revenues Pope Zacharie deposed Childerick king of France Leo III deprived the Graecian Emperours of the Western Empire Alexander III. first proudlie trampled with his feet upon Frederick I. before he would receive him into favour Gregorie VII displaced Henrie IV. Innocent III. thrust out Otho IV. Innocent IV. took the Empire from Frederick II. Clement VI. excommunicated Ludowick IV. Iulius II. deprived the great grandfather of Henry IV king of France of his kingdome of Navarre Sixtus V. sought to depose Charles IX king of France Elizabeth queene of England c. To be short Antichrist powerfully moved the mountaines against Emperours kings Christian princes through his Sophisters councils usurping to himself authority over whole councils boasting that by him kings doe reigne that it is in his power to cast them downe when he pleaseth lastly that no councils are authentick without his approbation This is a true plain interpretation And the Ilands were moved out of their places This is the seventh wonder Ilands are invironed with waters The waters signifie peoples Chap. 17.15 and therefore by the Ilands here are meant nations or the subjects of princes these also are moved for all are necessitated upon pain of salvation to subject themselves unto the Romish Bishop neither can any buy nor sel nor make any bargaine but according to his pleasure as appeares by the extravagant of Boniface VIII We define we say we pronounce we appoint that it is of necessitie unto salvation for every humane creature to beleeve that he is subject unto the chiefe priest of Rome Thus the Ilands peoples communaltie beeing deprived of their Christian libertie which they enjoyed under the Apostles were brought under Antichrists yoke under which they serve and groan even unto this day The fourth Act of the second vision concerning the final punishment of the wicked 15 And the Kings of the earth and the great men and the rich men and the chiefe captaines the mighty men every bond-man and every free-man hid themselves in the dens and in the rockes of the mountaines 16 And said to the mountaines and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lambe 17 For the great day of his wrath is come who shall be able to stand THE COMMENTARIE 15 ANd the kings of the earth Many with Lyra referre these things unto the times of Diocletian Maximianus whose cruelty against the Christians Eusebius treateth of Histor lib. 8. 9. because in those dayes men of all conditions estates both great and small not beeing able to endure the extremitie of tyrants sought to hide themselves in caves mountaines and woodes But they erre from the scope in my opinion offer violence to the text for undoubtedly by kings c. are not meant the vulgar but men in place and authority Now in those times there were no Christian
threatned Andreas his general interpretatiō Rupertus his exposition lib 4. in Apoc. but this seems to be obscure to general Rupertus many others expound it of the teachers of the word whom Antichrists Angels or ministers held that is laboured to keep from blowing upon the earth sea or any tree that is from preaching the faith of Christ in any provinces or Ilands or unto any men of what condition or quality soever So hee Thus the windes denote the preachers of the Gospel by a metaphor oftē used in the scriptures For the holy Ghost whose ministers they are is compared unto the winde Ioh. 3. Act. 2. by reason of his vehement piercing efficacy These are said to be four indefinitely according to the 4 quarters of the Christian world that is some of them beeing in every place They blow that is sound forth the Gospel of Christ upon the earth sea trees that is unto al sorts of men To hold the windes that they blow not is to hinder these from preaching now in this all interpreters agree notwithstanding it is to bee applied more fully unto the times of Antichrist By the windes therefore I understand all the sincere teachers of the Gospell The authors judgmēt touching the four Angels hindering the blowing of the windes which for a thousand yeeres together have opposed Antichrists idols corruptions tyrannie such I say whom the Romane Bishops by their decrees buls have condemned as hereticks whose names are recorded among the witnesses of the truth in the bookes of Martyrs Among the number of these also besides such Emperours who by opposing the popes have caused the windes to blow I understand such Bishops Priests Doctors as have contradicted the tyrannie of the Romish court as Berengarius Iohn Scotus Bertramus c. who more then six hundred yeeres agoe have strongly in defence of the truth blown by their sermons writings against the diol of the masse transsubstantiation the chiefe prop of Antichrist kingdome also Bernard Waldus Wicklife Hus Ierom of Prage Clemanges others who by the winde of Gods spirit have maintained the faith of Christ against the pope partlie by word writings partly by sealing the same with their blood But chiefly amōg these are to be reckoned Luther Melanchthon Oecolampadius Zwinglius Farellus Bucer Hegio Martyr Viret Bullinger Calvin and as many as in Germanie France and the neighbouring kingdoms have in this last age begun so to blow the Gospell of Christ as thereby a great part of the Christian world hath been restored into the pretious libertie of the faith The earth sea and trees I understand allegorically not of the faithfull in particular or learned men onely but of distinct churches As the earth to denote the churches in the mediterranean provinces The sea the churches bordering neere the same or in Ilands The trees churches planted in wooddie and hillie countries as are generally those in the Northern parts The reason why I take this to be meant of whole churches is because the Angels are forbid to hurt them until such were sealed as the Lord had appointed and afterward they are permitted to doe it Therefore the sealed ones shal be in the earth sea trees that is in those Churches that are hurt neverthelesse they beeing sealed shal be preserved in safetie But how shall they hold the windes from blowing and to what end What is meant by holding the windes frō blowing This may bee understood by the following words It was given them to hurt the earth and the sea and again hurt not the earth sea nor trees So that they shall hold the windes from blowing when the Angels who professe themselves to be spirituall Bishops ought to blow shall neyther preach the Gospell nor suffer others but oppose them by their Popish decrees and edicts by their excommunications by cruell persecution with fire and sword as against hereticks forbidding the reading use of the holy Scriptures unto all men least the deceits and lyes of Antichrist should be made manifest Hence necessarilie followed the hurt of the earth sea trees for the wholesome blowing of the windes now ceasing all the churches were led into errours by the contrarie blowing of seducing spirits and lying prophets who brought al under the yoke of Antichrist to the destruction of the greater part of Christianity Thus we see the meaning of the vision now hence we observe two things First though Antichrist by violence and deceit hath horribly shaken the Christian world doing much harme unto the earth and sea yet God at all times raysed up some good windes that is faithfull teachers who taught the wholesome doctrin of Christ to the salvation of the elect as the histories of Popes bookes of martyrs testifie Yea the Lord did preserve unto himself a Church in the midst of Poperie which Antichrist could never altogether suppresse however he cruellie by fire and sword continuallie raged against the same And therefore it is false that God had no Church nor Christ any spouse because the Pope and his synagogue were not the spouse of Christ Secondly we see by what wayes Antichrist did invade Christs kingdome and establish his owne tyrannie to wit by holding the blowing of the windes in condemning for haereticks violently oppressing the witnesses of the truth as also by hurting the earth sea trees that is seducing all the particular Churches by false miracles with all deceit of unrighteousnes overthrowing them by his impious doctrines and superstitious worship of which the Apostle foretold 2 Thessa 2.9 saying whose comming is after the working of Satan with all power and signes lying wonders and with all deceiveablenes of unrighteousnesse in them that perish c. these things wee find in histories formerlie to have been don and we daylie see the further accomplishment thereof which serves for a cleare exposition on these words now let us hear the antidote or consolation opposed 2. And I saw another Angel First we will consider who what manner of Angel this was and secondly what he did One Angel having the seale of the living God ascendeth from the East against the four Angels standing on the earth Lyraes opinion in expounding this of Constantine we have already refuted Others suppose that Elias shall come towards the end of the world of whō Malachie speaketh Cha. 4.5 But their supposition is false as we shall see on Chap. 11. for the prophet there speaketh of Iohn the Baptist as Christ himselfe interpreteth Matt. 11.14 most understand it of Christ the great Angel of Gods counsell as Rupertus Haymo Bede others Ribera indeed denies it and will have him to bee one of the seven emissarie Angels spoken of Chap. 5.6 but he gaines nothing by his denial neyther need we to contend at all about it The Angel ascending from the East is Christ Luk. 1.78 Col. 1.15 Heb. 1.3 Eph. 1.4 For it is all one whither
happinesse in a fourfold degree First They are before the Throne of God that is they enjoy eternally the sight of God have a blessed and happy communion with him Secondly They serve him day night that is they allwayes worship him in celebrating his glorie majestie This service is the glorious liberty of the sons of God In his temple In Chap. 21.22 it is said that the heavenlie Ierusalem hath no temple viz. a material one for the Lord God allmighty the Lamb are the temple of it Thirdly Christ shall dwell among them Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall cover them as with a shadow under whose wing they shall safely sweetly rest themselves The Latine version renders it shall dwell over them the which Beza also in his first edition followed and not a misse The sence is they shall eternally enjoy the favour grace and glory of God 16. They shall hunger no more The two former degrees noted their positive good The two latter the evils they shall be freed from taken out of Isai 49.10 For hunger thirst heat are by a synecdoche put for all the defects wants and troubles of this life Wherefore as the third degree of glory signifyes their freedom from the wants of this miserable life so the fourth shewes that they shal be no more afflicted with any troubles or calamities For in scripture the heat of the sun is put for persecution Matt. 13.21 17. For the Lambe shall feed them These words containe a reason of this so great felicity freedom from former defects they shall not hunger for the Lambe will feed them who is both a saviour in redeeming them and a sheepheard in feeding his sheep to life eternal The food of this present life is one thing that of the life to come is another viz. satiety of joyes in his presence and pleasures in his right hand for ever Nor thirst for the same Lambe will lead them to the fountaines of living waters as we shall see in Chap. 22. 1. And God shall wipe away all tears from their eyes A metaphor taken from mothers who not onely lay their infants crying for hunger or thirst to the breast but are wont also to wipe of their tears from their eyes of which also see Chap. XXXIII Argum. of Christs deity 21.4 Now here let us take notice of a XXXIII argument proving the Deity of the Lambe And it is twofold 1. He that feedeth the elect with life eternal leads them to the fountaines of living waters is Iehovah God Isai 49.10 Psal 23.1.2 Ezech. 34.14.15 But this the Lambe doth as wee see in this place Ergo c. 2. He that wipes away all teares and feedeth the elect is the same God Iehovah Esa 25.8 and 49.10 but the Lamb feedeth wipes away all teares Isai 25.9.10 Lo this is our God wee have waited for him and he will save us this is Jehovah c. Ergo c. The Preface on the third Vision contained in Chap. VIII IX X. XI THe second vision is ended at the opening of the seventh seal Now followes the third vision concerning seven Angels with seven trumpets containing more dreadfull apparitions then hitherto we have heard What is signified by them the same being very obscure interpreters are diversly minded Yet herein they all agree that the persecutions of the world the afflictions of the godly punishments of the wicked are prefigured But what and after what manner they are herein they much differ For here is wisdome indeed neyther can any man fully declare the meaning of them except Iohn himself to whom they were revealed by the spirit were present to interpret the same To the end therefore we may in some measure attaine to the knowledge of these mysteries lifting up our eyes in the first place for the Lords assistance Let the observation before spoken of be as a leading starre unto us viz. that as the end of the second vision was the catastrophe or change of the Churches calamities in the last day so likewise this third vision endeth at the last judgement Chap. 11.17 Whence we gather for tertaine that here again in a general way is represented under new mysteries the historie of the state of the Church the enemies thereof unto the end of the world For this vision takes its beginning at the casting of the censer full of fire of the altar The beginning and ending of this vision The third vision is universall upon the earth that is from the time the holy Ghost first fell upon the Apostles it is ended in the description of the last judgement This vision therefore is also universall consisting of four Acts and is of the same argument or nature with the former vision prefiguring the successe of the preaching of the Gospell what enemies the Church should have what battels should befall the godly teachers in the world especially under the kingdome of Antichrist also comfort and remedie by which the godly ought to raise up themselves in the midst of so great confusions Now in this it differeth from the former The difference between the second and third vision in that the types are different which for the most part doe more clearly represent some speciall events to wit the apostasy of certain eminent teachers and the rising of Antichrist both in the East and West For the sound of the trumpet in scripture hath a plain analogie to the preaching of the Gospell Isa 27.13 58.1 Hos 8.1 And lastly the four Acts of this vision are somwhat differing more clearly set down then the foregoing The first Act in the sound of sixe trumpets shadows out the state of the Church and the godly in this world The four Acts of vision III. not onely during the first sixe hundred yeers unto Antichrist as before but furthermore it describeth the rising raigne both of the Eastern and Western Antichrists The Western under the figure of a star falling from heaven of locusts proceeding out of the smoake of the bottomlesse pit But the Easterne under the forme of a very great army of horsmen and withall it deploreth the great evils wherewith these two enemies should afflict both the Church and astonish the inhabitants of the whole earth This Act is extended from the blowing of the first trumpet or promulgation of the Gospell untill the councill of Constans during the space of 1382 yeeres or rather untill the time of the reformation of doctrine by Luther Anno 1482. in Chapters VIII IX The second Act subalternate to the former is consolatory teaching us that notwithstanding the violent rage cruelties of both these Antichrists yet Christ will keep the booke open having his foot upon the earth upon the sea and alawayes preserving a Church unto himself Chap. X. The third Act prefigureth new battles of the two witnesses or reformers of the Church in the last times And also the great
yeere after his decease beeing declared in the yeere 606. by Phocas the intruder universall Pope chiefe Priest and Bishop of Bishops And therefore it must needs be that he was this starre here said to be fallen Neverthelesse it may not be understood of Boniface alone but of all his successors in that sea even as before the great falling star typed out not onely Sylvester but also his successours untill Gregorie It is true Boniface himself sate scarsly one yeere on the chair of universall pestilence notwithstanding the rest who succeeded him were so far from repairing the ruin beeing once made as on the contrary they continually proceeded from evill to worse I am not ignorant that some learned men doe think that Mahumet is here to be understood Mahumet cannot be here meant who about this time caused an open apostasie from the faith of Christ in most of the Eastern parts beeing esteemed by his followers a great Prophet and so is unto this day But I see no reason why in scripture he should be called a coelestiall star seeing it is certaine that from the very first he was a most wicked deceiver and a cruel murtherer setting up his owne dreames by magical art power of the sword Wherefore I judge that here is most plainely typed out the Romish Antichrist with his clergie but Mahumet in the following trumpet The sum of all is this that we may interpret the Revelation by it selfe the falling of this starre is that great earthquake which arose at the opening of the sixt seale of which you may see what we have observed on Chap. 6. v. 12. And to him was given the key of the bottomlesse pit The principall thing here shewed unto Iohn is the giving of the key of the bottomlesse pit unto this apostaticall starre And hence hee is called the Angel of the bottomlesse pit and Abaddon the king of the locusts v. 11. Al which may most fitly be applied unto the Popes of Rome who after their apostasie received this key Now we are briefly to consider what is meant by this bottomlesse deep what by the gulfe the key thereof as also when and by whom the same was given unto the Pope It is called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing derived from α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bottom as it were without bottom or from α and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover for the deep is covered with waters The word in scripture is used first for the Chaos or disordered forme at the first creation darkenesse beeing upon the face of the deep Gen. 1.2 Secondly for the depth of the sea or waters Gen. 7.11 And the fountains of the great deep were opened Psal 42.7 deep calleth unto deep at the noyse of thy water spouts Thirdly for hell as Luk. 8.31 where the devils beseech Christ that he would not command them to goe out into the deep Rom. 10.7 Who shall descend into the deep so here and in many other places of this booke The bottomlesse pit This is not meant of the whole gulfe but as it were the deepest and narrowest receptacle filthie sinck of hell The key of the bottomlesse pit That is power to open and shut the same thrusting into and delivering out of it whomsoever he pleaseth For keyes doe signifie power Now who besides the Pope doth usurpe this power unto himselfe which plainely shewes that he is this apostaticall starre Was given to him by whom by Phocas who appointed by a solemne decree that the Pope as being universall Priest should have absolute and full power over all Bishops and Churches to call and dissolve Synods to confirme or abolish their decrees that nothing should be ratified but by the sole Authority of the sea of Rome And hence it is that the Pope hath power both in heaven and earth and hell in token whereof he weares on his head a triple crowne thus hath writen in one of his decrees if the Pope should send many thousands of men into hell no man may say unto him what doest thou hence he imposeth lawes on the consciences makes new articles of faith canoniseth bookes saintes images celebrates Iubilees sends forth innumerable indulgences or pardons for sinne emptieth purgatorie the which latter may not unfittly be applyed to this bottomlesse pit But in truth this key was given unto him by Satan that old serpent according to that of the Apostle The comming of Antichrist shall be after the working of Satan with all power c. 2 Thess 2.9 I confesse indeed that the first Bishop or pastor of the Christian Church at Rome received the key of the kingdom of heaven from Christ that is power to binde and loose the consciences of men according to the Law and Gospell But Satan contrarie hereunto gave unto the Pope this hellish key by which he hath thrust aside and made voyd Christs key And hence it is that the Pope hath two keyes crosswise in his ensignes Neverthelesse this came not to passe without Gods secret and unsearcheable judgement as the Apostle witnesseth 2 Thess 2. saying that the comming indeed of Antichrist is with all deceiveablenesse of unrighteousnesse Yet God shall send them strong delusion that they should beleeve a ly because they received not the love of the truth Now this we must not understand onelie of a bare permission as if God did nothing but looke upon that which Satan Phocas Antichrist should doe but hee willingly granted this power unto him by his secret and righteous judgement that so both hee himself and all they might bee damned who beleeved not the truth Thus it is said also in v. 3. that power was given to the locusts to hurt men as the scorpions of the earth have power that is from their king the devill yet so as not without the ordering hand of God who wisely disposeth all things whither don by men or devils And thus in Chap. 13. v. 5.7.15 it is said that it was given to the beast to make warre with the Saintes to give life to the image of the beast c. Whence we may see how God righteously punisheth sinne with sinne in Antichrists kingdome And this thing we are to take notice of that so in the midst of these Antichristian confusions we may not look upon Antichrist and the devill onely but indeed cheifely consider and adore the presence and secret judgements of God But thou wilt say Rev. 1.18 20.1 how is the key of the bottomlesse pit which Christ hath given unto Antichrist I answer The difference how Christ and Antichrist are said to have the key of the bottomlesse pit Christ hath it one way Antichrist another Christ hath it truely and by right of his Godhead and mediation as beeing Lord of death and hell that he may redeem sinners out of the power thereof but Antichrist hath it falselie and by deceit as beeing
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
signes lying wonders in them that peerish The 2 Thes 2.9.10 explained that they should beleeve a ly because they received not the love of the truth that they might be saved By which words the Apostle gives us to understand First that Antichrist shall establish his power by cunning and diabolicall deceit Secondly by his tyranny he shall oppresse the greater part of men in the Christian world as not beeing sealed Thirdly that Antichrists followers shall inevitably perish run into destruction Fourthly that their destruction shall be voluntarie and just because they cast off or receive not the love of the truth rather delighting in Popish dreames and Lyes Lastly that under Antichrist there shall be alwayes some sound teachers of the truth who shall suffer grievous contradiction as in Chap. 11.4 5. And it was given them that they should not kill The first limitation of the Locusts power we have heard here is added a SECOND that they should not kill men but torment them also a third limitation not allwayes but for five monthes Behold the wonderfull lenitie of God even in suffering the wicked limiting and moderating their plagues who deserve to be destroyed all at one instant The elect under Antichrists kingdom he altogether preserves from the mortall biting of these scorpions insomuch as wee doubt not but that there are still some godly groaning under his tyrannie in the heart of Popery as in Rome Italie Spaine c. The other idolatrous troop he will not suffer the Locusts suddenly to kill to the end they may have time to repent But onely to torment them that thereby they might be stirred up to seek remedie for their sowles Notwithstanding it seems that not so much a mitigation as an exasperation is signified by the foresaid limitation This torment notes the Ecclesiastical Locusts For it is far worse to bee tormented with a lingring disease then suddenly to perish neyther may we doubt but that by this kinde of hurting is designed not a civill but an Ecclesiastical kinde of Locusts because they shall not kill mens bodies as did the Vandales Gothes and other open tyrants but they shall torment mens soules and consciences torturing them continually as on a rack by their deceitfull doctrines of penance satisfactions purgatorie c. Now what I pray can be spoken more openly against the impostures of that false and Antichristian clergie by which indeed for the present they kill not the bodie but torment the wretched conscience by shewing them remission and explation of sin not in the faith of the Gospell in the mercies of God and in the blood of Christ but in the merits of good workes auricular confessions numbring of sins imposed penance poenal satisfactions going in pilgrimage to the sepulchre of our Lord S. Iames the ladie of Lauretta in travels by sea and land in fasting and abstinence in masses in almes and legasies building of Closters in Moncks coules in whippings in going barefoot lastlie in the Popes jubilees indulgences bought for mony Now what are all these things but the sinful devises of men altogether tending to the wounding of mens consciences and no way serving for the healing and helping of the same Isa 29.13 Mat. 15.9 For in vaine is the Lord worshipped with the doctrines of men This is the miserable rack of the conscience none greater then it nor more dangerous Let the historie of the Romish Church and Emperours be read and there it will appeare that many through the furie and rage of the Locusts have been so stirred up and brought to such madnesse as to quiet their consciences they have of their own accord layd down the government of the Empire and kingdomes put themselves into religious Covents or monasteries built Cloisters and Colledges for Monks with great liberallity thereby to redeeme soules have taken upon themselves religious orders for the expiation of sins have woren either dead or living the cowles or hoodes of begging Fryars but in all these things what could they find or hereby receive but a perpetual torture trouble of conscience a dreafull feare doubt of beeing deceived We need not therefore seek these Locusts among the Vandales Gothes Hunnes Saracens Mahumetans c. For these did promiscuously rage and tyrannise by fire sword against the persons both of the just unjust Besides it is verie cleare by the matter it selfe that Ecclesiastical religious deceivers are here meant who torment indeed continually the fearfull consciences of men with the terrours of hell purgatorie but send them not for releife to Christ by faith but to the Popes lawes that is in stead of Phisick administer poyson and precipitate their soules into the gulfe of finall desperation Moreover we are againe to take notice of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was given which I find to be twenty times repeated in this booke about Antichrists tyranny that so we may understand that he doth not thus rage by chance but as beeing Gods scourge to punish the ingratitude of the Christian world as also that he is bound limited by God and cannot goe bejond the same The which serves for our great comfort Five monthes This is the third limitation of their power serving also for our singular consolation Seeing God hath prefixed a certaine time to these Locusts bejond which they shall not longer rage torment Interpreters discourse diversly about these five monthes Some take it properly for five Aegyptian monthes or an hundred fifty dayes the time that the waters of the flood increased upon the face of the earth some take it for so many yeares Notwithstanding they are much troubled how so short a time should agree to the tyranny either of the Vandales Saracens or Popish clergie Bullingers exposition best agrees with the nature of the place viz. that the mitigation is taken from the age of Locusts which ordinarily is no more then five monthes making the sense to be thus that as the Locusts continew not hurting the whole yeere thorow but sing leap and feed upon the grasse scarsly during the five summer monthes that is from April unto September even so a certaine time is defined to Antichrists seducers after which they shall torment men no more But this seems not to agree with histories For the Pope hath now for a thousand yeeres more sent forth his Locusts to spoile the field of the Church neyther doth the end as yet appeare Yea he shall continue devouring untill he bee consumed by the brightnesse of Christs comming But this no way contradicts what we have before said for what are five monthes with the Lord seeing with him a thousand yeeres are as one day The time therefore of the Locusts is hereby designed not as if it should be no longer then an hundred and fifty dayes or yeeres but because it should be short a definite time being put for an indefinite And thus also Alcasar expounds it indefinitely although contrarie
part of their armies opposing the Turks perished in warr Secondly the third part of Citizens were either slaine or caried into miserable bondage Wilhelmus Tyrius affirmeth that in the holie warre there were slaine by the Turkes two thousand times an hundred thousand in the space of a few yeeres But of Turkes not above an eleven hundred thousand Thirdly a third part if not more of Christian Churches were spoiled and overthrown by them take for example the flourishing Churches of Balestina Syria Aegypt Asia Armenia Thracia Pontus Mysia Bosnia c. where now Mahumetain blasphemies doe reigne hardly any thing of Christianitie there remaining To be short the third part of the provinces of the Christian world have been by them within these three hundred yeeres subjugated or laid wast Mahumet the first he alone tooke away two Empires foure kingdomes from Christians now in our time these enemies domineer farre and neere through all the sea coast of Africa Aegypt Arabia Babylon Mesopotamia and both countries of Armenia Palaestina Syria Asia Thracia Grecia So that in this vision Iohn saw the overthrow of Christian Emperours Bishops Churches citizens and souldiers which histories daily report make known unto us 19. For their power is in their mouth A probable reason of the foresaid slaughter is taked partly from the bloodthirstinesse and partly from the craftinesse of the enemies Their power that is facultie to hurt and kill is in their mouth and in their tailes that is they fight and hurt both forward and backward How they fight and kill with their mouths hath already been shewed viz. by fire smoake brimstone He shewes now how they hurt backward they have serpentlike tailes heads serpents have venome in their heads and tongues with which they bite poyson men This may bee understood in a twofold way eyther of the Turkes Tartars their manner of fighting who not beeing able to stand in fleeing shoot up their arrowes into the aire which falling eyther on the heads or horses of their persuers doe mortally wound them thus they kill behind them with their tailes Or els of the Turkes perfidiousnesse for as serpents fight subtilly so these doe not onely hurt by open force of armes but by deceit and treacherie For often times by laying in waite they have set upon Christians and given them mightie overthrowes Otherwhile they perfidiously breake their leagues and cessations of armes made with them And indeed the Turkish warre which hath continued these sixteen yeeres in Hungarie brake forth at first thorow their perfiousnesse Thus they have hurt the Christian world with their mouth with their tailes The third part of the Chapter A complaint of the impenitency of Christians after their punishments 20. And the rest of the men which were not killed by these plagues yet repented not of the works of their hands that they should not worship devils idols of gold silver brasse stone and of wood which neither can see not hear not walk 21. Neither repented they of their murthers nor of their sorceries nor of their fornication nor of their thefts THE COMMENTARIE 20 ANd the rest of men which were not killed The third part of the Chapter is a complainte against the brutish dulnesse of the rest of the Eastern Christians who repented not of those sinnes which had caused so many so great overthrowes unto their bretheren This is the summe The construction seems to bee defective The rest of men some understand shall likewise perish as beeing impenitent But Andreas well observes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither repented is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repented not and makes the construction plaine by a paraphrase And the rest of men not suffering these things remained impenitent But we are to consider who are the rest of men here spoken of and what the complaint against them is Lyra foolishly applies this to the Saxons and Thuringians Lyras ridiculous opinion who in the time of the schisme above mentioned fell out among themselves Such also are as much out of the way who understand the place of some infidels but who they name not worshipping Mercurie Mars Venus But questionles these are the rest of the Christians at lest so in name whom the enemies even now mentioned had not killed For what reason had Iohn to declare the slaughters of infidels seeing such things were shewed unto him by Christ as concerned the state and condition of the Church Alcasars frivolous glosse Alcasar therefore beates the aire in misapplying all these things unto the Iewes For without doubt as we said before here is meant not onely the rest of the Easterne Christians and other Provinces in subjection to Turks but also other Papistical Churches of the West as yet free from their yoake slavery For as the one so the other were horribly guilty of the evils here mentioned but chiefly indeed they in the West Five of the greater sort of sins are named of which their worshipping of idols or dovils is the fountaine or spring But what have Christians ever worshipped devils The idolatric of the Easterne Graecian Christians Tyrius lib. 3. cap. 11. Yes for so saith the text they worshipped devils idols the workes of their handes What workes Idols of gold silver and stone and wood which neither can see nor heare nor walke Now to adore idols is to worship and serve the devill as the Apostle witnesseth 1 Cor. 10.20 This overthrew the Eastern Grecian Churches who tooth and naile maintained the worship of idols and images and established the same by the second general Councill held at Nice but soon after the Graecians beeing thrust out the Turkes became masters of the towne making it the seat of their Empire against those of Constantinople It is true that the Christian Princes of the holy warre A remarkable judgement of God on idolatrie expelled againe Solyman the Turke out of the same place but they kept it not long for soon after he not onely regained it but at length vanguished the whole Empire of the Greekes Thus wee see what those of the East suffered because of their idolatrie Which neither see A description of Idols taken from Psal 115.5 against which what I pray you can either the Graecian or Italian idol worshippers justly object For the idols of Christians can no more heare see nor walke then did those of the Gentiles 21 Neither of their murthers Their other sinne is murther both attempted by the Graecian Emperours one against the other as histories testifie as also by otheir mens oppressing each other against all right and reason as if their had been no ruler over them which brought destruction upon this Empire Vnder one kind he comprehends all manner of injuries and oppression of the innocent in judgement Nor of their sorceries Their third evill is witchcraft wherunto they of the East were much addicted under this is comprehended all
world Now whereas the Lord hath hitherto spared the same it is to be ascribed to the prayers of the godly groaning under the dregs of Antichrist to the reformed Churches who with their whole hart doe loath his idolatrie dissipating to the uttermost of their power the smoake of Antichristian darkenesse by the light of the Gospell that so the glory of Christ and true godlinesse lost among the false Christians may againe be restored and flourish Hitherto hath been treated of the first Act of the third vision concerning the calamities of the Church under the Romane tyrants heretickes and hypocrites and of the Western Antichrist king of Locusts as also of the Eastern Angel with his armie of horses Which Act indeed so far as concerned the king of the Locusts was ended about the time of the Councill of Constans but as for the other namely the Turkish destroyer he shall continue unto the sound of the seventh trumpet which shal be bee heard in the last day Now followes the second Act of this vision as opposite to the former shewing remedies for these so great calamities or comforting the godlie under so long continued afflictions THE X. CHAPTER The Argument Vse Parts Analysis THe first Act of the vision was a declaration of the Churches calamities and a beginning of the amplification thereof during the time of the foure trumpets part of the fift sixt The second Act followes beeing consolatorie and opposed to the former calamities A mighty Angel defcends from heaven holding in his hand a booke open standing upon the earth and sea crying with a loud voyce as when a Lyon roareth insomuch as seven thunders uttered their voyces which Iohn went about to write but was commanded to seale the same The said Angel sweareth by God that the time of so great calamities should continue no longer the end and sound of the last trumpet now being at hand but first Iohn is commanded to cat up the little booke which he received of the Angel to prophesy againe All which are so many mysteries of consolation For the godly are taught that in the greatest disturbances and calamities of the Church which she hath still doth suffer by the Romane tyrants by hereticks and hypocrites and chiefly by both Antichrists that Christ I say will not be wanting unto her but will allwayes hold in his hand the booke of his doctrine open and set the foot of his kingdome upon the earth and sea by the roaring of his lyonlike voyce wil cause some faithful teachers to thunder out their voyces although during the most grosse darknesse of superstitions they shal be sealed and neglected untill at length according to Christs oath Antichristian tyrannie hastening to its end and the accomplishment of the divine mysterie beeing at hand God shall rayse up other witnesses of his truth who shall eat up the booke of the Gospell received out of the hand of Christ and againe strongly prophesying against Antichrist shall labour the reformation of the Church concerning which it followes Chap. 11. Thus the whole Chapter consists meerely of consolations for the afflicted Church the which beeing reckoned are sixe in number 1. Christ descends from heaven unto the Church afflicted by Antichrist therefore she shall not be left an orphant 2. He holds in his hand a booke open therefore his word shal not be suppressed 3. He sets his foot upon the earth and sea therefore both by sea land he will reserve some remnants unto himself neither shall his whole possession ever fall 4. By his Lyonlike roaring he makes the thunders to utter their voyces although they remained sealed therfore he will allwayes raise up some faithfull teachers however for a time they shall profit but little 5. Christ swâ—ares that the time sbalbe no longer therefore Antichrist shall not rage perpetually but the calamities of the Church shall have an end 6. Iohn is commanded to eate the booke therfore before the last trumpet sound the Gospell shall againe be openly preached the Church purged from the dreggs of Antichrist The scope of all is that the Church faint not under the crosse but in confidence of the presence of Christ her judge and in hope of an happy issue allwayes rayse up her selfe The Chapter may be divided into two partes 1. TOuching the strong Angel unto vers 8. 2. Of the booke that was eaten up unto the end The first againe hath two parts First the Angel is described by six Epithites v. 1. Secondly foure Acts of the Angel are expounded 1. He holds in his hand a booke open vers 2. 2. He sets his right foot upon the earth and his left upon the sea ibid 3. He roares like a Lyon v. 3. The which is illustrated from the effect of the roaring viz. seven thunders thence utter their voyces as it were an Echo ibid and from a double consequent First Iohns desire to write the voyces and secondly the prohibition not to write but to seale the same vers 4. 4 He sweareth wherein we are to consider 1. The person of the swearer An Angel standing upon the sea and on the earth 2. His gesture He lift up his hand to heaven vers 5. 3. The forme of the oath By the living God the creator of all things vers 6. 4. The two things confirmed by oath That the time of troubles should be no longer ibid and that the seventh Angel sounding the mystery of God should bee consummated vers 7. The other part consists of a divine commandement with Iohns obedience the effect thereof In the commandement note 1. the efficient cause the voyce before heard from heaven vers 8. 2. A double argument that hee should take the booke out of the hand of the Angel ibid and to eate it v. 9. 3. A prediction of the the effect ibid Johns obedience 1. He takes the booke out of the Angels hand v. 9. 2. Having taken it he eates up the same v. 10. The effect of his obedience is twofold 1. internal a sweetning of his mouth but making his belly bitter vers 10. and external a new vocation to prophesie The which is amplified both from the efficient Thou must prophesie and from the forme againe prophesie as also from the object before many peoples nations and kings vers 11. The first part of the Chapter Of the strong Angel holding the booke 1. And I saw another mighty Angel come downe from heaven clothed with a cloud and a rainebow was upon his head his face was as it were the Sun his feet as pillars of fire 2. And hee had in his hand a little booke open and hee set his right foot upon the Sea his left foot upon the earth 3. And cryed with a loud voyce as when a lyon roareth and when hee had cryed seven thunders uttered their voyces 4. And when the seven thunders had uttered their voyces I was about to write and I heard a voyce from heaven
of Christs flesh hiding or covering his divinity Others for the obscure knowledge by which he revealed himself unto the world in the time of the sixt trumpet beeing as it were as yet covered with great darknesse making the sense thus hee appeared clothed with a cloud that is he manifested himself in an obscure or darke way unto the world For my owne part I take it according the manner of the scripture to be a signe of divine majesty For Iehovah was wont to appeare unto the people in a cloud 2 Chro. 6.1 the cloud also leading the people in the wildernesse sheltering them from the heat of the sunne was Christ Therefore he is clothed with a cloud to shew that he is Lord of a heavenly nature And the rainebow on his head The rainebow signifies grace beeing sett by God as a signe Gen. 9.13 that he would not send the floud any more upon the earth Christ therefore appeares crowned with a rainebow as the messenger of grace peace for he is our peace Eph. 2.14 the prince of peace Isa 9.6 This signe was very fit for the time confirming tidings of peace with God to the afflicted Church shortlie to rest from all her troubles and enjoy future happinesse His face was as the Sunne Thus also in Chap. 1.16 it is said Christs face shone as the sunne shineth in his strength that is it was most cleare shining in ful brightnes For hee is the sun of righteousnesse illuminating his Church clearing up the stormes of afflictions For as the sunne in its vigour dissipates the cloudes drives away cold alayes the windes and brings a serenity so Christ by the brightnesse of his spirit of grace will asswage the stormes of afflictions dissipate the tempests of calamities and bring unto the faithfull a quietnesse of conscience in the midst of all their troubles at last by the cleare beames of his countenance will dispell all manner of adversitie His feet as pillars of fire In Chap. 1.15 Christs feet were as fine brasse burning as in a fornace by which metaphor the power and strength of Christ is signified for pillars by their strength underprop support the house Fire consumes chaffe other things so Christ appeares here with such feet who by his power and strength will stand fast against the adversaries Antichrist the Church he will purge defend but consume the enemies like stubble Hitherto we have heard the description of the Angel who doth in this manner shew himself unto Iohn that the Church groaning under the burden of afflictions might know that Christ will come to revenge and relieve her deplorable condition especially under the fift and sixt trumpets for hee will be present with his Church in all her troubles because hee is crowned with a rainbow as also he is powerfull to asswage the tempests of calamities as having a face like the sunne whom the scorpionlike Locusts with their horses and Lyons heads and tailes like serpents shall no way terrifie or overthrow because by his feet as with fiery pillars he so settles his kingdome as it cannot be moved to be short hee easily can destroy Antichrist with all his Locusts arising out of the pit seeing he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightie powerfull This is the scope and use of the description of the Angel 2 And he had in his hand a little booke open Now follow the Acts of the Angel which tend to the same purpose The first is that he holds in his hand a booke open This booke open is the same which before was shut Here it may be demanded whither this open booke bee the same with the former shut with seven seales I suppose it is the same because Christ under the forme of a Lambe received the booke that was shut unsealed and opened the same neyther doe wee read that he gave the booke being opened to any Now who can better hold the booke open then he that opened it here therfore Christ under the figure of a mighty Angel holds that book open in his hand which before he opened Neither is it any way cōtradictory that there it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a booke but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little book seeing both words are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a booke besides the book beeing opened was lesse then when it was shut or els it seemed to be lesse in waight when the seales were taken off or lastly it was lessened in regard many events were now revealed unto Iohn so that it contained not so many secret mysteries as it did before But what may bee the meaning Why Christ holdeth the booke open in his hand that Christ holds this little booke open in his hand The book was written within without within were contained the secrets of future things to bee revealed unto Iohn without was writtē the doctrine of the Gospell before published penned by the Apostles Christ opened the whole booke both because the Apostles were by him inspired and sent forth to preach the Gospell to the whole world as also because he revealed these mysteries unto Iohn Now least it might have been thought that by the great stormes tumults cruel devises of Tyrants Locusts the armies of horsemen the booke of the Gospell had been wrung out of the hands of Christ in regard that almost throughout the whole world the doctrine of free grace justifying faith and the certainty of salvation had of a long time been buried especially under Antichrists kingdom Therefore Christ now appears holding the same open in his hand thereby teaching us first that not withstanding the perfecution of tyrants the superstitions and lyes of Antichrist by which he darkened the doctrine of Gospell yet he held forth in his hand the booke of his word that is raised up continually some faithfull professours and teachers of the truth who maintained the same against all tyrants and Antichrists And indeed the bookes of martyrs and other ecclesiastical histories doe abundantly witnesse that there have been multitudes of such not onely during the persecution of the Romane Emperours and hereticks but also these thousand yeeres many under Antichrist condemned cruelly put to death for heresie But secondly it teacheth us that at last he will also purge his booke from the pollutions of the Locusts dregs of Antichrist by fit witnesses of his truth whom in the last times he will raise up for that end in the midst of Antichrists kingdome And he set his right foot upon the sea The following actions of the Angel illustrate the matter going before For in that he set his feet upon the sea and earth cried as when a lyon roareth caused the thunders to utter their voyces and sware by the living God all this tends to give us to understand that Christ suffered not the booke of his doctrine to bee wrung out of his hand neither by the Romane tyrants
hereticks Antichristian Locusts or the devouring armies of Mahumet but alwayes kept the same open in the world His right foot The feet of Christ are said before to be like pillars of fire Many and among the rest my Anonymus understand this of the preachers of the word The right to be some eminent ones The left inferiour ministers for the left foot is weaker then the right By the sea they understand the world by the earth worldly men Now he sets his right foot upon the sea his left on the earth that is by his ministers both of high lower degree he reproved earthly minded people Brightman much to the same purpose understands the right foot to be Christs faithfull servants whom he raised up against Antichrist out of the sea that is out of the viperous brood of the Popish clergie as William Ockam John Wickleffe c. his left foot of secular princes as Ludovick of Bavaria the Emperour Marsilius of Padua Dante 's c. who with all their might strongly opposed the monstrous inventions of Antichrist But we need not make use of so subtile an allegorie This part of the Vision is taken out of Dan 12.7 where Michael the great prince standing for his people is said to have set his feet on the waters of the river In which place no doubt is signified the great armies of the Babylonians at the River Euphrates whom the Lord so restrained kept down by his providence as that they could not destroy his people according to their own pleasure So Christ here sets his feet upon the sea and the earth for so Iohn saw him truely standing in a vision but to what end To set the foot anywhere is to challenge the possession and dominion thereof to himselfe How Christ set his feet on the earth sea The earth and sea denotes the whole world with all that is therein In this place therefore is signified that when Christ shall seem to have lost his possession in the earth sea yet then he shall set one foot upon the sea that is the sea-coast provinces Ilands And his other foot upon the earth that is the mediterranean regions of the Christian world as preserving in all places some remnants of a Church unto himself But when Here now we are to have regard unto the times of the six trumpets for howbeit in Iohns time Domitian and after him Aurelius Commodus Diocletian Maximian other tyrants persecuted the Christians both by sea land and indeavoured to root out the verie name of Christ Notwithstanding Christ set his foot on the sea and on the earth for the Christian Church dispersed throughout the whole earth increased the more by how much it was persecuted Hee set his foot on the sea and earth by the Christian Emperours Constantine and others at what time the whole world seemed to be in subjection to Christ Afterward again when Christ in outward appearance seemed to be thrust out of his possession by the Arian Macedonian Nestorian Eutychinian Manichean Pelagian hereticks yet then he still held his foot fast upon the earth sea for he preserved continually some faithful Teachers Bishops who being zealous of his glory kept alwayes his possession But chiefly when the Bishops of Rome fell from heaven unto the earth turning the doctrine of Christ into wormwood opening the bottomlesse pit whence came out the pestilent smoake of their abominations with those devouring Locusts which tormented men for five moneths as also when the Mahumetane Saracen Arabian Turkish armies horribly destroyed and overthrew all the Christian Churches in the East to the great hazard as it seemed of Christs government and kingdom yet behold even then Christ set his foot upon the earth and sea For he had during al the time of Antichrists reigne in the West alwayes some remnants in the midst of Poperie and raised up verie many witnesses of his truth In the East also some Churches however burthened with the Turkish tyrannie were preserved professed the name of Christ This therefore is a third consolation for the godly that they might not being under the calamities of the six trumpets be discouraged For neyther tyrants nor hereticks nor Antichrists shall ever put Christ so out of his possession as not to have his feet still standing upon the earth upon the sea 3. And he cryed with a great voyce This cry and roaring of Christ serves also to comfort the godly and declares the two former acts For as he will hold a booke open and set his foot upon the earth sea so he will not be silent or mute but have the Gospell to be preached The saving efficacie whereof unto the faithfull is signified by the great voyce but the dreadful effect applied unto the wicked by the roaring of a Lyon Now here againe we are to returne to the times of the six trumpets For the more that tyrants laboured to suppresse the Gospell the louder greater was the voyce the Lyon of the tribe of Juda as he is called Cha. 5.5 roared and prevailed that is Christians embraced the Gospel and joyfully suffered marty rdome for the same It is true the enemies did mightily rage yet were they tormented with a secret dread fearing they knew not what like as of old the Scribes Pharisees chiefe Priests taking counsell against Christ were sore dismayed What doe we say they for this man doth many miracles Io. 11.47 If we let him alone all men will beleeve on him and the Romans shall come and take away both our place and nation And againe what shall we doe to these men Act. 4.16 for that indeed a notable miracle hath been don by them is manifest and we cannot denie it Thus tyrants albeit they stand in feare yet consult together how to suppresse the truth Even so howsoever both these Antichrists are terrified at the Lyons roaring notwithstanding as formerlie they have so still they rage unto this day but all in vaine for at length this Lyon wil consume all his adversaries As when a lyon roareth The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the propriety of the word signifies to roar or bray like an oxe asse or camel Lyons properly are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bellow but it seems the Greeks doe not alwayes observe this difference Some will have that the mildenesse of this Lyon is here noted as giving forth a voyce like an oxe which is a milde or tame creature But this seems to bee too curious and contrary to the scope of the matter What he cryed is not by John set down yet a part thereof seems to be noted in v. 5.6.7 where the Angel sweareth lifting up his right hand c. so that the things next following touching the voyces of the thunders are inserted as it were by a parenthesis Seven thunders uttered their voyces This circumstance is obscure Twise before mention is made of seven thunders In Chap.
it shall not bee so for the end is neere at hand as Christ swearing by himself confirmes to the end we might no way doubt thereof so that this Oath serves both for the confirmation of his promise and for our consolation also neyther indeed doth Christ use on oath without waighty cause for Antichrist had so established his possession as that it seemed impossible that his kingdom should be overthrown Therefore Christ sweareth that there should bee no more time to wit sad and mornefull unto the Saintes as hitherto it had been under tyrants and especially under Antichrist who onely bearing swaye tyrannized over all insomuch as no man might contradict him unlesse he meant to die for it by fire or sword But there shall follow other times wherein shal be a reformation of the Church the last down fall of Antichrists kingdome The mysterie of God shall be finished When In the dayes of the seventh trumpet that is so soon as it shall begin to blow then shall be the end of the sixt trumpet the end of the Churches calamities the end of Antichristian tyranny Alcasar applies the mysteries of God to the casting off the Iewes and election of the Gentiles But the most on the contrarie understand it of the mysterie of all Israels conversion unto Christ which shal to come to passe neer the last times of which the Apostle Rom. 11.25 seems to treat and indeed the prophets of old have often prophesied of their calling But because in this place the comfort of the Church militant under Antichrist is onely aimed at unto which the calling of the Iewes doth not directly much belong therefore it is rather better to be taken of the resurrection and day of judgement even when the power of tyrants and all adversaries shall be abolished of which mysterie the Apostle speaketh 1 Cor. 15.51 Behold I shew you a mysterie wee shall not all sleepe but wee shall all bee changed in a moment in the twinckling of an eye at the last trumpet for the trumpet shall blow and we shall be changed This is that which Christ here sweareth that at the sound of the seventh trumpet the mysterie of God is to be finished the Church delivered and glorified but the enemies eternally to be punished according unto that in the Prophets Isa 24.26.27.66 Daniel 7.11.12 Zacha. 14. Mala. 3. 4. Hence we plainely see that the sound of the sixt trumpet shall continue unto the end of time that is of this world and that at the beginning of the sound of the seventh trumpet an end shall be put to the afflictions of the Church and cruelty of the adversaries The seventh trumpet therefore is no other then that of the Archangel by which the dead shal be raised out of their graves and brought to judgement As in the following Chapter we shall hear so that without all doubt this trumpet respects the end of the world They therfore doe erre from the scope who extend the time of the seven Vialls and of the following visions beyond the seventh trumpet The second part of the Chapter Of the booke eaten up by Iohn 8. And the voyce which I heard from heaven spake unto me againe and said Goe and take the little booke which is open in the hand of the Angel which standeth upon the sea and upon the earth 9. And I went unto the Angel and said unto him Give mee the little booke And hee said unto me Take it and eate it up it shall make thy belly bitter but it shall be in thy mouth sweet as hony 10. And I tooke the little booke out of the Angels hand and ate it up it was in my mouth sweet as hony and assoone as I had eaten it my belly was bitter 11. And he said unto mee Thou must prophesie againe before many peoples and nations and tongues and Kings THE COMMENTARIE THe other part of the Chapter concerning the booke eaten by John is a preparation to the following Act touching the combat of the two witnesses with the beast about the end of the fift sixt trumpets which yet remaine founding in this present age John as he is commanded eats up the little booke he tooke out of the hand of Christ the which was sweet in his mouth but bitter in his belly And he is commanded to prophesie againe before kings and nations Now what is this but that towards the last times prophesying shall be renewed against Antichrist after which indeed there shall follow new combats notwithstanding Antichrists kingdome shall be greeviously shaken the which beeing donne there shall be no more time that is like the former when Antichrist raged according to his lust and pleasure over the Church This is the summe Now we are well to take notice that this part of the vision is taken out of the prophesie of Ezech. Chap. 3. where an hand from heaven reacheth unto the prophet a roule to eat it up beeing in his mouth as hony for sweetnesse whereupon he is commanded to denounce judgements against the Israelites It shadowed out the heavenly call of Ezechiel as also his readines to obey God in reproving the vices of the people and threatning punishment against them for the same All things are here alike But that Ezechiel felt not the booke as John bitter in his belly that he was sent to prophesie against the house of Israel but Iohn against Antichrist Let us briefly consider who commandeth what is commanded and what followed upon the doing thereof 8. And the voyce which I heard To wit that heavenly voyce mentioned in ver 4. write not but seale the voyces of the thunders c. The same voyce therefore who before forbade him to write doth now command him to eat up the little booke and to prophesie by which is signified the admirable dispensation of the divine grace for Antichrist bearing sway in the Church during the times of the fift sixt trumpets the thunders indeed uttered their voyces that is some faithfull teachers publickly thundered against the idolatrie and tyranny of Antichrist But with little profit The voyces remained sealed and Antichrists power entire yea increased dayly by suppressing those teachers bringing kings and nations under his yoak Now whence came this I answere Christ as yet had not given to John the open booke to eat it up neither commanded him againe to prophesie because he reserved this special grace unto the later times of the fift sixt trumpets Let us therefore acknowledge this singular mercie of God that now unto us the open booke of Christs doctrine is given to be eaten up and prophesie against Antichrist againe revived in the world Take the little booke The heavenly voyce commands two things First that Iohn should take the open booke out of the hand of Christ Secondly eat it up The little booke on the outside contained the revealed written doctrine of the Gospell within the secret counsels of God touching the future
in the yeere of Christ 1586. and the holy citie now delivered from beeing troden under foot by the Gentiles more then 50 yeeres Now howsoever I doe not at all derogate from this opinion as beeing indeed verie pithy and ingenious yet I scarslie dare follow it For first the hypothesis or argument propounded touching the Sabbath-moneths seems to be very uncertain neither can it easily be proved by any example of Scripture where a moneth is put for a weeke of yeeres The which also that excellent divine of great Brittaine Robert Abbad Bishop of Sarum whom I name for honours sake seems clearly to prove Demonstr cap. 8. pag. 111. in his demonstration of Antichrist against Bellarmin Secondlie it appeareth plainely that this prophesie is not to be understood of treading down the holie citie by the Turkes because two witnesses are brought in prophesying against that treading down whereas prophesies will little help against Turkish tyrannie courage force of armes rather must free the holy city from that oppression Thirdlie it is verie unlikely according to his opinion that the XLII 42 moneths should now be finished and the holie city cease to be troden down by the Gentiles For both in the East West a miserable desolation of the holy city is yet to bee seen For the Turkes power is so far from beeing broken as on the contrary it dayly increaseth and sets more more his feet upon the holy citie The Romish tyrannie also although it bee greatly weakned by the prophesie of the two witnesses not withstanding it is not as yet broken but still oppresseth the Church both in the Western and Northern kingdomes I therefore leave the conjecture of this most learned man in the same nature as he himself desireth I saith hee doe not at all assume this to my self to define here any thing on a certainty or that my opinion should be any way praejudicatorie unto others far better then my self this onely I desire that the same liberty which others take unto themselves may also bee granted to mee without offence In Alcasars opinion I finde nothing eyther probable or true Vestigat pag. 567. save that he rejects the common opinion of Antichrists reigning three yeeres and a halfe For my part saith he as yet I may freely say that if I take this exposition about Antichrists persecution as the chiefe thing in this eleventh Chapter then I know not how to draw the line of the REVELATION and knit things together in order And afterward Notwithstanding as the halfe houre in Chap. 8. the five moneths in Chap. 9. are not to be taken in a proper sense but mystically so for the more convenient connexion of the REVELATION these fourty two moneths are not to be taken in a proper but mystical sense for to take these numbers of dayes moneths yeeres as they sound it were not sutable unto an enigmatical stile In which two things are to be gathered First that this place serves not at all for to establish the common opinion of Antichrists reigning for three yeeres and a halfe whereas the Patrones thereof doe hence chiefly build upon Secondly that our interpreters who take not the numbers of dayes moneths or yeeres according to the letter but understand them eyther of Sabbath-moneths or propheticall dayes definite or indefinite The fourth opinion of fourty two indefinite moneths Act. 1 7. doe no way stray from the aenigmatical stile of the Revelation Bullinger therefore most of our interpreters considering that the method and drift of this prophesy is chiefly to enlighten us somewhat in the future events of the Church but not that we should dare define precisely the moments seasons which the father hath set in his owne power doe thinke that a certaine designed time indeed of Antichristian persecution is noted yet left unto us uncertaine so far as concernes the termes to wit all that which is reckoned from those fatall 666 yeeres mentioned Chap. 13. unto the last judgement For confirmation of which opinion two reasons are brought One that in Chapter 13.6 this self same number of 42 moneths is attributed unto the first beast that is to the Romane Empire of which we shall speak afterward The other because Daniel Christ our Lord Paul the Apostle doe joyntlie teach us that Antichrists persecution shall endure unto the day of judgement the yeere or day wherof no man can certainlie determine Demonstr p. 108. Abbat also before spoken of after many things at last assents to this opinion I saith he doe willinglie consent to them who suppose that by a defined number of moneths and yeeres a certaine time indeed is appointed of God but not so expressed by the very period of the numbers as to be discerned by the Church before hand but numbred and circumscribed by the counsell and providence of God alone and can not be knowen unto us but by the event accomplishment of them The which opinion seeing as yet I find no other more probable I also far the present will follow to wit that the time of treading down is defined by XLII moneths a finite number beeing put for an indefinite not as if it were not definite and certaine to God But because it remaines to us indefinite that is we cannot at the present determine of the certaine time It is circumscribed by a few moneths that the faithfull in their tribulations might bee encouraged unto patience knowing that their troubles shall not continue overlong but as it were onely for a few moneths Againe it is enlarged unto 1260 dayes to shew us that we are to prepare not for trials of some few dayes or yeeres onely but resolve to be constant unto the end I confesse there are many things by some alledged to the contrarie The difficulties against the fourth opinion answered Gen. 31.7 Prov. 24.16 Matt. 18.22 but with little ground They say that the scripture doth never put a finite number for an indefinite but the contrarie appeares by Iacobs speach to Laban Thou hast changed my wages ten times And Solomon The just man falleth seven times And Christ Thou shalt forgive thy brother not seven times onely but seventy times seven c. They say in other places of this booke an uncertaine number is not put for a certaine as Chap. 12.6 The woman shall be in the wildernes 1260 dayes And Chap. 13.5 The beast shall rage XLII moneths And Chap. 20. Satan shall be bound a 1000 yeeres So in Ieremie 29.10 After 70 yeeres ye shall returne out of Babylon Therfore also the number in this place is not uncertaine I answer in the first place that the number is not uncertaine to God although it be so to us for the present Secondly there is a dissimilitude of places now touching these severall numbers taken out of the Revelation we shall speake of them hereafter The seventie yeeres of the captivity are so circumscribed as that they could not bee uncertaine the
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
under foot the two witnesses shall prophesie because during Antchrists reign Christ shall never want two witnesses least he might seem to be overcome and thrust out of his possession by Antichrist now without al doubt this is the safest opinion sufficeth for the consolation of the godlie If thou demand what is the reason of the change of moneths into dayes Why the moneths are changed into dayes We have nothing here to answer precisely except that the same time the same thing is set forth by diverse expressions as it is familiar with the prophets By two dreames God signified the same thing unto Pharaoh so generally throughout this whole prophesie the same events are prefigured by diverse types Notwithstanding it is not a misse to observe as some have done that the lesser number is attributed to the treading down to denote the shortnes of afflictions the greater to the witnesses to signifie the during and invincible power of the Gospel both which serve to comfort the godly Furthermore what we said before concerning the 42 moneths seems here againe to bee repeated of the 1260 dayes it may be to the end that the time both of the moneths and dayes might hereby be defined For why should the spirit of God rather attribute 42 moneths unto Antichrists treading down then 10 20 60 or 100 and why should 1260 dayes be rather appointed then more or lesse If therefore it might be lawfull to gesse at the termes of the moneths and yeeres from histories past and present then I should thinke that as Antichrist began to tread down the Church when Boniface the third was set on the Chaire of universal pestilence anno 606. and that the Church hath now from that time unto this been troden down 34 moneths and an half so the prophesie of the two witnesses against Antichrist hath continued 1036 dayes and so are not yet ended And as the Churches oppression was not all at one time or instant neyther was the sorest in the beginning but it increased by little little untill at length the holy citie was troden wholie under foot by Antichrist so the preaching of the two witnesses was not alwayes alike perspicuous powerful against him but manifested it self in severall ages by manifold martyrdoms untill at length the mysterie of iniquitie beeing unfolded it most manifestly brake forth in these latter ages For it appeareth by histories that the Bishops of France Germanie yea also of Italie but especially they of Ravenna Mediolanum and Aquileia did often times most stronglie oppose the successours of Pope Boniface As also Synods not a few have condemned the tryannie and idols of the Popes of Rome moreover among these witnesses were John Scottis Bertramus the Abbat Berengarius a priest Waldus in France Wickleffe in England as also Nicolaus Clemanges Marsilius of Patavia Besides many of the Emperours as Henry IV. V. Frederick I. II. Ludowick IV. c. have with all their might suppressed Popish tyrannie Now the reason why I reckon these Emperours among the witnesses I will shew in the following verse See also the Catalogue of witnesses published in two volummes who by prophesying have opposed the Romish Hierarchie A little before the Council of Constans anno 1409. the holy citie was most miserably troden down by Romish beasts Tom 11. concil Constant sess XL. art 67. at what time three Antipopes laid claime and by tyrannie possessed the Antichristian chaire viz. Gregorie XII Benedicte XIII Alexander V. after his death Iohn XXIII who denied that there was any hell or resurrection of the flesh At this time the Antichristian Church was a horrible three headed monster the which schisme dured above seventy yeeres Then Christ raised up two witnesses in Bohemia Iohn Husse and Ierome of Prage to prophesie against those Beasts Who beeing called appeared before the Councill Sigismund the Emperour having swoorn safe-conduct unto them and laid down their testimonie in the assemblie of the Locusts condemning the Antichristian tyrannie of Popes But the thing here foretold happened unto them The Beast overcame and slue them Husse was cruelly burnt anno 1415. 8 of the ides of Iulie Hierom anno 1416. 3 of the Calends of Iune Now however Iohn Husse taught publicklie at Prage in the beginning of the yeere 1400. not withstanding he begane first to maintaine the opinions of Wicleffe and opposed the Beast in the yeer 1412. from which time untill his martyrdom were precisely 42 moneths or 1260 dayes So that the Prophesie may seem to have been fulfilled according to the letter in these two witnesses Now Husse while he was in the fire foretold that the adversaries after an hundred yeeres should give an account to God and to him which also came to passe for an hundred yeeres after the Lord stirred up other couples of Prophets against the beast In Saxonie Luther and Melanchthon at Argentine Buâ—â—er and Cariton In Helvetia Zwinglius and Oecolampadius In France Farellus and Calvin who beeing divinely armed with the spirit and power of Elias be gane with the reed of the holie Scriptures to measure the temple reforme the Church purge the doctrine of the Gospell and cast out the court of priests these beeing dead the Lord raysed up other maintainers of the truth in diverse Kingdoms Provinces Commonwealthes Churches Academies of Europe who unto this day both by word and writing have stronglie opposed themselves against the Beast treading the holy citie under his foot Clothed in sackcloth The titles of the witnesses now follow about which we are in a generall way to observe that what ever of old was attributed in holie scripture as memorable excellent unto the Prophets chiefe servants of God that is here applied unto these not indeed in a litteral sense which in many things can not hold but by a certaine similitude They shal be clothed in sackcloth like unto the Prophet Daniel Chap. 9.13 Two Olive-trees before God as Zerubbabel Iehoshua Zach. 4.11 Fire shall proceed out of their mouth as out of the mouth of Ieremie Ier. 5.14 With it they shall devoure their enemies as Elias 2 King 1. They shall shut heaven that it raine not as the said Elias 1 King 17. They shall turn waters into blood and smite the earth with plagues as often as they will as Moses Aaron Exo. 4.5.6.7.8.9.10 By which we may more clearly perceive First Against the fabulous opinion of Enoch and Elias that the two witnesses are not rightly applied to Enoch Elias seeing nothing of Enoch is here referred unto them The miracles indeed of Elias are attributed unto them but not his alone so that if we should judge by the attributes one of them should no more be Elias then Moses Aaron Ieremie Daniel Zerubbabel or Iehoshua Secondly that two individuals are not onely noted but a few at severall times yet many successively who shall prophesie against the Beast For those prophets unto whom they are likened
remain after the witnesses are slain But according to their supposition the Beast shal be no more but killed after three yeeres an half Now we have shewed that the 1260 dayes of their prophesie is put indefinitely by an allusion unto the historie of Elias who by prayer shut heaven from raining for so many dayes Therfore also the end of their testimonie is to be taken indefinitely for the time appointed by God therein to fulfill their ministerie And so the sence seemes thus The Beast indeed shal raise up war so soon as they begin to prophesie yet he shal not overcome them before they have finished their testimonie according to the will of God The which serves for the great comfort of the witnesses For as the high-priests could not hurt Christ before his houre was come although they never ceased to lay wait for his life so likewise Antichrist shall not be able to overcome Christs witnesses before the course of their ministery be finished Therfore the words when they have finished are not to be referred to Antichrists rage against them spoken of in the first place but to the two latter hee shal overcome kill them For he shall alwayes war against the witnesses but shal not kill and overcome them before they have finished their testimony This also serves to prove that Antichrist shall have power indeed to kill overcome the witnesses but not their testimony in the least for it is said they shall accomplish their testimonie And therfore the preaching of the Gospel shal endure unto the end Thus we see who the Beast is what time is to bee understood It remaines now to be handled what manner of warre it is what the effect therof shal be Touching the war it is said He shall make war against them Before he had sufficiently declared what the witnesses should doe and effect against the Beast now on the contrarie he shewes what the Beast shall doe and effect against the witnesses for Antichrist will not sit still and suffer his kingdome to be destroyed but with all his power wil fight for the same And therefore as soon as the witnesses shal begin to prophesie against his kingdom he wil prepare himself to war against them and by how much their prophesie is powerfull by so much the warr shall be the greater But what manner of war and victorie shall this bee Rupertus saith such as is usually betwixt truth and falshood The war shal be both ecclesiasticall and civill and therefore such also shall the victorie be His Ecclesiastical war shal be three manner of wayes The manner of the beasts war against the witnesses First by the seditious sermons of the Locusts their venemous writings and sophistical disputations in the behalfe of Apollyon against the witnesses of Christ branding them for most pestilent hereticks They shall preach with great applause to the multitude that the Beast is head of the Church Christs Vicar and armed as with the key of Peter so with the sword of Paul and Caesar crying out with full mouths that his kingdom is the Catholick Church Secondly through the Councils of Locusts by whose decrees the Beast shall establish his kingdom and anathematize as heretical the truth of Christ For it is true Aene. Syl. in histor concil Basil pag. 79. as Julian the Cardinal freely wrote from the Council of Basil unto Pope Eugenius that by the meanes of Councils the libertie and power of Ecclesiastical persons hath alwayes been strengthened and augmented To be short by the bulles and excommunications of the Romish court by which he shall condemne Christes witnesses with their testimony for heresie and delivering them over to the secular power destroy them by fire and sword to wit as unworthy to breath or live in the world Moreover the beast will raise up civill warres and by his subtiltie cause the kingdomes and provinces of the Christian world to fight against the Gospell that so the witnesses of Christ may bee overcom and killed Therfore it followeth The beast shall overcome them and kill them The latter declares the former This very thing doth sufficientlie shew that these witnesses cannot be literallie taken for Enoch and Elias For what godly man will beleeve that those holy prophets whome the scriptures testifie to have been tranflated from death to life eternal should again return into the earth to be cruelly killed by Antichrist Furthermore the Beast shall kill the witnesses in the like manner he overcame them partly by ecclesiastical censure partly by the secular sword so then not by the goodnesse of his cause nor by the holie scriptures for by these the witnesses shall overcome and consume Antichrist but he shall overcome them by outward force and tyranny by the authority of Councils by thundring out his bulles by cruel warre and his hangmen Thus I say he warreth against the Saintes overcoms kills them not by arguments scriptures but by sword fire excommunications So also my Anonymus 260 yeers past wrot concerning the Popes victorie He shall overcome them in reputation of his friendes kill them some corporally eyther by burning or murdering them with the sword other kinds of death others civilly by adjudging them to perpetuall imprisonment against these whom he cannot torment in this manner he will at least thunder out his excommunications insomuch as they shall not be accounted otherwise then dead men in the Church so far as concerneth a spiritual life What would not this author have written had he seen the histories of our time the foregoing age when the Beast anathematized the two witnesses of England John Wickleffe that excellent teacher and opposer of Poperie and his protectour John Earl of Leicestre whose carkeise not long after being taken up out of the grave he caused to be burnt When he overcame burnt contrarie to the publick faith of the Empire the two witnesses of Bohemia John Husse and Ierom of Prage prophesying that the Ecclesiasticall court of priests should he cast forth When by the bloodie inquisition he delivered unto death many thousand martyrs in Italie Spain France England Belgia when he enwrapt almost all the provinces of Europe in cruell warres to suppresse the Gospell when at length in Germanie God restored the slaine witnesses unto life The Iesuites I doubt not may find this litle commentarie of Anonymus in their publick libraries speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainely impartially not respecting persons And thence let them judge whither the Pope of Rome were by us of late first accounted that Beast and Antichrist as Bellarmin falsly affirmeth Lib. 3. de P. R. cap. 21. And their carkeises The particle spirituallie here mentioned shewes that this also is not literallie to be understood as we shall further see by that which followes The cruelty therefore of the Beast against the witnesses falsly condemned for heresie is hereby noted forasmuch as they shall not be satiated by cursing and putting of
est Aegyptum coluisse animalia quaedam Et pro numinibus multas habuisse ferarum Illa superstitio minor est quam nostra ferarum Hic aras habet omne genus contraria certè Naturae res atque Deo qui dicitur olim Praeposuisse hominem cunctis animantibus unum That Egypt did adore some living creatures heard have we And for her gods some wild beasts she acknowledged to be That superstition sure of theirs is lesse then ours by farre Because for Beasts of every kind high altars now there are Which thing against both nature is and Gods most righteous law For he ordaind over all Beasts one man to have the sway So then the great city seat of the Beast is Aegypt that is like unto Aegypt in wicked Idolatrie It is also like it in miserable blindenesse we read that the Lord sent on the obstinate Aegyptians such darknesse as that for three dayes together they groped at noon day like blinde men So the city of the Beast what is it but a kingdom of darkenesse wherein miserable blindenesse and ignorance of the scriptures yea of God Christ doth extreamely abound Luther writes wel In act August lit P 207. Italie is cast into the grosse darkenesse of Aegypt in somuch as they are become all of them altogether ignorant of Christ and of the thinges appertaining to him To bee short as Aegypt of old most cruellie oppressed the Church by a lamentable bondage for the space of 225 yeeres even so hath the Church now of long time been burdened yea yet groaneth under the yoake of Antichrist kingdome of the Beast And therfore this great city is fittlie called Aegypt because of her cruelty Where also our Lord Hence Ribera and Bellarmin doe faine In Apocal. 11. nu 22. Lib. 3. de P. R. c. 13. that the great city or seat of Antichrist is not Rome but Jerusalem For in what citie say they was our Lord crucified except Ierusalem But this is a vaine shift for as before the seat of Antichrist is called Sodome and Aegypt not litterally but spirituallie so here it is called the citie where our Lord was crucified that is Ierusalem in a spiritual sence This then is the third title of the great city beeing called Jerusalem where our Lord was crucified Ierome and others dispute how Christ was crucified in Aegypt Epist 1. ad Marcell how Ierusalem is called Sodome but it is beside the purpose For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also doe not cohere with Aegypt next preceding for the scripture no where saith that Christ was crucified in Aegypt but are to be referred to the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the great citie as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or also inserted doth shew as if he had said it is called also that citie where our Lord was crucified that is Ierusalem Furthermore it wil clearly appear on Chap. 17. The great citie is not Ierusalem that this great citie the seat of Antichrist is not Jerusalem literallie for there the great citie is said to have seven mountaines and to reigne over the kings of the earth neither of which agrees literallie to Ierusalem but both unto Rome For Ierusalem had never seven mountaines but onely three hils viz. Sion Moriah and mount Calvarie It never held the Empire of the world as Rome hath don To be short It was never absolutely called the citie or the great citie but this title was proper to Rome onelie Lib. 8. de bello sacr Wilhelmus Tyrius writing of the largenesse of Ierusalem saith that it is a city lesse then the greatest yet greater then the middle sort But of Rome Lipsius writeth Lib. 3. de magn Rom cap. 2. that the greatnesse thereof appeares to this day and that her ancient walles contained in circuit XV or XVI miles So that the Iesuites here doe falsly and guilfully send us unto Ierusalem that we might not seek Antichrist at Rome Furthermore why the great city of the Beast is compared unto Ierusalem appeares by the following paraphrase where also our Lord was crucified Ierusalem crucified our Lord literallie The great citie of the Beast doth it spirituallie Now there is nothing more cruel or ungodlie then to crucifie the Lord of life yea it is more cruel for to crucifie Christ spiritually then his witnesses literally And therefore the seat of the Beast is called Ierusalem because of their unheard cruelty impiety killing the Prophets and witnesses of Christ against all right reason yea not satiated with their death have exercised all maner of contumelies upon their dead bodies Besides as much as in them is they not once but daylie sacrifice destroy crucifie and kill Christ himself Epist 19. Let us heare Petrarcha long agoe accusing Rome of this most horrid parricide in his own words Behold thou seest a people not onely adversarie to Christ but that which is worse under Christs ensigne rebelling against him and fighting for Satan beeing druncken with the blood of Christ and malapertly saying Our lips are ours who is Lord over us a hard harted wicked people indeed proud hungerstarved thirstie allwayes gaping having sharp teeth crooked nailes slippery feet a stonie breast and hart of steel a minde of lead but hony in their mouth a people unto whom thou mayest well apply not onely that of Christ and the Prophet This people honoureth me with their lips but their heart is far from me But that also of Judas Iscariot who betraying his master with a kisse said haile master And that of the Jewes who clothed Christ in purple and crowned him with thornes smote most contumeliously spat in his face bowing the knee worshipped saluted him saying Haile king of the Iewes whom they in the mean time accounted neyther as God or a king worthie of divine or humane honour but as a blasphemer guilty of death reproach and judgement But what is not the like daily practised among Christs enemies and Pharisees of our age doe they not buy sell make marchandise of Christ himself whose name notwithstanding they seem day and night to extoll with most high prayses whom they cloath with purple gold whom they load with precious stones salute and worship Him I say as if he had his eyes covered saw not they crown with the briars of wicked mens workes defile him with the spittle of a most impure mouth and inveigh against him with viperous hissings strike him with the dart of venemous actions and what in them lies doe again and again deridinglie drag him as naked poore scourged on mount Calvarie and wickedlie consent to naile him unto the crosse And oh shame oh griefe oh indignitie Even such are the Romanists at this day as it is reported These things Petrarcha wrote concerning Rome Now let the Romish Locusts see how they can deny Rome to be spiritual Ierusalem themselves crucifiers againe
of the Lord of life A Recapitulation or summarie repetition of the third Vision hitherto expounded BEcause we have for-borne a while upon some occasion the interpretation of the eleventh Chapter wherin as we have before shewed is contained the third and fourth Act of the third Vision touching the seven trumpets therfore to make way the better for what remaines to be handled it wil be worth our labour in a brief way to cal to memorie the summe of this Vision We distinguished the same for methods sake into four Acts. The first whereof Chap. 8.9 was a proposition of the calamities of the Church under the sounding of sixe trumpets that is by Romane tyrants until the time of Constantine and from thence by hereticks and ambitious Bishops unto Gregorie and at length by the Westerne Antichrist the king of Locusts unto the council of Constans as also by the Mahumetan tyranny until the overthrow of the Eastern Empire taking of Constantinople The second Act was contrarie to the former as treating of the consolations during the whole time of the Churches afflictions the which the godly ought to oppose unto their calamities that they might not be discouraged in regard of the long continuance of the crosse Chap. 10. The summe was Iohn saw a mighty Angel descending from heaven having a booke open in his hand standing with his right foot upon the sea his left upon the earth crying with a great voyce like a roaring Lyon insomuch as seven thunders uttered their voyces lifting up his right hand to heaven and swearing by the living God that the time of afflictions should be no more but that even now at the sounding of the seventh trumpet an end of labours and the accomplishment of the judgement of God were at hand To be short commanding Iohn to eat up the booke that was open and againe to prophesie before the end By all which things we are taught that in the midst of the rage of enemies and greatest distresses of the godly Christ doth descend from heaven not leaving his Church as an orphant but holding in his hand the open booke of his word that it might not be altogether suppressed sets his feet upon the earth and sea that every where some remnants of the faithfull might be preserved By his Lionlike voyce he stirs up the thunders which utter their voyces that is some sincere preachers opposing themselves against Antichrist although their voyces remained sealed nor profited much for a season Confirms by oath the deliverance of the godly and destruction of the wicked that Antichrists rage might not alwayes continew To be short gives a commandment to Iohn to eat up the booke againe to prophesy that the godly might consider that the grosse darknesse of Antichrists kingdom should be expelled in these last times the Church reformed his tyranny diminished by prophesie renewed as by a clear light breaking forth This is the second Act Chap. 10. The third Act is an amplification of the calamities of the Church under Antichrist describing new combats of the faithful with the Beast their deliverance the clearing of doctrine and a future reformation of the Church by the two witnesses of Christ Chap. 11. in the first 14 verses The fourth Act at the sounding of the last trumpet shal be a joyful change of things For then both Antichristian kingdomes shal be destroyed and the adversaries cast into hell but the godly everlastinglie rewarded from v. 15. unto the end This is the summe of the third vision the which it behooveth us to have before our eyes that the coherence sense of the Prophesy concerning the two witnesses may the better be understood Now I have shewed before that the third Act concerning the reformation of the Church is propounded two manner of wayes First generally where Iohn is commanded with a measuring reed to mete the temple of God the altar and the worshippers therein yet not to measure the inward court but to cast it forth because both it and the holy city also was given unto the Gentiles to be troaden under foot 42 moneths In which we observed that the measuring of the temple doth shadow out the repairing of the Church oppressed by Antichrist to be effected chiefly in the last times by the reed of Gods word The which reformation the inward court or clergie should not admit as refusing to bee measured And therfore should be cast out that is declared not to appertaine unto the Church because Antichrist hath troden down the same with more then heathenish idolatrie and tyrannie Touching the time of the XLII moneths I have shewed diverse opinions of learned men about it among which two may be received as most probable by supposing each moneth to containe thirtie dayes which make as in v. 3. 1260 not astronomical but prophetical daies by reckoning a day for a yeere as in Ezech. 4.6 And in this sense the yeeres of Antichrists treading down the Church are 1260. But where to begin or where to end them God knoweth perhaps the time cannot be calculated defined by any man Therfore most learned interpreters dare say nothing of certainty about this for howsoever the time of this treading down be defined by the counsel of God yet is not to be searched into by us a priori nor known for the present In this sense they hold that the number of yeeres are definite in Gods decree as revealed to Iohn but so far as concerneth us and our knowledge indefinite for it is not for us to know the moments which the father hath kept in his own power Notwithstanding if any thing were by us to be defined from histories then the time of this treading down began when the Romish Antichrist first manifested himself unto the world by stepping into the chaire of universal pestilence under the Emperour Phocas anno 606. And in this sense the treading down from that time unto this hath dured 1036 yeeres two hundred twenty four yeeres yet remaining unto the end But far bee it from us that we should dare pronounce any thing peremptorily of Gods secrets These things generally touching the measuring of the Church v. 1.2 Secondly the Churches reformation is more specially declared as by whom how with what successe and event it should be don Christ shal be the author thereof The two witnesses his administrators I saith he will give unto my two witnesses and they shall prophesie c. The two witnesses according to the common conceit are to be Enoch Elias who shall descend from heaven prophesie against Antichrist and be killed by him But the vanitie of this Iewish fable hath been shewed by us Concerning the conjectures of others we have also spoken At last we consented to that opinion as the most safe by which the two witnesses are partly definitely partly indefinitely understood First Indefinitely of such sound teachers raysed up by the Lord in these last times during the greatest
oppression for to purge the doctrine of the Gospel from the filth of poperie These are said to be two not individuallie for what can be more absurd then to thinke that Christ should have onely two witnesses Antichrist having in the mean while many thousands of Locusts But two that is a few who should suffice to hold forth the truth in all times even as in judgement by the testimonie of two or three every thing is established Secondlie two definitely because as God of old was wont to use the ministerie of two worthies in the execution of his singular and special workes one of them commonly being a civill the other an ecclesiastical person Thus he sent Moses Aaron to Pharaoh Ioshua Caleb to spie the land Elias Elisha unto Ahab Zerubbabel and Ioshua to bring back the people out of Babylon to restore the worship temple of Ierusalem unto whom there is here a manifest allusion in v. 4. so he raised up under Antichrist for the most part two speciall instruments among his witnesses for the maintenance of his truth as Iohn Husse Ierome of Prague whom the Locusts of the Councill of Constans most cruelly burnt against the publick faith In our Fathers dayes Luther and Melanchthon in Saxonie At Argentine Bucer and Cariton In Helvetia Zwinglius and Oecolampadius In France Farellus and Calvin and so others in other places Furthermore he described the power of the witnesses by many excellent and wonderfull phrases taken out of the historie of the chiefe prophets viz. Their enemies that would hurt them they shall devour by the fire of their mouth as did Elias and Ieremie shut heaven that it raine not for three yeeres and sixe moneths as did the said Elias Turn waters into blood and smite the earth with all manner of plagues as Moses and Aaron smote Aegypt by which allegories is signified that at length the preaching of the Gospell should goe forth with such force efficacie as that no opposite power or threatnings should be able to hinder the same Notwithstanding however they shall finish their testimony yet they shall prevaile little against the Beast for the Beast shall warre against them overcome and kill them by drawing out both swords as we have declared Neither shall the Beast be satiated by oppressing the witnesses but shall cast forth their dead bodies as dung to the scorne of the common people into the streetes of Rome the great citie which is spirituallie that is allegorically called Sodome because of Sodomiticall filthinesse reigning therin Aegypt because of their Aegyptian idolatrie darknesse and obstinacie against Christs ambassadours and Ierusalem because of their wicked cruelty daylie crucifying the Lord Iesus Christ both in his members as also as much as in them is destroying him now glorified in the heavens in their daylie sacrifice of the Masse Thus far we formerly went in our interpretation Now we goe forward 9. ANd they of the kinreds shall see The publick rejoycing of the Christian world in the contumelious oppression of the witnesses of Christ is here signified for they are so far from commiserating of them as on the contrarie they altogether approve the Beasts cruelty in sulting triumphing over their dead bodies as conquered enemies This is the summe of the two verses in which is aggravated both the cruel inhumanitie of the Beast his followers and the ignominious condition of the witnesses But wherefore To the end that seing it to come so to passe we should not be offended as if some strange thing happened unto us For the spirit here foretelleth it as Christ also said unto his disciples yee shall mourn but the world shall rejoyce Ioh. 16.1.2 Yea the time commeth that whosoever killeth you will thinke that he doth God service But the comfort by which the witnesses should raise up themselves is annexed Let us consider the words And shall see to wit the men of this world for Antichrists rage shall not be secret but he will publickly oppose warre against the witnesses of Christ neither shal a few onely see it But they of the people and kinreds and tongues and nations to wit all people c. Which Ribera rightlie interprets of all those nations which shall cleave unto Antichrist And therefore it is false that the Iewes onely shall cleave unto him For his kingdom shall be spread over all peoples nations and tongues that is the whole Christian world shal close joyne with him Let us not therefore be moved with the vain boasting of the Papists because of the largenesse of their Church that all kings princes great men and peoples of the Christian world follow the Pope a few poore and obscure men onely excepted who professe the Gospell As if the multitude of strayers could excuse errour or that it had not been foretold by the spirit that so it should come to passe The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see here used is changed in 11 vers into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to contemplate diligently with pleasure So that they shall see the dead bodies of the Saintes with great delight joy for all shall applaud their king as if his tyranny were just and righteous yea and that in killing of hereticks he did a divine worke But how long shal they see them Three dayes and an halfe For so long their carkeises shal lie unburied Romish writers doe not agree about this time What is meant by the three dayes and an halfe Lyra applies this whole historie of the witnesses unto Iustinian an Eutychinian Emperour who by Belizarius banished Pope Sylverius imprisoned Mena the Bishop and this he will have to be the three yeeres and an half Rupertus doth scarselie agree with himself for one while he takes it definitely for three yeeres and an halfe another while indefinitely for a short time Ribera understands it properlie of three dayes and an halfe Alcasar applying it to the Iewish persecution leaves it indifferently to be taken either for so many yeeres or moneths But to take it in any of these wayes The fable of Antichrists reigning three an half yeere refuted the fiction of Antichrists three and an halfe yeeres reigne is thereby refuted For if Antichrist even after that the witnesses are slaine who had prophesied during the three yeeres and an halfe of his kingdom shall see rejoyce three dayes or yeeres and an halfe over their dead carkeises then it must needs be false tha the is precisely to reigne three yeeres and an halfe for by that account he shall either reigne seven yeeres or at least more then 1260 dayes Our interpreters also are not of one minde about it yet agree in the maine argument scope Io Foxe applies it to the councill of Constans which precisely dured three yeeres and an half So long therefore the carkeises of the two witnesses Iohn Husse and Ierome of Prague did lie in the streetes of the great city that
that unto us a certaine deliverance is here shewed but confusion to the adversaries Let us therfore patiently suffer his tyrannie for it shal neither dure long nor hinder our salvation For being overcome we conquer Euseb lib. 4. histor cap. 12. This caused Antoninus the Emperour to forbid the governours of Asia to draw the Christians before their tribunals and punish them because saith he by dying they overcome for they rather choose to die for Christ then to live After three dayes That is as Rupertus saith well After a little while although it seem long see v. 9. First the miraculous vivification glorification of the witnesses is described Secondly the effects following upon the enemies For the first The spirit of life That is their vital spirit by an Hebraisme or life that is the soule or ghost which they gave up at the hour of death is said to enter into them from God that is by a divine miracle and that they stood upon their feet which phrases seem to be taken out of Ezech. 37 and shew both Gods omnipotencie by which he restores the dead to life as oft as he pleaseth as also the immortalitie of the soule which though separated from the bodie yet is not killed by tyrants but doth live with God shal return from him into its own bodie againe Now to the sense The Papists take it for the miraculous restauration of the two witnesses Enoch and Elias from death to life after three dayes Papists opinion touching the vivification of the two witnesses And Ribera disputeth how the raising and glorification of the witnesses agrees with that of Hebr. 11. That without us they might not be consummated or perfected But their fabulous opinion touching Enoch Elias hath often been refuted the which is here also manifestlie contradicted in that the two witnesses are said to have tormented the inhabitants of the earth Now it is absurd to imagine that two poore prophets should torment all the tribes peoples nations and tongues of the whole earth in the space of three yeeres So that this dualitie of the witnesses so to speak cannot be restrained to two individuals or unto two precisely Now however the vivification of the witnesses shall literallie come to passe in the end of the world yet unto that the spirit here hath no respect at all But by this vivification is signified a perpetuall restoring of witnesses unto the Church militant viz that in stead of such whom Antichrist puts to death the Lord will raise up others to hold forth the testimonie of Christ and strongly oppose the Beasts kingdome For when Antichrist shal thinke that all Christs witnesses are suppressed then others restored to life shall renew againe the battle against him As therfore Elias is said to have lived againe in John Baptist not by a Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the sowle out of one bodie into another but in condition or nature of office because John came in the power and spirit of Elias preparing the way for Christ So the two witnesses As for example John Husse and Jerome of Prague being killed by the Beast they lived againe after three dayes an half in Luther Melanchthon others c. And to this purpose that of Husse being led to his martyrdom doth excellently serve At the end said he of an hundred yeeres which before God are scarsly three dayes yee shall answer to God and to mee He said also now indeed ye burn a Goose for Husse in the Bohemian tongue signifies a goose but out of his ashes shal arise a swanne which yee shall not be able to rost Foretelling that which afterward came to passe for just so many yeeres after Husse was burned Luther begane to oppose Popish pardons which was the beginning of reformation and bringing down of Popery This restoring of the witnesses to life serves for the consolation of the Church militant feeing there shall alwayes notwithstanding all Antichristian persecution be some faithfull professours of the truth who shall strongly fight for the glorie of Christ So then if Antichrist kill the two witnesses God will againe vivifie them and make them to stand upon their feet by raising up others in their place That which is added touching the Glorification of the witnesses serves also to comfort us For to whom Antichrist shall deny the fellowship of men to them God will vouchsafe a heavenly fellowship such as he shal exclude out of the world God wil receive them up into paradise they whom here he will not admit to be honourablie buried them God will crown with the glory of everlasting life This is that which followeth v. 12. 12. And they heard a great voyce from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them 13. And the same houre was there a great eartquake and the tenth part of the citie fell and in the earthquake were slaine of men seven thousand and the remnant were afrighted and gave glory to the God of heaven 14. The second woe is past and behold the third woe commeth quickly 12. And they heard a great voyce Not the enemies but the witnesses restored to life heard this voyce This shall be Christs voyce who according to his promise will call his witnesses unto him into glorie It shal be Great because of the power thereof for it shal bring the witnesses to glorie and strike a terrour into the adversaries Come up hither To me into my glory that where I am yee may be also Ioh. 17.24 And they ascended up into heaven in a cloud After Christs example who ascending into heaven was taken up and received by a cloude 1 Thess 4.17 And often the cloudes are called Gods chariot Christ also shall return in a cloude to judgement And we shall be caught in the cloudes to meet the Lord in the aire Now to seek for other allegories in this cloude is needlesse Moreover this glorification of the Martyrs begins presently at their departure out of this life when their spirit goes unto the Lord but shall be comsummated in the last day the which was shadowed out before in Chap. 6. under the fift seale Moreover this also serves for the honour credit of the witnesses that the Lord will wonderfully preserve their doctrine though condemned by Antichrist as hereticall and propagate the same far and neere in spite of all adversarie power whatsoever Thus the world shall know that they were no deceivers but the true witnesses of Iesus Christ And therefore in this place the spirit doth animate the professours of the Gospel least being terrifyed by the tyrannie of Antichrist they should prophesie the more remissely If he labours to put them to death God wil restore them to life If he cast reproach on them in this world God will crown them with glorie in heaven For blessed are yee when men persecute you rejoyce for great is
your reward in heaven saith Christ Matt. 5.12 And great fear shall fall upon them He rehearseth sixe kindes of effects touching the enemies First 1 The feare of the adversaries a great fear fell on them On whom Vpon the beholders A paraphrase of the adversaries before they beheld the dead witnesses with delight but suddenly they shall tremble at their vivification What is the cause of this great fear because they shall feele but to late that they warred not with poore man but with God himselfe And therefore they shall stand in fear of their kingdome treasures praebends and kitchins They shall dread the judgement of God but not escape it This is wonderfull in our eyes The wicked when they most rage do then tremble are forced even to fear them whom they prosecute with all manner of hatred Thus the Scribes persecuting Christ were afraid Ioh. 11.47 What shall we doe for this man doth many miracles If we let him thus alone all men will beleeve on him and the Romanes shall come c. Thus likewise the chiefe Priests feared the Apostles whoÌ„ they persecuted What shall we doe say they to these men for that indeed a notable miracle hath been don by them is manifest neither can we denie it c. Thus therefore howsoever convinced in their consciences yet they beleeve not the Gospel but hate it the more by how much they are affraid because they see that their lyes and impostures are discovered and confuted by the truth and light of the Gospel Therfore why should we feare the Antichristians who though they seem outwardly to carie forth the matter with a high spirit yet inwardly they tremble and are tormented with the wound of an evill conscience Now such fears are not prolonged For what the wicked fear that comes suddenly upon them And their enemies beheld them The second effect of the witnesses glorification The astonishment of the adversaries is the astonishment of their enemies For seeing them restored from death to life and their reproach turned into glory they stand amazed alluding as some thinke to that in Wisd 5.1 The just man shall stand with great boldnesse before the wicked who seeing it shall be troubled with terrible feare and shall be amazed at the strangenesse of his salvation saying is this he whom we had sometimes in derision and a proverb of reproach How is he numbred with the children of God and his lot is among the Saintes Thus the wicked shall see Christ whom they have crucified with amazement because beeing convicted of their ungodlines and confounded with shame they shall feel his revenging hand Hitherto the Romish Antichrists have seen the martyrs whom they burnt at Constance to be againe restored to life in Luther Melanchthon Martyr Calvin They see them with amazement at this day glorified in their doctrine the which is both lifted up they in vain resisting the same and dayly propagated far and neere to the honour and glory of God through diverse provinces of the Christian world 13. And there was a great earthquake the same hour The third fourth and fift effects doe shew the great destruction which Antichrists kingdome receiveth by the restauration of the witnesses as also declare the cause of the feare and trembling of the wicked They are afraid least that should come to passe which already is viz. that the prophesying beeing renued a ruin should befal their kingdom as it is at this day The same houre Some copies have it the same day to wit the witnesses were vindicated that is a little after the witnesses were suppressed by Antichrist God restored them again A great earthquake In Chap. 6.12 at the opening the sixt seal Antichrist raysed a great earthquake against Christ A great earthquake when Pope Boniface the third being declared VNIVERSAL Bishop of the Church by Phocas the tyrant caused an horrible shakeing of the Christian world by bringing all Bishops and Churches under his yoak For thereupon followed an universall change and miserable deformitie of the Church But in the last times Christ likewise will raise a great earthquake against Antichrist when by the preaching of the Gospell he shall so shake his kingdome as that it shall totter and come to ruin howbeit he had by his deceit and tyrannie formerly so established it as if it had been invincible To this earthquake appertaine the seditions warres tumults disputations alterations of opinions great contentions raised up about religion throughout the whole Papacie after the restitution of the Gospel And indeed suddenly after the Councill at Constance an earthquake grievously shooke the Papacy For the Bohemians to revenge the cruel death of their two witnesses fell in a hostile manner upon the Popish Clergy suppressing the armies of the Empire sent against them and obtained many singular victories over their adversaries It is true the earthquake ceased a little while after the Councill of Basil by the COMPACTATA as they called them graunted unto the Bohemians But not long after by the preaching of Luther in Saxonie of Zwinglius in Helvetia of Viret in France there followed a more grievous shaking accomplishing that which here followeth And the tenth part of the great citie fell This Ribera purposely passeth by The ruin of the tenth part of the city for he would not expound that which evideÌ„tly happened unto the Papacy by the preaching of the Gospel For the great city is the kingdome of the Romane Antichrist wherof Rome Babylon Sodome is the head the which indeed was not wholy overthrown by the preaching of Luther other ministers of the Gospell but the tenth part thereof fell that is the jurisdiction religion and tyranny of the Pope was much diminished through Germany together with his revenues annuities Commendums holy tribute For Germany by embracing the Gospel returned from Antichrist to Christ hence worthily is accounted the tenth paâ—â— of the great city But thou wilt say Germany is not wholy fallen off from the Pope For it yet hath very many Archbishops Bishops others of the hierarchy sworn Vassals of Antichrist What then seing som other whole kingdoms as Great Brittain Denmarck Sweden or in part as France Poland Pannonia have supplyed that defect by rejecting the Pope and embracing the faith These things are so cleare as that they cannot be denyed The fift effect followeth Alcasar here understands this great earthquacke to be the conversion of Ierusalem unto the faith But indeed he rightly laughs at the fiction of the ruin of the tenth part thereof at Antichrists comming And there were slaine seven thousand names of men Names are here put The slaughter of Antichristian for persons as Chap. 3.4 A definite number for a great many for the number seven is perfect as in the history of Elias God saith he had reserved to himself seven thousand who had not bowed their knees to Baal that is very many Now these names are the Antichristian
which Alcasar justly reproveth For what probable cause can there be imagined of an anticipation or reason that Iohn by by should return again by a regression unto the warr of Antichrist This inconvenience they al run into who observe not the order and method of these Apocalypticall visions the which being neglected we must needs wander as in a wood So then here is described the fourth and last Act of the third Vision The fourth Act of the third Vision containing the third Woe that is Gods horrible judgments which shall be powred out in the last day universally upon all wicked men adversaries tyrants hereticks hypocrites Antichrist and his locusts the which indeed shall be an happie change of the Churches calamities Now touching the seventh Angel he is no other but that Archangel Who is the seventh Angel and what the seventh trumpet the publisher of Christs comming with a shout and great voice The seventh trumpet is that last trumpet of God with which Christ shal descend from heaven and call both living and dead unto judgement 1. Thes 4.16 and 1. Cor. 15.52 The members of this Act as we shewed in the analysis are three The first is the heavenly triumph because the kingdoms of the world are become Gods and Christs v. 15. The second is a triumphing song of the four and twenty elders rendring thanks and praises to Christ for the deliverance of the Church and intreating him to bridle the wrath of the adversaries by his judgement and render rewards unto the godly and due punishments unto the wicked ver 16.17 18. The third is the execution of judgement on both ver 19. The scope is to set forth the consolation of the godly at last for howsoever the Church on earth be in warr against Antichrist yet she shall at length triumph with Christ in heaven And there were great voyces in heaven These are not the voyces of mourners Great voyces of rejoycings but of them that rejoyce tow it of the blessed Angels and soules of the Saintes in heaven as appeareth by the subject of the matter But did not John threaten the third Woe Yea he did so but not to the heavenly inhabitants nor unto the servants of God but to the adversaries not in heaven but upon the earth Before the Woes therefore of the enemies called in other places of scripture gnashing of the teeth the worme that dies not unquencheable fire tribulation and anguish and here are named lightnings voyces thunders earthquakes and haile c. Iohn heard the joy of them that were in heaven celebrating with songs the equity and righteousnes of the judgement to come So then the third Woe shal fall not upon the godlie as the two former woes did on both Antichrists but upon the adversaries whom Christ will cast into the lake of fire and brimstone And thus the first apparition or companie of the 24 Elders shall with songs of triumph put an end unto this third Vision The kingdomes of this world are become Montanus in the kings edition hath it in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdome of this world is made or become but al other bookes have it in the plural according to our translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense beeing all one Now it is as I said the triumph and joy of Angels and Saintes in heaven because the mysterie of God was finished according to the praediction in Chap. 10.7 that is because at last Christs kingdome was delivered out of all danger and the power of the adversaries troden under foot The sense is thus The adversaries had violently taken into their possession the kingdomes of the world thrusting out as much as lay in them Christ But now the kingdomes are returned unto Christ who henceforward all enemies beeing destroyed shall reigne alone Of our Lord and of Christ And here is declarative for of our Lord who is Christ So often the Apostle God and the Father for God who is the Father But doth not Christ even now also reigne Psa 2.6 Heb. 2.8 Phil. 2.9 Yea verily for he sits at the right hand of God God hath set his king upon his holy hill of Sion And put all things under his feet And unto him is given a name above every name But then at length he truely shall reigne that is declare that he reigneth when having thrown down the Pope Turke and all other tyrants and adversaries from their thrones he shall alone with the Father and holy Ghost rule the elect Angels and Men. The best interpreter of this place is Paul 1 Cor. 15. ver 24. Then commeth the end when CHRIST shall have delivered up the kingdome to God the Father shall have put downe all rule all authoritie power For he must reigne till he hath put all enemies under his feet and when all things shal be subdued unto him then shall the son also himself be subject unto him that put all things under him that God may be all in all But thou wilt say How Christ shal deliver up the kingdome to the Father yet reigne for ever how shal Christ reigne for ever and ever if as it is there said he shall deliver the kingdome to God and the Father I answer he shal deliver the kingdom to God not by resigning up the kingdome but by ceasing to reigne after that manner as hitherto he had done Now he reignes by the meanes of his word sacraments and ministers gathering to himself and sanctifying the Church here on earth Then he shall reigne by immediate illumination and glorification of the Saintes in heaven Now he ruleth in the midst of his enemies Psal 110.2 1 Cor. 15.25 Then he shall reigne alone without enemies Now Antichrist Christs corrival with all deceiveablenes of unrighteousnesse and by the power of Satan doth subject the kingdoms of the world unto himself Then he shal be thrown down and abolished by the brightnes of Christs comming Now God and Christ have a divided empire so to speake with Satan the Pope and other tyrants who chalenge much unto themselves But then all enemies shall be abolished God and Christ shall have a full and entire kingdome over all because they shal be all in all things Christ the Son therfore shal reigne with the Father and holy Ghost for ever and ever and not for a thousand yeeres onely as the Chiliasts dreame of which afterward 16. Then those four and twenty Elders The company of the four and twentie Elders doe also with the other heavenly inhabitants give thankes to God for the vindication and deliverance of the Church and kingdome of Christ beseeching him to execute his last judgement Touching the Elders we have heard Chap. 4.4 One of them Chap. 7.23 concluded the second Vision and expounded to John the glory of the blessed Martyrs Here all of them shut up this third Vision with a song of triumph not much unlike unto that in Chap. 4.
and seven trumpets The fourth Vision followeth touching the Woman the Beasts The fourth Vision Touching the Woman in travaile and flying into the wildernes from the dragon and of the two Beasts c. THE PRAEFACE THey who thinke that in the prophesie of the Revelation a continued historie of the Church is linked together even from Christs first comming unto the second begin the same from this Chapter in which it seems the new birth of the Church is represented But at the verie first they run into a great inconvenience For they are forced to bring in such an hyperbaton and confused order of the history as cannot be defended For that which was first ought not to have been omitted til now but to have been described in the first place Wherefore their opinion is farr better who observe that in this booke the condition of the Church on earth is sundry times shewed unto Iohn in certaine distinct Visions as in the beginning we noted Neither is the iteration to be thought needlesse for however in the nature and kinde of the events most of the visions are alike yet in the species and indiviaduals they represent unto us histories much different in somuch that what is in the former was more darke obscure is in the later clearer fuller set down And hence by diligent comparing of the Visions each with other aman shall have a singular helpe to remove that obscurity which appeares in this prophesie After the three Visions therefore formerly expounded The first wherof specially concernes Christs walking in the midst of the candelsticks and his admonishing the teachers of the Churches in Asia touching their duty The other two generally respect the booke sealed with seven seales The summe of the fourth Vision and opened by the Lambe with the seven trumpets of the Angels Now the fourth is exhibited to Iohn touching the woman in travaile the dragon standing to devour her childe and persecuting her and of the two Beasts warring against the Saintes as also of the Lambe overcomming them and of the Angels preaching at the last harvest and vintage Chap. 12.13.14 In which types the future condition of the Church in this world is much more evidently shadowed out then before even from the first beginning thereof under Christ and the ministerie of the Apostles untill the end For the Church shall have to doe with the Dragon the Beasts be miserablie afflicted and tryed by them yet she sufficiently armed from heaven for so grievous combats at last shall gloriously triumph over all her adversaries This Vision is also universal manifestly consisting of four Acts The four Acts thereof like the two former general visions The first Act containes the proposition of the Churches calamities at her birth and growth under the Iewish and Romane tyrants persecuting the woman as also under hereticks labouring through the instinct of the Dragon to devoure her with the floodes of errours and heresies Chap. 12. It answereth to the four former seales of the second Vision and to the first four trumpets of the third Vision representing the historie of the Church for the space of 606 yeeres viz. from the birth of Christ untill the rising of Antichrist The second Act is opposed to the former containes comfort for the Church against the wrath of the Dragon and floodes of heresies sent forth against her because the childe of the Woman is caught up into heaven and Michael the Archangel fighteth for her against the Dragon The woman with Eagles wings is caried into the wildernes hiding herself from the sight of men The earth swalloweth up the Dragons vomit This Act is mingled with the former in the same Chapter it answereth to the fift seale of the second Vision and to the tenth chapter treating of the mighty Angel standing upon the earth and sea Vision the third The third Act hath two parts The first part is of the Antichristian persecution representing the amplification of the Churches calamities or the new and more grievous conflicts which shee sustained during her abode in the wildernes against Antichrist whose kingdome power crueltie and subtiltie is set forth under the image of Beasts Chap. 13. This part answereth to the sixt seale of Vision the second and to the fift trumpet of Vision the third The latter part is opposed to the former in way of a parallel beeing consolatory to the godly prefiguring Christs presence in his deserted Church and his preserving of the same against the Beasts as also the reformation that should be in the latter times through the Angels that is new teachers of truth and godlinesse who by their preaching should oppose the Babylonish Antichrist and bring men back againe into the right way of salvation chap. 14. unto ver 14. This part answereth to the former part of chap. 7. touching the 144000 that were sealed by the Angel in Vision second and to the former part of chapt 11. of the meting of the temple and prophesie of the two witnesses in Vision third And this whole Act appertaines unto the historie of the Church which now from Antichrists rising hath continued 1035 yeeres and shal perhaps remaine unto the end of the 1260 dayes or yet for the space of 225 yeeres but this is onely known unto the Lord. To be short the fourth Act from v. 14. unto the end of chap. 14. under the type of an Angel gathering in the harvest and vintage of the earth represents the last judgement in which the Church at length beeing freed from all trouble shal be blest with eternal glorie But Antichrist with all his followers cast into the lake of Gods eternal wrath This part answereth to the latter member of Chapter the seventh touching the melody of the Church triumphant in Vision second as also to the latter part of Chapter 11 concerning the joyfull song of the Elders in Vision third Thus we have the whole distribution of this Vision The Argument Parts and Analysis of CHAPTER XII THis Chapter in which as we have said is shadowed out the first and second Act of Vision fourth under the type of a woman in travel and a Dragon opposing of her and of Michael fighting for the woman against the Dragon doth represent the state of the Church even from her infancy with the changes of her after age for at the very first she was cruelly set upon by Satan yet powerfully defended from heaven by Christ so as neither the devils cruelty nor tyrants rage nor the deceits of wicked hereticks could overcome her although she were forced to flee into the wildernes and to withdraw herself from the sight of men The parts of the Chapter are two I. Two great signes are shewed unto Iohn in heaven of a woman in travel and a Dragon standing before her to devoure her child v. 1.2.3.4 II. The history and event of both these signes unto the end In the former part is described the first signe 1. From the
Testament is the multitude of them that professe the faith of Christ in every place In the former sense the Woman or Church is and alwayes shal be the onely spouse of Christ and never so degenerate as to become Antichrists strumpet neither did this Church appeare unto John 2 Tim. 2.19 for God knowes who are his But she appeared in the latter sense here indeed in this place like unto a chast matrone but in Chapter 17 as a great whore But how then is she the same I answer she is the same in name but not in deed in profession but not in faith in appearance but not in truth In the same sense that Ierusalem is called a holie city as in Psal 122.3 and a harlot as Isai 1.21 At the first in the Apostles time a while after the whole Christianity of the East and West was as a chast matrone clothed with faith holinesse as with the starres just so as she here appeared But after the decease of the Apostles and Apostolical men she keept not long the chastitie of an undefiled matron Lib. 3. hist cap. 32. as in Eusebius is testifyed by Egesippus a most ancient writer untill at length possessing the mountaines of Rome changing her starlike habit into scarlet she sate on the Beast and degenerated into a common strumpet as she appeared Chap. 17. Indeed the Romish parasites stronglie cry out to the contrary that the true Church of Christ such as was Rome according to the Apostles testimonie cannot fall away that the spouse of Christ cannot degenerate The which is true of the Church of the first borne the onely and true spouse of Christ but of every Church of the called or of every particular Church it is false as besides very manie testimonies the particular Churches of Corinth Galatia Ephesus Philippi c. confirme for howsoever every one of them of old was a true Apostolicall Church and spouse of Christ Yet at this day where are they or what manner of Churches are they become Now what wonder is it though the same hath happined to Rome although in a different condition but let us return to the text The woman therefore or Church appeares as a chast mother in heaven although she warreth here on earth Phil. 3.20 yet her conversation Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration is through faith with Christ in heaven Clothed with the sun For by faith and baptisme she puts on Christ the sun of righteousnes as a wedding garment Gal. 3.17 The brightnes of the sun is now indeed darkned with the cloudes of the infirmities and calamities unto which the Church is subject during her warfare in this life but at last this clothing of hers shall fullie shine as it is in Matt. 13.43 The righteous shall shine forth as the sun in the kingdome of the Father Ephes 5.27 and the Church shal be presented to Christ her husband glorious in the heavens and purged from every spot and wrinkle Having the moon under her feet This denotes the variable state of the Church in this world Heca lib. 4. c. 8. Aug. Epist 48. ad Vincent as also her high mindednesse For the Church saith AMBROSE hath her often defects and risings like the moon having not her own brightnes but borrowes her light from Christ as the moon doth from the sun So AVSTIN The Church is sometimes darkned and as it were clothed with the multitude of scandals sometimes she appeares quiet and free by the tranquillity of the time otherwhile shee is covered and troubled with the floods of tribulations and temptations In Psal 10 And againe The moon increasing decreasing signifies the Church because so far as the Church is spirituall she shineth but so far as she is carnal she is obscure As therefore the moon appeares in diverse formes in the firmament The condition of the Church is variable in this world so is the Churches condition diverse in this life sometimes shining in ful light otherwhile she is scarcely to be seen and sometimes not at all untill again her light break forth as out of darknes This serves for the confutation of that Popish fiction which is that the Church shall alwayes be as visible in the world as is the kingdome of Naples or the like Moreover in that the Woman hath the moon under her feet what is it but that she despiseth all sublunary earthlie things as vaine and perishing The moon under the feet of the woman seekes after possesseth in Christ the thinges that are above And a crown of twelve stars on her head This denotes the faith of the Apostolicall Church the profession whereof was as a crown unto her head For the Apostles being twelve in number did like bright shining stars spread forth the light of Gods truth over the world 1 Cor. 5.11 Ephes 2.10 For however Paul and Barnabas were afterward added unto them yet the number of 12 remained even after Iudas fell away These by their ministery did set a crown upon the Church by laying the foundation upon which she is builded Or in the head that is in the beginning of the Church they did shine like stars and principal members thereof And thus a certaine interpreter expounds it Others make the twelve stars to be the heads of the Creed because faith is the crown of the Church and in them are contained the cheife points of Christian religion Thus much of her clothing Hence we are to observe while the woman did shine clothed with the Sun The church hath changed her sun like clothing into purple had the Moon under her feet and a crown of stars on her head so long she remained the undefiled spouse of Christ but after she put on in stead of the Sun purple and scarlet then she left off from trampling the moon under her feet begane to follow after earthly things changed her crown of stars into a crown of gold pearls precious stones In a word then she played the harlot sate on the Beast and became the mother of fornications which things are afterward described in Chap. 17. Let the reader diligently compare the description And she being with child cryed Most Greek copies have it in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cryeth so also Andreas and the greater lesser copies of Robert Stephanus But Montanus and the old version have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cryed and so Beza in his latter edition The sense is one But I rather take it in the present tense because the proprietie of the stile denotes the Evangelist John to be author of this booke unto whom this kind of Enallage or change of tenses is verie familiar both in his Gospel and Epistles For paine Our Wafer-worshippers cannot tell how to applie this to the Virgine mother for they hold that Marie was delivered without paine grounding this on another false opinion viz. that she was free from the stain
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
following Chapter is attributed to the Beast to whom it was given to make warre with the Saints They who there are called Saintes Who are the rest of the womans seed here are named the rest of the seed of the woman Now these are the faithfull who seeing all the publick congregations in the Papacy corrupted withdrew themselves and privately worshipped the Lord according to his institution in their owne families of whom also some openly opposed the Beast even from the first rising of the Papacy until this day against these what manner of warr the Dragon hath made by the Romane Beast the books of Martyrs plentifully declare as also the Spanish and Popish inquisition which hath drawen many thousands of Saintes unto the gibbet fire and other exquisite torments besides the warres of Popes against diverse Emperours Kings for the upholding of their tyranny the which for the present I wil not speak off At that time indeed the Dragon could not warr against the woman that is against whole congregations of the Saintes because such were not visible therfore he strives by al meās possible to extirpate the rest of her seed which was scattered here there But more of this war in the following Chapter By two Epithites the womans seed is set forth that they keep the commandements of God have the testimony of Jesus Christ The former notes the life piety of the Saints conformable to the word of God The latter the sincerity of their faith according to the tenour of the Gospel So that these should not pollute themselves with the superstitions idols abominations of Popery but holily unblamably passe the time of their dwelling here according to the rule of Gods law neither should they receive the traditions lawes decrees of the Pope for articles of faith but constantly maintain the sincerity of Christian belief for the sake wherof they were to undergoe the contradictions war of the Dragon through the Beast 18. And I stood upon the sea A transition to the following Act touching the Beasts All Greek copies have it in the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I stood that is I John noting the opportunity of the place where then he stood to behold the Beast that arose out of the sea Notwithstanding the vulgar reads it in the third person And he stood as if the Dragon had stood on the sand of the sea that is as some interpret it on a weake foundation for a sandie station is not to be trusted too Or as others on the multitude of wicked men But in this there is no use of a mysterie Neyther is there gold under everie stone The former reading is proper and natural the which Andreas also followes and from this transition doth rightly begin the following Chapter touching the Beasts Rupertus also I stood upon the sand of the sea and I saw to denote saith he the difficult doubtfull and dangerous state of that time when the elect standing shall waver and wavering shall stand the which allegorie I leave to its own strength Ribera approves not the Latine but the Greek reading though Alcasar doth mightelie labour to defend the Latine version against all opposers CHAPTER XIII The Argument Parts Analysis THis Chapter is a declaration or an exposition of the 17 verse of the foregoing Chapter For it describeth the warre of the Dragon with the seed of the woman that is with the Saints and faithfull worshippers of Christ managed through Antichrist whose rising nature kingdome power deeds successe character and lastly his name and number or numberal name the Prophet sets forth as by lively colours under the type of a double beast For he saw Antichrist comming forth on the theater first under the figure of a Beast having seven heads presently after under the figure of a Beast having two hornes in which is signified the twofold person of Antichrist viz. as he is a secular Monarch and a spiritual seducer or false prophet of which is spoken Chap. 16.13 and Chap. 19.20 Here therfore begins the Third Act of the fourth Vision touching the last and most grievous Antichristian persecution which shall endure unto the end of the world THe parts of the Chapter are two according to the number of the Beasts treated of in the same The description of the first Beast is contained in 10 verses And it is diverse I. The Beasts rising is noted to be out of the sea v. 1. II. His monstrous figure or shape seven blasphemous heads ten crowned hornes ibid with the skin of a Leopard feet of a Bear and mouth of a Lion verse 2. III. His state he hath a throne and kingly power of which is noted 1. The efficient cause the Dragon gives him his seat and power ibid. 2. The degree and variation of the power it is great v. 2. One of his heads beeing deadly wounded is againe healed ver 3.3 His divine authority the whole earth admires and adores him in prayses making him equal with God yea lifts him above God ver 3.4 IV. His deeds both with his mouth he speaketh great things and blasphemies the outragiousnesse whereof is figured out by the time it dured viz. fourty two moneths v. 5. and by the objects which he blasphemeth 1. God 2. His nacle 3. The inhabiters of heaven v. 6. then with weapons hee makes warre with the Saintes the event of which is twofold 1. The victory over the Saints 2. an encrease of universal power v. 7. and of worship v. 8. V. It is shut up with an exclamatorie and hortatorie conclusion unto the godly that they should attend v. 9. comminatory against the Beast that he should suffer like for like v. 10. But consolatory to the Saintes shewing them what was don was for the exercise of their faith and patience ibid. The description of the latter Beast is from v. 11. unto the end of the Chapter and it containes diverse particulars I. His originall is noted to be from the earth v. 11. II. A threefold similitude or likenesse 1. With the Lambe having hornes like his 2. With the Dragon speaking as he did ibid. 3. With the former Beast whose whole power he exerciseth ver 12. III. Sixe effects of his power 1. He establisheth the worship of the former beast v. 12. 2. He doth great wonders v. 13. 3. By miracles he seduceth the inhabiters of the earth v. 13.14 4. He commands an image to be made to the former Beast ibid. 5. He gives life to the image makes it to speak causing all them that will not worship the image to bee slaine ver 15. 6. He imprints the character name and the number of the Beast on the right hands and foreheads of the worshippers thereof giving them a priviledge to buy and sell the which is prohibited all others ver 16.17 IIII. It is ended with an exclamatorie conclusion amplifying the mystery of the Beast and stirring us up to the searching out the mysterie thereof both
both himself and others by his idle and foolish reasons Jt is apparent saith he that the Popes authority is founded stablished and erected by Christ our Lord. As if forsooth whatsoever seemes right and apparent to them must needs be true certain What I pray you is more apparent then that the Priesthood of Aaron was appointed of God And yet was not Cayphas the high Priest his Successour a wicked murtherer of Christ Besides the ancient Bishops of Rome were not guilty of that filthinesse and corruption with which afterward the succeeding Popes having invaded the Chaire of universall pestilence defiled the sea of Rome Further he feigneth that if the Popes of Rome be this Beast then the Divel made war against the Church by the ministery of the Romish Popes immediately when the Iews ceasing the Gentiles became the Church But the consequence which he supposeth is false viz. that the transferring of the Church unto the Gentiles is not described till in Ch. 12. for what was the treading down of the holy city by the Gentiles before treated of in Ch. 11 Wherefore it certainly follows that the Romane Popes by the instigation of the Dragon made war against the Church troaden down by the Gentiles that is as Ribera interprets it by Antichrist and his ministers But saith he it is altogether improbable that the Revelation should omit to mention that most cruel war by which the idolatrous Romane Emperors oppressed the Christian Church together with that most glorious victory wherein the Church obtained notwithstanding the persecution of the Romane Empire I confesse it is improbable But Alcasar might have learned from the foregoing war of Michael with the Dragon that neither this war was omitted nor the victory passed by in silence if he would wipe off from his eyes the disease occasioned by his own foolish consequence Fourthly he objects that the fourth Beast in Daniel figures out not the Pope but the heathen Romane Empire But this hath been answered in what we spake unto the first opinion Lastly he saith that the descriptiō of the Sea beast cannot but with contradiction be applyed unto the Pope But the reason thereof is because he disdaines out of a Spanish pride Alcasar strongly refutes the hereticks by hear-say to read what hath been published hereabout by the authours of the said opinion for this subtile man acknowledgeth that he knows nothing but by heare-say and refutes the hereticks by the report he hath heard But he should have learned rather to believe his eyes then eares and so doing he would have made the better application Thus I have expounded the most probable opinions of others touching this Sea-Beast Now for my own part The authors opinion I conceive that neither the first touching the Romane Empire nor the third concerning the Romane Antichrist is simply to be approved or disproved but that in a certain sence both are to be joyned together First therefore I take it undoubtedly seeing it is usuall to the Prophets under the type of a Beast enigmatically to figure out Empires and Monarchicall kingdoms because of their violence cruelty and other horrible excesse that by this Beast is also noted some certain Monarchicall Empire Secondly I suppose the thing it self makes it clear as in its place shall be shewed that this and the seven headed beast mentioned Cha. 17. is one and the same and that the seven mountaines signifie Rome Thirdly I affirme with the foresaid interpreters that this Beast as hath been even now proved signifies Antichrist Fourthly Lib. 8 in Apoc. Bel. lib. de R. P. C. 25. with Rupertus Bellarmin I judge that the same Antichrist in a diverse regard is figured out by both Beasts The Beast saith Rupertus is said to be twofold because of his double viz. warlike or Kingly and magicall force Or as Bellarmin By the one Antichrist is expressed in regard of his kingly power and tyranny But by the other in regard of his magicall art by which he subtilly seduceth men More rightly according to Revel cha 13. by one is meant his tyranny by the other his deceit and seducing for which cause afterward he is often called a false prophet And so ch 17. he is again represented by this Beast as a Monarch and by the woman riding thereon as a Queen or seducing Church Fiftly I conclude that Antichrist is figured out by a double beast and by his twofold rising out of the sea earth as it were living on the land sea having two bodies two shapes a twofold nature in a certain likenes to Christ here indeed as a secular Monarch and ecclesiasticall seducer but afterward as the Romane Monarch and adulterous Church Sixtly I conclude that neither the old nor the new Romane Empire simply nor the Romish prelateship is absolutely represented by this beast for absolutely neither the one nor other is Antichrist but that Romane Pontificall Empire and authority which the Popes of Rome have exercised these many ages Lastly I conclude that this double bodied and faced Antichrist living both on the land and sea signified by both the beasts is none other but the Romish Pope clothed with the spoiles of the Romane Monarchie and pretended Vicarship of Christ and armed with the sword of Paul and key of Peter that is with both powers The Temporall to set up and put downe Emperours and Kings c. The Spirituall to give Lawes both to them in heaven on earth and under the earth that Antichrist I say who first under the figure of a Sea-beast presently after under the figure of a land-beast doth here come forth on the theatre who one while is cloathed in his pontificals an other while comes armed into the councell with imperiall ensignes saying I am Caesar This is my opinion of Antichrist who is here so evidently figured out by the seven-headed beast and fained likenesse to the Lamb and afterward Chap. 17. by the seven-headed beast and woman riding thereon that no man unlesse he willingly shut his eyes against the light cannot but perceive the same This light our method brings to al who without it are in darknes the which henceforward we will labour to illustrate by our interpretation unto Gods glory But thou wilt say See Ver. 18 wherfore then doth not John expressely name the Pope or Antichrist because here he stands not in the place of a teacher but of a Prophet Teachers indeed are to expresse things plainly but Prophets foretelling things to come especially of dangerous consequence set them forth under dark and obscure types hereby to stir men up to the more diligent searching out of the events and to shun unnecessary displeasure Iohn in his Epistles where he onely teacheth and exhorteth the Church often names Antichrist and bids us avoid him But here as a Prophet he paints out his person and kingdome under the type of a Beast and thence would have us to judge of the mystery thereof So Paul Prophesying
sworn vassals of the Romish Church By the said name and Character is manifested the Image of the Beast that all were to adore viz. that mad worship of stocks and stones by which every one is constrained at the sound of the Cornet Flute Harpe Sackbut Psaltery Organ Dulcimer and al kinds of Musick to adore the image or idol that is nearest to him Lastly by the name Character and image of the Beast appeareth what was both the land and Sea-Beast exercising the same power and eccasioning all the evils which hitherto have been spoken of But what is the reason Why the holy Ghost doth not expresse the Pope of Rome See the notes on vers 1. that the spirit doth not more clearely expresse this name Why doth he not openly say the name of the Beast shall be the Latine or Romane chiefe Priest It might also be demaunded why he doth not plainely say that the Beast is Antichrist Touching this we are to know that typicall oracles of future things are not wont to be plainly set down till they be fulfilled Now it pleased the spirit thus to manifest these mysteries even by darke expressions that the faithfull hereby might be stirred up to diligent searching after them and lest that hence disturbances should be occasioned before the time and the Church endangered The Apostle 2 Thes 2. might have said more openly that the son of perdition should sit in the Church of Rome and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that did let was the power of the Romane Empire the which in the appointed time should be weakned and assaulted with the citie it selfe by the Romish Pope But it was usefull to the Church to speak more closely of the mystery of iniquity as then secret And if John had openly written that the Pope of Rome should be Antichrist c. Certainly either the Popes themselves would have laboured long ago to take away this Revelation out of the sight and memory of men that they might not be bewrayed Or else the mystery of iniquity which was a growing should never have broken forth because the Romane Emperours would soon have cast down the Popes out of their seat lest they should be forced to kisse their feet and try by experience their great tyranny Now thus the counsell of God a thing impossible to be done should have been hindred and this prophesie never fulfilled But Bellarmin disputes much against these things Lib. 3. de P. R. cap. 10. Bellarmins subtilties answered I. He saith that Irenaeus onely applieth the name Lateinos probably to Antichrist but that to him the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems more probable which signifies the Sunne I answer That which to Irenaeus seemed onely probable is unto us most certaine both by history and experience The things we see Irenaeus indeed was ignorant of and saw them not but undoubtedly had he lived to see the state of the Romish Church as now it is he would have judged as we now doe Yea it is not without admiration that Irenaeus did even then suspect and feare that Antichrist should sit at Rome Perhaps the arrogancy of Victor might occasion the same Euseb lib. 5 hist c. 24. who was not ashamed to excommunicate all the Churches of Asia for a difference about Easter certainely he mightily blamed him for it It is true indeed he did not affirme the thing as certaine touching the name of Antichrist because he either could not as wanting sufficient arguments which now we have or else he durst not because of the scandall and danger that thence might befall the Christians by the Romanes notwithstanding his words there added are not without a propheticall mystery though perhaps few have observed them BUT IN THIS WE WILL NOT GLORY What is this but to shew that that name of the Beast should be the greatest infamie of the Church of Rome as if he should say in this we have no great cause of boasting but rather of shame I beseech the prudent reader well to weigh this feare of Irenaeus II. He saith that the Latines possesse not now that most potent kingdome which they held in the times of Irenaeus I answer It sufficeth that the Pope hath a long time held under him the kingdome and seat of the Romanes in Italie the rest of the Christian world also being subject to his power and beck III. He saith that Latinus is not written with ei but simply with an i. I answer This cavill is too childish for who is ignorant that the Ancients were wont to write their j longum by ei as queîs for quis so queîbus preîmus capteîvi usuall to Plautus And thus the Englishmen to this day pronounce the i as if it were ei IV. He saith that the word Latinus is not the proper name of any Pope And that onely one was called Romanus who lived no more then foure moneths and therefore could not be the Antichrist I answer It is a frivolous evasion for it appeareth that the spirit speakes not of a personall but nationall name and profession for he will have the numerall name to be the marke whereby it might be known where Antichrist should reign as it shall further appeare on Chap. 17.18 to wit in Italie at Rome Now personall names are common to many Therefore the holy Ghost intends here no such name V. He saith that innumerable other names besides Lateines make up the same number and therefore hence nothing can be concluded And he alleadgeth out Hippolitus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deny out of Arethai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conquerour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill guide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely hurting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invying of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked lamb Out of Primasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary Out of Rupertus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the two Latine words DIC LUX Out of Lindanus Martin Lauter Out of the Cronologie of Genebrard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lulther so himself addes two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which words faith he make the same number I answer most of the old words he alledgeth are wrested for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes onely 664. and therefore must be written barbarously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make 666. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 672. abruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make 666. Neither have the other words the like evidence with these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Romanus The new are allfoolishly feined The Germanes write Luthers name Martin Luther not Martin Lauther or Lauter But put the case they did who ever hath heard that the Germane letters are all numerall or used in stead of ciphers according to the manner of the Hebrew and Greek Certainly he that feineth that this agrees to the proprietie and truth of the Germane tongue is altogether foolish But Genebrard saith he hath
I am that they may behold my glory We shall be caught up in the clouds to meet the Lord and so ever be with the Lord. Therefore we shall all follow the Lamb whithersoever he goeth not onely virgines or unmarried persons according to the flesh but all the faithfull who live chastly whither in a conjugall or unmarried life for in Christ there is neither male nor female but a new creature The same the old Church professeth in their hymne Gal. 3.28 6.15 O how glorious is the kingdome in which all the Saints rejoyce with Christ and clothed in white robes follow the Lamb whithersoever he goeth Away therefore weith the Hieracites who beleeve that onely unmarried virgines shall follow the Lamb. What then It is certaine the chastity of the sealed is commended The chastitie of body and minde is praised And it is twofold viz. of body and spirit and both may be here understood If of the outward the sence will be These are not defiled with women that is by unlawfull copulation for no man appertaines to the company of the sealed but such as are chaste whither in widdowhood married or unmarried estate not that none of the sealed have ever beene defiled as may be seene in Lot Judah David Magdalene c. but because through faith they have purged themselves in the blood of the Lambe before their departure out of this life But if it be understood of spirituall Chastity the sealed are said not to be polluted with women that is with idolatry which is spirituall fornication but they are virgines to wit in spirit and faith Thus Austin interpreteth it They have not defiled themselves with women that is have renounced carnall lusts nor cleaved to idols strange gods heresies errours and wicked workes but are spirituall virgines of whom Christ is the Bridegrome So Ambrose on the words of the Apostle 2 Cor. 11.2 I have prepared you for one husband that I may present you as a chast virgine to Christ he will have them saith he to be virgines in faith such undefiled ones as Iohn in the Revelation doth assigne to Christ in the day of judgement These are they who have not defiled themselves with women for they are virgines these follow c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with women he interprets metaphorically with errours or heresies By women saith he he signifieth errour because errour began by the woman As before in Cha. 3. by the woman Iesabel he understood idolatry by which the manners and verity of faith are corrupted for if thou so understand women to thinke that therefore they are said to be Virgines because they have kept their bodies untouched thou excludest the Saints from this grace who all of them had wives the Apostles Iohn and Paul onely excepted By which he directly refutes Tertullian Jerom and Riberas depravation of this place as being absurd and wicked To whom Alcasar also consenteth understanding virginity here metaphorically of the integrity of life and doctrine and all such to be virgines who defile not themselves with an inordinate love of the creature But the observation of our Tossanus doth much delight me that here is an antithesis betwixt the faithfull and the inhabitants of the earth who have committed fornication with the Babylonish Whore making the sence to be thus These signed ones are not defiled with women that is they have not committed fornication with the great Whore but are virgines persevering in the faith and sincere worship of Christ To all these I adde which notwithstanding comes all to one thing that this title is to be compared with that in Chap. 7. These are they which have washed their robes and made them white in the blood of the Lamb. He speakes I say the same thing here in other words These are they which have not defiled themselves with women for they are virgines Our robes are carnall concupiscences these must be washed and made white in the blood of Christ through the remission of sinnes and white robes put on by the imputation of Christs righteousnesse and sanctification of the Spirit The signed therefore are said not to be defiled with women that is with carnall concupiscence and other sinnes because they have washed and made white their defiled robes in the blood of the Lamb. For they that are washed from their filthines are not defiled And they are virgines because they are made white in the blood of Christ that is justified and sanctified by the merit and spirit of Christ The sence as we see is all one And I doubt not but that the spirit had respect unto that which the Apostle expresseth more clearely And such were some of you but now yee are washed 1 Cor. 6.11 but yee are sanctified but yee are justified in the name of the Lord Iesus and by the Spirit of our God They follow the Lamb whethersoever he goeth The fourth title is their individuall society with the Lamb Their inseparable communion with the Lambe which being referred to the state of their warfare notes the sincerity and constancy of their faith and obedience under Antichrist And it is an antithesis of that which is said Chap. 13.4 The whole earth wondred and followed after the Beast and vers 8. All the inhabitants of the earth worshipped the Beast These sealed I say have not followed the Beast but FOLLOW THE LAMB WHITHERSOEVER HE GOETH that is exactly walke in the precepts and steps of the Lambe whithersoever he leadeth them Now he leadeth them unto the fountaines of living waters Chap. 7.17 These therefore suffer not the decrees and idols of the Beast to be obtruded upon them but wholly cleave to Christ their guide But if we understand it of the sealed in the state of glory then this title must be expounded by that in Chap. 7. vers 15.17 These serve him day and night And the Lambe will feed them and lead them unto the living fountaines of waters In which words the most holy and blessed communion of the faithfull with God and the Lamb and their unspeakable happinesse is noted as we there observed These are bought from among men being the first fruits to God and the Lambe The fift commendation is an amplification of the second Their prerogatives they are the first fruits he said before that they were redeemed out of the earth here from among men the sence is one that is out of the multitude of vile and earthly men perishing under the captivity of Satan sin and death Now he addes to what they are redeemed The first fruits to God and the Lamb for that they may be the first fruits c. It is an allusion unto the first fruits under the Law the first of their ripe fruits being then consecrated to God in the feast of weekes These were most holy so the sealed are most deare to God and the Lambe The first fruits were peculiar to the Priests so these are a peculiar and elect nation a
inhabitants of the earth grosse and earthly men superstitious maintainers of Antichristian idolatry obstinate adversaries from whom they shall suffer grievous contradiction Secondly the successe of their doctrine is noted not to be very great They shall labour indeed to reforme the Papacy Caecis sabulam canent Aethiopes lavabunt to call the blinde unto the light but according to the proverb they shall sing to the deafe and wash Black-moores because Antichrist will resist them by all meanes possible and labour to keep his kingdome in peace And indeed it shall be so by the just judgement of God For because the world rather loveth lies then truth God shall send them strong delusion that they should beleeve a lie that they all might perish who have not received the love of the truth 2 Thes 2.11 The consideration hereof serves both to illustrate the goodnesse of God who graciously caused the everlasting Gospel to be preached unto the inhabitants of the earth that is the sworne vassals of Antichrist drowned in superstitions and idolatry As also to lessen the scandall that we be not offended at the small successe the Gospel then had at that time For what wonder was it that the inhabitants of the earth received not the same who were accustomed to heare and beleeve nothing but the dreames and lies of Antichrist And to every nation and tribe This partition is taken from Chap. 13.7 signifying that the fame of this Gospell should be spread as farre as the Papacy did extend For however those teachers should remaine in their places yet their doctrine by their writings was made knowne every where and found adversaries in all places Before I goe further let us here take notice of one thing touching the devils subtilty Cyrillus feineth a new gospell We finde by history that a little before God raised up this Angell in England the devill had begun to spread abroad his eternall gospell through one Cyrillus a carmelite Monke consisting of most foule errours and monstrous opinions pretending that it was the everlasting gospell of this Angell And indeed the Monkes under pretext of this prophesie did readily imbrace the same because he confirmed their monasticall rites rules superstitions and fables He taught that the Gospell of Christ was to remaine unto this time but thence forward his new Gospel was to take place in the Church This was a wicked depravation of this prophesie 1 Pet. 1.25 Rom. 10.8 Rev. 2.25 Gal. 1.8 and blasphemie against the expresse word of God The word of the Lord remaineth foe ever This is the word of faith which we preach Hold fast that which yee have till I come If an Angel from heaven preach any other Gospell let him be accursed To this ungodly fiction many learned of that age opposed themselves insomuch that Pope Innocent himselfe was forced by the Lateran Council to condemne this impudent assertion because it also touched the Popes kingdome Some say Joachim the Abbot was the broacher hereof but it is false See Centur. Ecclesiast 13. cap. 5. To discover therefore the imposture of the Devill the Lord began to bring to light in the same age the everlasting Gospell here prophesied of by Wickleffe in England and by other teachers in other places We may easily Iudge which of these two was that everlasting and true Gospell For the one abolished the Gospel of Christ and writings of the Apostles The other brought forth the same out of darknesse The former therefore was false the latter true Saying with a great voice The zeale of the Angell in publishing the Gospell is commended And indeed the foresaid teachers performed their office with unwearied labour and paines both in teaching preaching disputing for when they came into the world the world was in a deep lethargie of superstitions drunken buried in the wine of the wrath of Babylonish fornication So that they were forced to cry aloud so mightily to the end that they might be heard of the drowzy or rather deafe inhabitants of the earth This voice is to be understood not onely of their preaching but writings also by which they manifested the doctrine of the everlasting Gospell Feare God The argument of his preaching hath three parts yet the whole is doctrinall and hortatory The first part is the feare of God which is the beginning of wisdome Here rightly the teachers begin Sometimes by it the whole worship but here properly is signified that part of worship which consists in the true knowledge and reverence of God and it is opposed both to the carnall security of the whole world whence ariseth prophanenesse and the wicked contempt of God as also to the preposterous feare by which Antichrist hath along time kept the world under his yoake Both these I will briefly now expound The Papacy did abound with security and feare Security feare in the Papacy This carnall security was fostered by their bewitching confessions absolutions satisfactions Masses indulgences c. No wicked act how great soever but by money and such remedies might be expiated Hence Gods judgement neither was or to this day is feared in the Papacy as having present remedy for their sins in their confessions satisfactions and indulgences Hence springeth that bruitish security and liberty to sin So againe the feare of Antichrist hath and still doth vex the world because it is held a greater offence to neglect the edicts of the Pope then to violate the commandements of God So that they were easily frighted with the feare of excommunication poenall satisfactions purgatory c. insomuch as Emperours and Kings were forced to kisse the feet of Antichrist yea all both great and smal did tremblinglie submit to his beck Now this Angell recalling the world both from this prophane security as also from their preposterous feare bids them FEARE GOD not the Beast for it is not the Beast but God that can cast both soule and body into hell fire Math. 10.28 And give glory to him Secondly he requires faith and obedience unto the Gospell for then is the glory of Gods truth goodnes and power truely attributed unto him when his word is received by faith and performed in obedience In the former member the Angel prepared the world for the Gospell because without the feare of God that is so long as prophanesse and contempt of God doth reigne there the Gospell findes no place By this other member he instructs them thus prepared to give glory to God by receiving his word in faith and conforme their life according to his commandements And indeed this is all God requires of us So Moses And now O Israel what doth Jehovah thy God require of thee Deut. 1.12 save that thou feare Jehovah thy God and walke in all his waies and love him with all thy heart For the houre of his judgement is come A reason confirming what he had said is taken from threatning of judgement at hand the serious consideration whereof
the just but the excision of the unjust and all iniquity that transitory and unstable things might have an end and that which is stable and eternal appeare Thrust thy sickle It is no commanding but a supplicating voice for the Angels command not Christ but worship him The words are taken out of Joel 3.13 where Iehovah saith I will sit in the valley of Jehosaphat to judge all the heathen round about Put yee in the sickle for the harvest is ripe The Angell knew that the day of judgement was neare and intreateth therefore that the judge would stay no longer but thrust the sickle into the harvest Thy sickle saith he to wit which is thine by office But how doth the Angell bid Christ to reap seeing Christ calls the Angels reapers Mat. 13.39 I answer In all Allegories circumstances doe often varie Christ is here said to doe that which there is applyed to the Angels because Christ reapes by the Angels his ministers yea the Angell here offers himselfe to the Lord to reape Because the time is come for thee Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy houre c. The Angell addes a twofold reason of his petition The former from the first cause for saith he the terme of judgement prefixed in the counsell of God is at hand But whence doth the Angell know this seeing that day and houre is not manifested to any creature Mar. 13.9 I answer by revelation from God Or else by the signes which he saw were either all past or at hand In saying for thee he acknowledgeth him to be appointed by the Father the onely Iudge of the world Ioh. 5.12 as he saith himselfe The Father judgeth no man but hath given all judgement to the Sonne Here by the phrase we have no obscure argument that Iohn the Evangelist is the Authour of the Revelation with whom we finde nothing more familiar then to expresse a defined time by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houre as Cha. 2.4 My houre is not yet come Chap. 5.25 My houre is come and now is Chap. 7.30 No man laid hands on him because his houre was not yet come Chap. 13.1 Jesus knowing that his houre was come Chap. 17.1 Father the houre is come glorifie thy Sonne c. To reap That is to take away men from the earth by gathering the good as wheat into the barne but the tares into bundles to be burnt as is declared Mat. 13.30 For the harvest is ripe This is the second reason from the next cause or order of nature requiring harvest when the corne is white Ioh. 4.35 Lift up your eyes saith Christ and looke on the fields for they are already white to harvest Therefore being ripe the time of harvest is at hand This ripenesse signifies that the measure of the Churches calamities Antichrists tyranny and the iniquity of the wicked was now full as God in Gen. 18.21 saith touching the sinnes of the Sodomites that he was come to see whither they were come to the full height or not And Christ of the Pharisees Mat. 23.32 Fill yee up then the measure of your fathers 2 Pet. 3.9 Rom. 2.4 This also commendeth both the patience and justice of God The Lord is not slack in his judgement but is patient towards us not willing that any should perish but by long-suffering leadeth us to repentance So then he will execute judgement most justly because he will not doe it till there be no hope of the worlds recovery and that the sinnes of men are come to that height as none shall have cause to complaine either of the overmuch haste or severity of the Iudge 16 And he that sate on the cloude thrust in his sickle Christ readily yeelds to the request of the Saints for it s no sooner desired but he thrusts the sickle into the earth for into the ripe fruits of the earth by a Synecdoche that is on men themselves When therefore the houre of judgement shall come Christ will finish the harvest of the earth without any delay labour or hinderance for he is a most carefull and powerfull Iudge And the earth was reaped that is both the living and the dead being cited before the tribunall seat of judgement received rewards according to that in Joh. 5.29 Mat. 25.46 The declaration of this parabolicall harvest is best expounded by Christ himselfe Mat. 13.39 The harvest is the end of the world The reapers are the Angels then the Sonne of man shall send forth and say gather yee together first the tares and binde them in bundles to burne them but gather the wheat into my barne The tares are the seed of the wicked one the good seed are the children of the Kingdome Then therefore the Angels shall gather out of his kingdome all things that offend and them which doe iniquity and shall cast them into a furnace of fire there shall be wailing and gnashing of teeth but the righteous shall shine forth as the Sun in the Kingdome of their Father c. This is that harvest which John saw by us indeed who walke in faith longed after but it shall be dreadfull unto the worshippers of the Beast for we shall be gathered into Gods barne but as many as have not repented of their Antichristian idolatry being threshed with the eternall scourges of Gods wrath shall be burnt in hell fire If thou demaund how Christ himself is said to thrust the sickle into the earth seeing this charge was committed before to the reaping Angels we have even now answered that Christ is said to have done that which the Angels are to doe by his commandement as in Ioh. 4.2 Christ is said to have made and baptized more Disciples then John yet it is added he baptized not but his Disciples did to wit by his authority and commandement 17. And another Angell came out of the Temple Another type of the foresaid judgement properly representing the horrible punishments of the wickedunder the forme of a vintage First Christ doth againe come forth in the likenesse of an Angell with a sharpe sickle not to reap as before but to cut downe the vine which again represents Christs judicatory power Some by this Angell understand the Saints who in that great Day as assistants to Christ shall judge the world according to that in 1 Cor. 6.2 But I dare not attribute this sickle to the Saints Perhaps this Angell is one of the chiefe ministers of Christ the Iudge Or it is an Enallage of the singular for the plurall because as the Angells shall be Reapers so also Vintagers in the end of the world Yet I see nothing to hinder why Christ the Iudge may not here be understood who alone holdeth the Iudicatory Sickle because he onely hath received all power from the Father For often Christ is said to be an Angell as in Chap. 7.2 8.3 10.1 To wit the Angell of the Covenant and great Counsell neither is it unusuall that Christ in respect of his divers
that is of all the wicked from the beginning of the world to the end thereof who being together cast and miserably crushed in the Wine-presse there shall on all sides flow forth so much blood as it shall encrease to such a wide and deep Lake or Sea A Furlong containes an Hundred twenty and five Paces Eight Furlongs make an Italian or English mile Thirty two a Germane so then a Thousand six hundred Furlongs make fifty Germane miles Why the holy Ghost doth assigne precisely this number to the lake needs not to be known by us Andreas thinkes it is to signifie the consummated iniquity of those men and the greatnesse of their punishment seeing a millinary number is most perfect and most consummate And in the sixe hundred yeer of Noah we read that sin was overwhelmed by water But it is more safe to say that a great definite number put for an indefinite But what is meant by the Horse bridles I thinke it serves to upbraide the adversaries who being mounted on stately horses were wont to behold the Martyrs in their sufferings and proudly to trample their blood under their horses feet But then those proud horses shall swim in blood not of the Martyrs but of their owne Lords and Riders Also I do not disaprove that some suppose it to be an Allusion unto Conquerours who after the fight and great slaughter of their adversaries usually go forth to behold the carcasses of the slain and because the fields do flow with blood they go not a foot but ride on horses Now if the blood shall ascend even to the bridles of the horses certainly hereby is signified the slaughter of infinite adversaries Isâ— 66.24 and a most horrible effusion of blood by a like figurative Speech Isaiah describeth the destruction of the wicked and the victory of the Saints They shall go forth and looke upon the Carcasses of men that have transgressed against me for their worme shall not die neither shall their fire bee quenched and they shall be an horror to all flesh The PREFACE of the Fift VISION Touching the seven Vialls contained in Chap. XV. XVI IOhn points at a new Vision in saying And I saw another great signe for so he began the fourth Vision Chap. 12. This Vision therefore is the Fift more short indeed for it is comperhended ended in Chapters 15 16. But not much plainer then the former therefore it is called a Marveilous Signe He saw seven Angells going forth out of the heavenly Temple with seven Vialls full of Gods wrath pouring out the seven last plagues upon the worshippers throne of the beast on divers elements whence there follow dreadfull events Now it manifestly appeareth that grievous punishments are hereby denounced to the Kingdome and followers of Antichrist But it is very obscure to define what manner of plagues and what the effects are whether they are properly or tropically to be understood and to what times they belong Lyra applyes all these things Metaphorically unto the Acts of the Romane Popes Hadrian Leo Hildebrand c. against the Emperours Constantine the Image Breaker and Henry IV. and others untill the Holy Warre raised by Peter the Hermite that is from the yeere 742. untill the yeer 1094 But his grounds are insufficient for if so then these plagues should have been ended long agoe whereas they are called the last filling up the wrath of God Ribera applying it litterally to the foure yeers of Antichrist supposeth that there shall be reall plagues like the Egyptian unto which there is here a plain allusion But it will manifestly appeare in its place that the litterall sense cannot generally stand Yea even hence it appeares that the Kingdome of Antichrist is absurdly straitned to the time of foure yeers because the History of the seven plagues requires a far greater time We will collect from such things as are plaine the darke and obscurer matters Two things seem to be cleer First that the beginning of these plagues belong to the time when the beast was allready ascended out of the sea and earth and when the whole world worshipped his image Yea when the beast began to be overcome by some that is after Popery had stood a long while in its flourishing estate and began now again somewhat to decline This appears by the first and fift Viall poured out upon the worshippers throne of the beast Chap. 16. ver 2.10 as also by the song for the victory over the beast Chap. 16.2 The Second is that the plagues shall end in the fall of Babylon when the Islands shall flee away and the mountaines shall not be found that is in the end of the world which appears by the seventh Vial see also Chap. 20.11 The fift vision is not universall By which first it is manifest that this Vision is not universall neither doth it contain the whole History of the Church as did the three foregoing but is particular and restrained to Antichrists Kingdom Therefore it doth not consist of the four Acts which we shewed were in the former but onely of the two latter so that the seven Vials answer not to the seven Seales and Trumpets as some have thought because of their likenesse in some effects for the beginning of the Seales and Trumpets extended it selfe even to the times of the Apostles and first birth so to say of the Christian Church as before appeared whereas the pouring out of the Vials only shadowes out the last plagues of the Kingdom of the beast Secondly It belongs to the last times It is manifest that this Vision belongs to the last times and shall be finished indeed at the end of the world but takes its beginning about the time that the measuring of the Temple treated of in Chap. 11. was already begun that is about the time of the Churches Reformation in Doctrine and maners whereby the throne of the beast was grievously shaken and the Popes Kingdom much weakned by Luther and other evangellicall Preachers Thirdly It plainly appears that the seven Vials of these angels answer to what was published by the three or more clearly by the two latter Angels for the preaching of the first took no great effect of which before in Chap. 14. verse 8 9 10 11. Teaching us that the thundrings of those crying Heraulds Babylon is fallen is fallen And If any one worship the beast he shull drinke of the wine of the fury of Gods Wrath c. shall not passe away without effect but be very terrible and mortall to Antichristians what ever they attempt to the contrary by fire and sword because from that time forward they shall receive one plague upon another untill they be utterly destroyed For as the Gospell is the savour of life unto life 2. Cor. 2.16 to them that are saved so a savour of death unto death to them that perish The scope therfore and use of this Prophesie is Doctrinall and Consolatory
except thou affirme them to be changed into the things they represent or really to containe them presently they are reputed as vaine and empty things But it s enough for the Sacramentall use of signes if they make spirituall things to come into our minde and beleefe But this by the way In Heaven That is as most interpret it in the Church But there is no need of an Allegory for these are heaveny Visions And Iohn saw these sights acted on the heavenly Theatre Great A great signe as Chap. 12.1 shadowing out great things It requires attention as also the following Epithite Admirable representing things worthy of admiration to wit the great wonderfull judgements of God in delivering his Church and casting down Antichrist for it is a thing indeed to be wondred at that the powerfull Kingdom of the Romane Antichrist should be only weakned by such a contemptible and weak meanes as the preaching of the Gospell It is also admirable that the faithfull men despised should fight against and overcome the Beast Thus these Epithites serve to comfort us knowing that the Church shall certainly overcome Antichrist Seven Angells He summarily propounds the whole Vision which he expoundeth afterward Therefore we will not stay long upon it Of seven Angells mention is made in Chap. 1. ver 4. and Chap. 8. verse 2. 16. 1. 17.1 21.9 In all which places they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepting in this place whence it might be questioned whether these seven be the same with the former that sounded the Trumpets Brightman thinkes they are not the same neither do I dislike his opinion if we take the Angells for the Ministers of the Gospell because the time of the six former Trumpets and these Vialls is different Yet we may rightly understand they are the same because the said seven Angells that is many for a septenary number doth indefinitely signifie perfection doe type out divers persons in sundry Visions The last plagues Having the seven Plagues That is as we have it expounded in ver 7. Seven golden Vialls full of the wrath of the living God c. The Plagues which God in wrath will inflict on Antichristians are said to be the last because they shall happen in the last times For the christian Church hath four periods One under the Rome tyrants The second from Constantine under Christian Emperours untill the times of Phocas The third under Antichrist swaying in his full vigour from Pope Boniface III. unto Leo X. in whose time Antichristian power began to decline The fourth under Antichrists declining from Luthers time to the end Unto this last period belong the last plagues The foure periods of the new Church Thus John himselfe expounds it because in them is filled up the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled up for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be filled up by an Enallage of the Preterperfect for the Future usuall with John because of the certainty of the events he signifies therefore that the plagues should continue unto the end One Plague following another till the last did put an end to Antichrists rage and the Churches troubles They are said to be seven for the number of the Angells that is divers and continuated as we shall see hereafter Ribera moves a Question how Iohn should returne from the Harvest and Vintage of the last judgement even now described A question about the order unto the seven Plagues which are to be before the judgement neither indeed is it a frivolous Question yea insoluble to Ribera and all such who make the Revelation a continued History he himself hath nothing to answer save his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that the Prophets do not alwaies observe the order of things as they are done that it was needfull the plagues of the wicked should often be inculcated of which the last indeed is true but for the other there is no reason viz. why the last judgement should so often be anticipated unlesse we observe that all the Visions the first excepted do end in the last judgement because every of them do represent either the generall History of the Church as the three former universall Visions Or else the last times of Antichrist and of the Church as doe the three following speciall ones The second part of the Chapter The Fift Company of Harpers 2. And I saw as it were a sea of glasse mingled with fire and them that had gotten the Victory over the beast and over his Image and over his marke and over the number of his name stand on the sea of glasse having the harpes of God 3. And they sing the song of Moses the servant of God and the song of the Lambe saying Great and marveilous are thy workes Lord God Almighty just and true are thy wayes thou King of Saints 4. Who shall not fear thee O Lord and glorifie thy Name for thou onely art holy for all Nations shall come and worship before thee for thy Indgements are made manifest THE COMMENTARY II. ANd I saw as it were a sea of glasse Before the Angells pour out the plagues a company of Harpers come forth on the Theatre celebrating the power judgement of God And why so to prevent the thoughts of the godly lest they might think that the following plagues were repugnant to the goodnesse and justice of God and the blasphemies of the wicked that they might not accuse God of cruelty and complaine of injury done unto them It serves also to the decency of the Vision for as in Commoedies musicall interludes are againe and againe iterated at the ending of their Acts to delight the beholders and drive away tediousnesse so in this apparitionall Revelation are heard almost in every Vision a company of singers as it were in distinct Acts least either Iohn in the contemplation of so long a Revelation or we in the meditating thereon should be over wearied We have heard the scope of this apparition Now let us see who these singers are where they were how and what they sang First the place is noted A Sea of glasse mingled with Fire the meaning whereof we shall the better understand when we know what this company of singers is I saw them that had gotten the victory If they got the victory over the Beast then the beast had fought with them Who these harpers are to wit the same who made war with the Saints Chap. 13. verse 7. These Harpers therefore are those Saints there mentioned The successe of the war is not prosperous to the Beast he sought to devour them but on the contrary he himselfe was vanquished though indeed it was a bloody victory to the Saints This divine miracle ought to animate the godly cheerfully to fight against the Beast But how do the Saints overcome the Beast seeing in Chap. 13.15 the second beast caused all that would
of Christ but they maliciously in heat of fury will rage against Christ and be tormented by fire that is extreame malice and envy In that he saith with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men he expresly points at them in ver 2. 9. And men were scorched Again with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might not indifinitely understand all men but onely the ulcerous marked ones of the beast who are like dogs over heated gaping and hanging out their tongues for the more their eyes are smitten with the beames of the Gospell the more despitefully they shall hate the same and be scorched with heat or rage because they shall find no way how to darken the Sun and extinguish the light thereof And they blasphemed A second accidentary effect on the Antichristians is by desperate oppressing of the truth they shal break forth into blasphemies against God to wit by attributing the worke of God to the devill like the blasphemous Iews in Mat. 12. neither is it strange for they learned to blaspheme of the Beast their head unto whom as we heard in Chap. 13.5 A mouth was given speaking great things and blasphemies against God his name his Tabernacle and those that dwell in Heaven It is true the beast did long before cast out blasphemies but they were nothing in comparison of those which these ulcerous blasphemers shall pour orth against God Having power By this attribute he aggravates their fury they ought humblie to intreat God to take away the plagues who onely hath power as to inflict so to remove the same but they like mad men will not cease to set their faces against the sun and to blaspheme God to their inevitable ruine and destruction for at last they shall be necessitated to fall under their plagues Here by the way we are admonished that God is the orderer of all scourges from which if we desire to be freed we must humbly turne our selves by supplication unto him We are admonished also of the end of Gods scourges for the words And repented not shew that therefore men were thus afflicted that they might be r ecalled by this rod unto true repentance and detestation of Idolatry Lastly we are informed how to shun and turne away the rod for had these men repented God would have mitigated and taking away this scorching plague Repentance therefore lessens and takes away plagues but impenitencie increaseth them Now to repent is to forsake evill workes and endeavour truly to lead a pious life To give God glory An increase of their obstinacie in that they would not by repentance give God his due praise But what glory I. The glory of his justite that he had inflicted the scorching plagues on them for their deserts and that it were just to lay more heavy punishments on them except they repented II. The glory of his truth that onely the Doctrine of the Gospell revealed in the word of God is true and saving III. The glory of his mercy that forgivenesse is prepared for the Repentant viz. for such who forsaking Antichrist do by a livelie faith turne to Christ Lastly the glory of his almighty power that he will utterly destroy the beast and all such with him who persevere in their blasphemies Behold in our repentance how many wayes Gods glorie is manifested and attributed unto him and our salvation furthered by it The pouring out of the fift Viall on the Throne of the BEAST 10. And the fift Angell poured out his Viall upon the seate of the Beast and his Kingdom was full of darkenesse and they gnawed their tongues for paine 11 And blasphemed the God of Heaven because of their paines and their sores and repented not of their deeds THE COMMENTARY ANd the fift Angell poured out The fift Viall being poured out on the Throne of the Beast his Kingdom is filled with darkenesse his worshippers fret blaspheme and remaine obstinate unto the end which effects are not much differing from the former And therefore this plague is the lesse obscure provided we understand what the throne of the beast is and the darkening of his Kingdome Now we are to observe that touching this Viall alone scarce any Interpreter keepes to the Letter but all bring forth Allegories howsoever some more properly then others Lyra takes this Angell to be the Emperour Otto Lyra makes the Romane sea the throne of the beast who poured out the Viall that is vengeance on the throne of the beast that is on Pope John whom Crescentius thrust into the roome of Gregory living the life of a beast now howbeit he erres from the scopes as ordinary he doth yet here he dotes not but acknowledgeth the Romane Sea to be the beasts throne Andreas thinkes the throne of the beast to the be Kingdom of Antichrist which saith he shall be darkned by this pouring out because it shall altogether so appeare and be wholly destitute of the light of the sun of righteousnesse He understands it therefore of the darknesse of doctrine wherewith Antichrists Kingdome shall be utterly overwhelmed from which opinion our interpreters as Bullinger Marlorate Alphonsus Artopoeus Aretius and Chytraeus do not much differ save onely that they interpret the throne of the beast more clearly then he viz. of the Popish Kingdom and its grosse Idols errours and horrible darkning of the truth which at last shall be discovered by the light of the Gospell But hardly any one is so absurd as Ribera who saith that the Kingdome of his feined Antichrist shall be darkened because all his worshippers shall be smitten with grievous wounds and so their prosperity and joy obscured But he too much wresteth the metaphor of darkenesse for not the prosperity of Antichristians but the Kingdome that is the power of Antichrist is said to be darkened Hereby also this plague should nothing differ from the first But what if the throne of the beast be the seat of the Pope of Rome and the darkning of Rome its spoyling and ruine of which see Chapter 17. ver 16 Artopoeus therefore thinketh that the spoyling of the City Rome by Charles V. Duke of Borbon anno 1527. is here signified but so this plague should not have been very great for the Emperour soon restored the Pope again neither did there thence follow greater darkenesse to the Papall kingdom then before Brightman applies this darkening of the beasts throne to the last destruction of the Rome by which the dignity thereof shall not onely be a little lessened but wholly perish according to the verse of Sibyll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then thou shalt be wholly in ashes as if thou hadst never bin Rome Neverthelesse he thinkes that the beast shall remaine sometime after the destruction of the City not to regaine his former dignity but that soon after a more horrible destruction may befall him Therefore his Kingdome is said to bee darkened not wholly exstinguished but deprived of its former lustre For mine owne part I dare
may the easier and more speedily returne unto Ierusalem their native Countrey not to restore the Iewish worship but to embrace the Gospell of Christ Rev. 5.10 And he saith further that the converted Iews are called Kings because all Christians are Kings and Priests to God And Kings of the East because they shall come from thence and all the Eastern people shall be in subjection to them Brightmans reasons This opinion he backes with four reasons First because it was never heard that such a miracle happened to any Nation but the Iews who passed thorow the red Sea and Iordan as on dry ground Secondly because the Prophet Isaiah in Chap. 44. ver 22. 51.10 63.11 semeth to promise unto the Iews such a kind of passage namely that the River should be dryed up in their return unto Ierusalem Thirdly because the Apostle Rom. 11.25 hath foretold that in the last times the Iewish Nation shall with great zeale turne to Christ Fourthly because it is not probable that so great a mysterie as their conversion should be passed by in this prophesie Now either it must here be mentioned or else it is not at all spoken of in this Booke Thus I have clearlie laid downe the opinion of this Interpreter Not very solid which indeed is pious ingenious much desired by the godlie and perhaps probable also notwithstanding his arguments are of little waight For though it be granted that the drying up of the Sea and Iordan was peculiar to the Iews yet hence it will not follow that the Kings of the East signifie the Iews to be converted to Christ Concerning the drying up of Euphrates we read nothing thereof but only in this place now in question neither is the same promised by the Prophet Isaias but the Iews assurance touching their deliverance out of Babylon is confirmed by the miracles which God of old had wrought for them The mysterie foretold Rom. 11. hath partly been already accomplished some Iews now and then having been converted to Christ and partly yet remaines to be fullfilled when many every where in Europe Asia Africa shall imbrace the Gospell yet without a miraculous passing over Euphrates beyond which it is not certaine that any Iews do inhabit or returning into their countrey seeing the faith of Christ is not in the least tyed to the Territories of Iudea Lastly this mysterie is not passed by in silence but was before plainely figured out in the Vision of the 144000. sealed ones out of the twelve Tribes of Israel Chapter 7. But what ever his reasons are this one thing moves me not to assent thereunto because either in these words of the drying up of Euphrates the sixt plague is pointed at or else here is no plague at all for the following words set not forth a plague but the Beasts endeavour to defend himselfe although in vaine against the same The drying up of Euphrates is mystically to be under stood I think therfore that the drying up of Euphrates is rather mysticallie to be taken Now I find two mysticall interpretations for Alcasars new and foolish opinion I leave to himselfe which suppose that the place here is a manifest allusion unto the taking of Babylon by Cyrus who drawing the streame of Euphrates another way made the River shallow and passable to the spoyling of the city through the middest whereof it ran Euphrates denotes the Turkes now possessing the same Artopoeus opinion The waters thereof drawne out into other Brooks the stronge incursions of the Turkes on the Romane Empire whose Princes being distracted because of the darkening and weakning of the Beasts Kingdome some of them desiring to see it overthrown on the contrary others wishing the safety thereof hence refuse to joyne their forces together for to resist the power of the Turkes who by this meanes shall the more easily breake in from the East and spoile them as hitherto experience hath taught us This is the opinion of Artopoeus which I rehearse not because I altogether approve thereof for so the Plague should no more appertaine to Antichrist then to us but because it is not altogether disagreeing from what we see by daily experience Bullingers opinion But the other I much preferre before all the rest viz. which Bullinger Aretius and Illyricus have learnedly expounded that Euphrates signifies the principall Fortresses of the Antichristian Babylon and by meanes whereof it grew to so great power and hitherto hath stood in its strength namely their spirituall Revenues Tithes First-fruits Taxes Annuities Copes Indulgences Peter-pence Impropriations Dispensations Vacancies Commendums to be short all the wealth and riches that were wont to flow to Rome out of all parts of Christendome The waters of Euphrat These waters shall be dryed up because these Taxes and Tributes formerly payed to the Beasts kingdome shall be as was said darkened that is no more flow to Rome but be bestowed otherwhere so as the Chests Cellars Kitchins and Store-houses of the Pope shal grow empty The Way shall be prepared for the Kings of the East to take Babylon that is without any let or hinderance kings Princes and People of all sorts shall foresake Antichrist Tread the Beasts kingdome under foot embrace the gospel The Kings I say of the East metaphorically are such as hitherto were adicted to Antichrist but then embracing and professing the Gospell for the faithfull are Kings shall come from the East that is from Christ who is the Day-spring from on high Luke 1.78 The Analogie of this mysticall interpretation is proved both by divine and humane historie Herodotus and Xenophon witnesse that Babylon had two principle Fences One without viz. Their Walles being fifty Cubites thicke and two hundred Cubites high The other within viz. Euphrates running through the middest of the Citie being of such a depth that two men howbeit standing one on the necke of another yet no part of their bodies would appear above water as Gobryas in Xenophon speaketh The history of Cyrus in taking of Babylon so that the River was of greater strength to the City then the Walles Notwithstanding the kings of the Medes came and besieged Babylon viz. Darius the Mede and Cyrus the Persian according to the prophesie of Ieremy in Chap. 51.28 Prepare against her the Nations with the kings of the Medes that is the kings comming from the East for Media and Persia lies to the east of Babylon Now the Besiegers despairing to winne the Walles took counsell how to divert Euphrates for which purpose having made many deepe ditches in the same night that the Babylonians were at their riotous feastings and so overcome with wine and sleep the waters of Euphrates were brought into the aforesaid ditches and the enemy passed through it into the City on dry ground took the pallace of Belshazzar killed him and wonne Babylon as we have it in Daniel 5. ver 30. Ier. 51.32 her passages were stopt c. To
other cities of the nations But what Great City is here intended Vndoubtedly The great City broken into parts see chap 11 8. 14 8 17.18 the same in whose streets the bodies of the two witnesses did lie unburied Chap. 11.8 that is the Citie Dominion and Church of Rome which is the Kingdome of Antichrist being as it were one Great City because it is governed by one head the Pope Brightman includes the Turkish kingdome or Empire because here is treated of the totall destruction of all the ungodly But the Mahumetane tyrannie is more rightly comprehended under the Cities of the Nations that so wee might take notice that Rome is set forth by the Great City both formerly here and in the following Chapter also The Allegory of some seems to me not to be proper namely that the great Citie that is the universallity of men shall be divided into three parts that is in the last time there shall be found three sorts of men in the Church Christians Papists and Neutralls for these three sorts shall not then take their beginning seeing they have already bin a long while in the world Ribera following Andreas makes Jerusalem to be this great citie understanding the division of it into three parts to be three sorts of people living in the same Christians Iews and Saracenes But the following Chapter doth evidently shew that not Ierusalem but Rome is this citie as standing on seven Mountaines and in Iohns time having dominion and power over the Kings of the earth and therefore Alcasar doth justly reject this opinion although himselfe doth wholly erre from the scope Neither is it materiall that Ribera supposeth that Rome must be overthrowne before these things do happen unto which also Brightman seemes to assent in his exposition on the fifâ— Viall for of this wee shall see more in the following Chapter however the Iesuite erreth feining that Rome shall be destroyed before Antichrists rising seeing Iohn in Chapter 11. and againe Chap. 17. doth not obscurely make the great City standing on seven hills to be the Seat of Antichrist But how long before the end Rome shall be cut off the Lord knoweth If some time before it makes nothing against the sense by us alleadged For by the great City we are not onely to understand the walles and streets of Rome but all places wherever the Romish Antichrist hath any jurisdiction which as the Iesuite confesseth may stand although Rome bee destroyed before even unto this last Earthquake And the Cities of the Nations fell Wee have heard of the ruine of Rome Antichrist and his kingdom Now is added what happened to the other Adversarie kingdomes They also fell by the foresaid Earthquake for the Cities of the Nations I take to be the kingdoms Provinces Forts and power of the Barbarians not belonging to Antichrists kingdom as Iewes Turkes Saracens and the like dispersed throughout the whole world which shall all at the same time be ruinated And thus it must necessarily be understood for if here we should understand the Nations figuratively viz. of the Antichristian Papists who worshippe God after the manner of the heathens as it is before taken in Chapter 11.1 it would seem to be a tautologie not to be approved of And great Babylon came into remembrance before God That which before he called the Great City here he calles it great Babylon and so much we may plainely gather from the voice of the second Angel Babylon is fallen is fallen that great City Chapter 15.8 18.10 Wherefore I see no reason why we should here seeke for another Babylon to wit a new Rome that is Constantinople as Brightman supposeth for seeing Constantinople to this day and so without doubt shall continue in Mahumetisme and idolatry the same shall fall with the Cities of the Nations But to imagine that the Westerne Christians after Popery shall bee aboâ—shed and also drive the Turke out of the East and recover or overthrow Constantinople the Metropolis of the Turkish Empire this I say seemes to me to be a thing rather to be wished then expected in regard that our owne sinnes shall fight for the Turke even against our selves untill such time that the great Citie Babylon and all the Cities of the nations shall be utterly overthrowne by the universall Earthquake Wherefore then doth he repeat the name of the great City I answer hee doth it by an Emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reversion that we may not thinke the division which before he spake of to be small or to happen by chance but understand the just and horrible judgement of God in the destruction thereof for then the Lord will give unto her the cup of the fury of his wrath by which phrase is signified the most fearfull judgement of God executed on her in regard of her idolatry and tyranny according to the threatning of the third Angell Chap. 14.10 as if he had said The great City is broken Babylon I say the great is come into remembrance before God that forasmuch as she hath made drunk the world with the wine of her fornication she herselfe also shall have her fill of the cup of the fury of Gods wrath that is God will punish her in a horrible manner Shee is said to come into remembrance before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after the manner of men For God did seeme for a thousand years and more to connive and forget her as it were in not punishing her wicked Idolatry and tyranny but at last by his horrible judgements he will make it knowne that she was never out of his remembrance and that he never approved of her flagitious workes Now in what sense and how many wayes both in the good and evill part God is said to forget and to remember and wherefore the Scripture speaketh thus of God we have fully expounded in our Commentary on Genesis touching these words And God remembred Noah Chap. 8.1 20. And every Island fled away The third kind of wonders are in the Sea Signes in the Sea intimating how they that live though never so remote in the Islands shall also be overwhelmed by this fatall Earthquake for every Island shall flee away that is shall vanish away and perish either by water or fire Now by Islands the Hebrews understand all places seated neer the Sea The Mountaines also which are either in the Islands or other mediterranean places shall not be able to shelter the adversaries because there shall none be found but all bee swallowed up by the violence of the Earthquake In the dayes of Noah when the flood came men ranne to the Mountaines for safety and at the destruction of Ierusalem Christ counselled his disciples to flee unto the Mountaines But here now the wicked cannot flee to the Islands or Mountaines because then they shall not be by a like manner of Speech the end of the world is set forth afterward in Chap. 20.11 Before in the Antichristian
and holding Faith and a good conscience unto the end But the speciall use thereof is clearely and manifestly to set forth to the world Antichrist and his seat For in regard the son of perdition shall sit in the Temple of God and by a pretended divine shew and lying signes bewitch the world so as he shall be thought not to bee Antichrist but rather christs Vicar and his kingdome the Catholicke Church Therefore the spirit of God would once for all unmaske him and by his owne finger as it were shew that Rome is his seat to the end that we might not suffer our selves any longer to be deluded by impostors as if we were to seeke for Antichrist at Ierusalem Babylon or elsewhere Thirdly It is not obscure unto what times this vision belongeth The angell distinguisheth the age of the Beast by four periods of time in which he was or had bin in which he was not in which he shall ascend out of the bottomlesse pit and lastly in which he shall goe into destruction The first denotes the time in which the Beast was before Iohns time To what times this vision belong so farre as concerned the Monarchicall power although hee were not as yet the Antichrist The second denotes Iohns time and foreward along till the Emperour Phocas even so long as the Beast as yet was not that which afterward hee came to bee The third is the time from Antichrists rising under the foresaid Phocas so long as the Papacy stood in its vigor and strength untill the declining therof through Luther for then the beast was ascended out of the bottomlesse pit The fourth is from the declining untill the future destruction for from that time forward the Papacy began and still by little and little doth goe into perdition of which Bellarmine himself complaineth from that time Lib. â— de P R â—p 21 col 9â—7 c saith he that you began to make the Pope Antichrist his dominion hath bin so far from encreasing as that it hath more and more decreased The which he truly said in a propheticall way because in that yeere the Popes Legate was sent unto Paris to disturb the kingdom of France notwithstanding the first part of his Speech is not true for the Pope long before our time was reputed known to be antichrist as before we have proved Hence fourthly it appeareth that this beast is the same with that in Chap. 11.7 Chap. 13.1 yet not absolutely for so far as this here was before his rising out of the bottomlesse pit and the Sea in that respect indeed and so far forth he is not that Antichrist there but denotes the monarchicall power of the Romane Empire and so his originall extends it selfe unto the first beginnings of the Romane monarchy But againe so far as hee afterward ascended and came under the yoake of the woman hee came to bee Antichrist and so his originall doth belong unto the times of the Emperor Phocas which Wretch did no other good but onely this that he was the first that discovered Antichrist unto the world but of this more largely on ver 3. Fiftly We are also to consider seeing the beast is Antichrist what then should he meant by the woman sitting on the Beast Is shee not the Antichrist yea verily for as a rider with the Beast makes one horseman so here the woman with the beast makes one Antichrist we are therefore to remember that like as in vision fourth C. 13. Antich was figured out not by one but by a double beast in a divers respect so in this sixt Vision he is represented not under one but a twofold figure viz. of a beast and woman yea a woman having the beast under bit and bridle How Antichrist is the woman and the beast And indeed Antichrist is a whorish woman because the Church of Rome as the Angell sheweth is an adulterous church he is also a beast not at liberty as of old but under the yoak of the woman who doth not lead the beast but rides on him and constraines him as with a sharp bit to go whither she pleaseth for the Pope hath two bodies holding the bridle of the Empire And thus Boniface VIII as a filthy beast did publickly shew himself in the first Iubile at Rome appearing indeed in the first day of the solemnity in his pontificalibus and imparting his apostolicall benediction unto the people but the day following in a souldiers habit with the Emperors armes and a naked sword before him crying aloud from his throne Lib 8 saxon cap 36 Behold here are two swords The which Cranzius recording Thou seest saith he O Peter thy successour and Thou O Saviour Christ behold thy Vicar Behold to what pride the servant of thy servants come And in the margent The Pope saith he acteth a twofold peâ—â—â— in the theatre of the Jubile My Anonymus calles the beast Antichrist the wife spouse church of Antich which comes to one thing Lastly The foure Acts of the sixt vision I serve that this sixt Vision is not universal touching the whole course and time of the church as were the second third and fourth but more particular touching the history of Antichrist only yet much more clearer then all the other For it most plainely represents the rising of Antichrist from his first Parentage as it were together with his seat Kingdome vassalls successe and tragicall destruction Now however it be particular as is the fift notwithstanding it is not like that distinguished by two Acts onely but manifestly by foure In the first Act Antichrist is exhibited to the view of all men under the Image of a Whore riding on a Beast and the whole mystery thereof is opened Chapter 17. The second Act by a propheticall description represents the burning of Babylon or Rome together with the sorrow and mourning of Antichristians for the same Chap. 18. In the third Act the heavenly companies do after each other declare the just judgements of God and the mariage of the Lamb. Chap. 19. to verse 11. Lastly the fourth Act is a full manifestation of the Vision declaring the last battle of the beast and the kings of the earth in Harmageddon against Christ and the issue thereof the beast with all his assistants is throwne into the lake burning with fire and brimstone from the eleventh verse unto the end of the Chapter And thus much of the Preface CHAPTER XVII The Argument Parts and Analysis A whorish woman is shewed unto Iohn sitting on a Beast at which he wondring the mystery thereof is unfolded first who the beast is secondly who are the seven heads and ten hornes thereof And their unhappy fight against the Lambe who afterward fight more prosperously against the whore herself Lastly it is declared who the woman is The Parts of the Chapter are three I. THere is a generall Preface shewing the occasion and Argument of the whole Vision ver 1.2 II. The Vision
owne Bride in faithfullnesse righteousnesse and judgement and will shortly consummate the mariage at his last comming as we shall heare Chap. 19.7 in the mean while enjoyning her to remaine pure and chast unto him And thus the Apostle laboured to present the Churches of Rome Corinth c. as chast Virgins to Christ that is free from the leaven of Superstition idolatrie and humane traditions such a Church I say was at Rome in the Apostles dayes and some while after and here is represented in her apostacy by this woman the same Church as shall appear by that which followes Isa 1.21 But how is she now become a harlot Because as of old Ierusalem that holy City casting off the worship of God and polluting her selfe with traditions superstitions and idolatrie is therefore called an Harlot So the Christian Church as Egesippus witnesseth in Eusebius remained not long after the Apostles death a chast Virgin But touching the declining condition of the Church and especially that of Rome enough hath bin spoken in the foregoing Visions and more shall bee said hereafter The fornication of kings with the Romish whore 2. With whom the Kings committed fornication The cause of her judgement is more expresly signified viz. her Fornication with the Kings of the Earth for this is a noble Strumpet enticing Monarchs and Kings of the Earth to lie with her But how by perswading the kings her lovers under the Title of the Catholicke Faith to receive her Superstitions Idol-worship Decrees and Decretalls and so bewitching all of them by her faire shew of holinesse that as Samson was enslaved to Dalilah and Hercules to Omphala so these willingly serve dedicate and give themselves and their kingdomes as Tributaries to the Apostolicall Sea Christs Vicar and Peters Successour that avaricious Strumpet Now who these Kings of the Earth are we shall see in the opening of the hornes To the Kings are joyned the Inhavitants of the Earth that is Earthly men Idolaters and sworne enemies of the Gospell for with these also shee playeth the Harlot as despising no sorts of people but with an unsatiable lust doth promiscuously prostitute her selfe unto all both rich and poore bond and free Imprinting the Character of her Idolatry on them all Recogn lib. 9 and giving them power to buy and sell her spirituall wares herein imitating those women of Susia who anointing themselves as Clemens writeth with costly ointments and adorned with Ornaments and precious Stones like unto this Whore verse 4. used to goe abroad with great Pompe accompanied with hand-maids indifferently alluring whosoever would whither strangers or servants to commit follie with them This being permitted them by their owne Husbands By the wine of her Fornication hee understands the glorious Superstitions and Magnificence of the Apostolicall Sea and Vizard of the Catholicke Church The wine of fornication the which earthly men have as greedily embraced as thirsty lovers drink the wine offered them by their beloved ones Therefore they are said to be made drunke because being bewitched with a blind love of Superstitions they stand for their Idols beyond all sense and reason furiously hating and persecuting the Gospell of CHRIST If thou kill a man it s a finne with them to bee bought off with a little money Romes idolatry But if thou uncover not thy head to the Idol Image of Marie or turne thy backe upon it it s a wickednesse to bee punished by death as having committed Crimen lesae Majestatis against her Behold the mad drunkennesse of Idolaters occasioned by this wine of Fornication The second Part of the CHAPTER The Vision of the Whore upon the Beast 3 So he carried me away in the Spirit into the wildernesse And I saw a woman sit vpon a scarlet coloured Beast full of names of blasphemy having seven heads and ten hornes 4 And the woman was arrayed in purple and scarlet colour and decked with gold and precious stones and pearles having a golden cup in her hand full of abominations and filthinesse of her fornication 5 And upon her forehead was a Name written Mystery Babylon the Great The Mother of Harlots And abominations of the Earth 6 And I saw the woman drunken with the blood of the Saints and with the blood of the Martyrs of Iesus and when I saw her I wondred with great admiration THE COMMENTARY AND he led me in the Spirit Thus much of the Preface Now followes the first Act of the Vision Where first we are to observe the motion unto the same and the place In that Iohn doth againe say he was led by the spirit as Chapter 1.10 and Chapter 4.2 it shewes that hee was not in a continuall Extasie of Visions The motion unto the Vision was not of the body but the minde for bodily he remained in Patmos beholding there the wildernesse and the sights with the eyes of his mind like as Ezechiell bodily remaining in Chaldea was in spirit in the Temple of Ierusalem The place where he saw this was the wildernesse But what Is the Woman the Beast Rome and Antichrist in the Wildernesse Do they not inhabit the largest possessions and most sumptuous palaces I do not dislike that some understand by wildernesse Gentlilisme which Antichrist under the name of Christ hath brought into the Church hence in Chapter 11.1 the Antichristian Clergy is signified by the name of Gentiles And indeed the Antichristians imitating the Paganes do fall downe before Idols of wood and stone made with hands And as Paganes so Antichristians make God beholding to them by the merit of workes save onely that these abuse the holy Name of Christ as a pretence for their Idolatry which the other know not of Notwithstanding in my opinion there is an higher mysterie in it Before Chap. 12. the chast Woman Mother or Church being persecuted by the Dragon fled into the wildernesse when as after Constantines time being shaken with the floodes of Heresies and Superstitions she withdrew her selfe by degrees out of the sight of men Now here Iohn sheweth what he saw in the wildernesse in stead of that woman He saw indeed a Woman also or Church but a whorisâ—â— woman or adulterous Church riding on a beast that is being Antichristian There I say where before he saw the Woman clothed with the Sun the chast spouse of Christ viz. at Rome he now finds a whorish woman This forsooth is that continuall succession of the Romish Popes This is the venerable antiquity of the Popish Church The succession of the Romish Chur. to wit like as in the wildernesse the whorish woman succeeded the chast woman and banished matrone so at Rome the whorish Apostaticall succeeded the true Apostolicall Church and in place of Bishops holy Martyrs and Confessours excelling in faith and godlinesse are come in the great high Priests of Rome terming themselves universall Monarchs being indeed proud and wicked Idolaters who as Genebrard confesseth are altogether fallen away from the
vertue of their Ancestours and are rather Apostaticall then Apostolicall Rome therefore and Popery is a wildernesse not properly for the former is a policie Lib. 4. chronol â— 553 and the latter containes many Common-wealths but spiritually the true Church being vanished thence like as a wildernesse is remote from mens eyes and in which the adulterous Church hath succeeded the true of this see Chap. 12.14 see also Hieron ad Algasiam Quest 11. I saw a wom in sitting on a Beast A monstrons vision A woman being of the weaker Sex and trembling as it were at the sight of a mouse how she should not then be afraid of so cruell a Beast But she mounts on the beast guides and sets him forward The holy Ghost hereby intimating that this woman being stirred up by the infernall spirits did with more then humane audacity climbe upon and bring this beast under the yoake Now let us briefly consider who this woman is who the beast and what the sitting on the beast doth signifie That this woman is Rome is so clearly declared by the Angell The woman is Rome that the Iesuites dare no more deny the same For Ribera howsoever on this place he seeks to shift off the matter and altogether passeth by verse 18. In Apoc. c. 17. se 5. cap. 14.33 et seq yet he denies not but that as before under the name of a Cay so here under the name of a woman Babylon is spoken of Now that Babylon denotes Popish Rome wee have before clearely proved Bellarmine howsoever he jestingly contendeth that Ierusalem shall be the Seat of Antichrist yet at length he granteth that Rome Lib. 3. de p R c. 13 yea Popish Rome is the scarlet coloured whore to be burnt by the Kings but he miserably intangles himselfe for if Popish Rome be the purpled whore and the same whore is that great Babylon which certainly is the Seat and habitation of Antichrist then Popish Rome must needs be Antichrists seat which notwithstanding both the Iesuites deny Neither doth that fiction helpe them viz. that Popish Rome shall be burnt by the ten Kings before the comming of Antichrist and therefore cannot possible be Antichrists Seat for this Fiction is not onely contradictory to it selfe but is greatly reproachfull to the Pope also First it is inconsistent Inconsistent because thus the whore should have bin burnt before she had committed fornication with the Kings and inhabiters of the earth and before she rode on the beast Antichrist that is she should be punished before she had sinned whereas the cause of her burning and punishment must necessarily goe before her punishment Now the only cause of Babylons judgement shal be her Antichristian whoredome and riding on Antichrist that is her Antichristianisme Rome therefore shall commit Antichristian fornication and bee the Seat of Antichrist before it be burnt Secondly And opprobrious to the Pope and cardinalls Nothing can be imagined more contumelious against the Pope then this Fiction for if Popish Rome is to bee burnt for her Antichristian sornication then of necessity the Jesuites must confesse one of these two things Either that the Pope doth or shall give to drink the wine of Antichristian fornication to the Kings of the earth for this cannot be understood of any other whoredome and so the Pope now is or shall be the Antichrist Or that the Pope with his Cardinalls shall some time or other be taken with such a Lethargy of Prophannesse and be so carelesse in their office as to suffer the wine of the Babylonish fornication to increase in their Citie and Church and then to be given unto the Kings of the earth Now could this cursed wine grow in Rome except the Pope and Cardinalls were the Authors and furtherers thereof And by whom if not by themselves should it from Rome be proffered unto the kings of the earth Let them therefore take which of these two they will and it must necessarily follow that Rome is Antichrists seat and the Pope Antichrist Thus much touching the woman The summe of the mystery is this The woman as she is a woman is the Church see Chapter 11.1 as she is whorish the false and adulterous Church as she to scarlet coloured making the Kings and inhabitants of the earth to drinke of the wine c. she is the universall Church giving the law to all as shee rides on the Beast The sum of the mystery of the Raâ—â—ish whâ—re the Antichristian Church armed with both swords as she sits on seven mountaines she denotes the adultorous Catholicke Antichristian Romane Church Touching the beast the adversaries doe wonderfully contradict themselves in their writings Ribera makes the beast to be the devil reigning or the kingdom of the devill but it s a false glosse and were it true it would no way salve the Pope and Rome First This beast as not the devill reigning this beast was not yet in Iohns time but was to ascend out of the pit but the kingdome of the devill was in his time most cruelly exercised by the Romane tyrants against the godly Christ indeed destroyed Satans kingdome so far as concerned spirituall violence but not as yet in respect of civill tyranny This beast therefore is not the kingdom of the devill or the devill reigning Secondly the Dragon and the beast are not the same for the Dragon gives his throne to the beast And the beast receives his authority from the Dragon In their punishment also they are distinguished as is manifest by comparing Chap. 19.20 with Chap. 20.10 Now the dragon is the devill that old serpent The beast therefore is not the devill Thirdly this beast so far as he comes up out of the pit is the same mentioned in Chapter 11.7 who is there said to ascend out of the bottomlesse pit and Chap. 13.1 out of the Sea Therefore hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou sawest to wit before Chap. 11. 13. but that beast was Antichrist And therefore this also The major Ribera labours to disprove by a grammaticall reason because the beast in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article that we might understand saith he that here the woman and beast are brought in which were not before but this reason is vaine and of no validity for by that which went before it is plaine why the article is not put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman viz. because in the first verse he had with a double article called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great whore Therefore it was not needfull here againe to repeat the article And in that he cals the beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth not argue him to bee a divers beast from the former for though the article be ommitted yet
Papists on the foreheads of Romane Tyrants as if they made Alexander the Great Priest of Cybele The cruelty therefore of Papall Rome horriblie exercised above six hundred yeeres hath made the whore drunke But here they will demaund which of the Saints the Popes have killed with their own hands or with whose blood they have bin made drunke As if forsooth the woman be not therefore drunke with blood because shee her selfe hath not with her owne hands made the gallowes swords fires and other deadly weapons wherwith the Saints have bin taken away Histories do witnesse by what cunning endeavours the Romish Antichrist hath stirred up Christian Kings and Princes to rage even against their owne bowells and those chiefly whom under the name of Waldenses Albigenses Leonists Wiclevists Hussites Lutheranes and Hugonots they condemned as Heretickes because they refused to take in the vemone of her whorish cup. Read the bookes of Martyrs of the French Germanes and English and principally the Acts of the Spanish Inquisition and not to be tedious See Abbat demonstra Antichri Chap. 7. where Bellarmines subtilties touching the future persecution of the Church under Antichrist are refuted Read I say these and thou shalt sufficiently understand the bloody surfet of this whore which to this day wherever she hath any footing doth vomit and breath out cruelties and still thirsteth after more blood and so will untill the heavenly Iudge put an end to her fury And I wondred with great admiration Hitherto the Vision the interpretation followes occasioned by Iohns admiration He wondred with great admiration that is very much But at what was it at the monstrous beast nay this he had seene before At what then Is it at the woman riding on the beast yes verily as at that so also at all other wondrous things in the woman viz. her attire whorish luxury the title on her forehead and bloody drunkennesse Iohn wonders not with an admiration of worship as did the inhabitants of the earth Chap. 13.3 but it was an humane astonishment at so horrid a sight and desire to know the mystery for as yet he knew not what was meant by the woman neither by her riding on the beast The third Part of the CHAPTER The VISION Interpreted 7 And the Angell said unto me Wherefore didst thou marveile I will tell thee the mysterie of the woman and of the beast that carrieth her which hath the seven heads and ten hornes 8 The Beast that thou sawest was and is not and shall ascend out of the bottomlesse pit and goe into perdition and they that dwell on the earth shall wonder whose names are not written in the booke of life from the foundation of the world when they beheld the beast that was and is not and yet is 9 And here is the minde which hath wisedome The seven heads are seven mountaines on which the woman sitteth 10 And there are seven kings five are fallen and one is and the other is not yet come and when he commeth he must continue a short space 11 And the beast that was and is not even he is the eight and is of the seven and goeth into perdition 12 And the ten hornes which thou sawest are ten Kings which have received no Kingdome as yet but receive power as Kings one houre with the beast 13 These have one minde and shall give their power and strength unto the Beast 14 These shall make war with the Lambe and the Lambe shall overcome them For hee is the Lord of lords and King of kings and they that are with him are called and chosen and faithfull 15 And he saith unto me the waters which thou sawest where the whore sitteth are peoples multitudes and nations and tongues 16 And the ten hornes which thou sawest upon the Beast these shall hate the whore and shall make her desolate and naked and shall eate her flesh and burne her with fire 17 For God hath put in their hearts to fulfill his will and to agree and give their kingdome unto the beast untill the words of God shall bee fullfilled 18 And the woman which thou sawest is that great City which reigneth over the Kings of the earth THE COMMENTARY AND the Angell said to mee Here we have fullfilled the promise hee that seeketh findeth To him that desireth wisedome it shall be given Of old admiration begate Philosophy here it begets prophesie The Angell observing Iohns desire by his countenance doth of himselfe open the mystery to him Why didst thou marveile He blames him not Mat 7 8 Iames 2.5 but shewes his desire to reveale the secret as if he should say I see thou art astonished at the wondrous sight but go to I will open the whole mystery now unto thee The mystery of the woman The old Version The sacrament which Ribera approveth because both words signifie somewhat that is secret and lies hid in another thing And the Church saith he hath seven such Sacraments But why then do they not also reckon the purple and cup of the whore among their sacraments And why did they not render also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystery in ver 5. by the word Sacrament that so Babylon herselfe might become a sacrament unto them 8. The Beast which thou sawest was and is not The Interpretation of the Beast followeth first of the whole secondly of the parts that is of the seven heads and ten hornes lastly of the woman but aenigmatically touching which perhaps thou maist say as Aristotle said of riddles or deepe sentences Gel lib 20 cap. 4 that they are so published as if they were not at all published so this Vision is so expounded as if it were not in the least expounded And so it is neither did it otherwise beseeme the Prophesie Why the explication of the beast is darke It was enough that the spirit did declare the future events by such signes as might not provoke the wicked And by which the godly through continuall searching might attaine some knowledge of the Mysterie Vnto the wicked the matter ought certainely to remaine obscure least foreknowing the events they might furiously presume to hinder the same and their rage bee the more encreased But as for the godly the holy Ghost would stir them up by an aenigmaticall interpretation to the end they should the more carefully attend to the events and histories of their times Notwithstanding all things are not ininvolved with such darke sentences but that he doth bewray with Characters evident enough to such as do not willingly shut their eyes both the beast that his seven heads are the seven hills of the City Rome and the woman that she is the Romane City and Church These Characters therefore are as it were the Touchstone of our interpretation because they will point out unto us as with the finger the beast and the woman To the Beast he ascribes foure conditions or states according to the times He was and is not and shall ascend
began to be or shall be as in the following words Is of the seventh for shall be Goeth into perdition for shall goe by an enallage of the Tence usuall to Iohn for he speaketh of the rising and future destruction of the Beast the Eight King The Eighth King that is the eighth Regiment consisting of an Ecclesiasticall and Politicall Monarchy Thus the sense is plaine Then the Beast shall be the Eighth King that is the eigth Regiment or Romane Pontificacie being Ecclesiasticall and Politicall much differing herein from the seven heads because they onely had a politicall Monarchy which the Pope shall joyne with the Ecclesiasticall having in his bands the Empire and Pontificacie together armed with both swords and saying Behold here are two swords EGO SVM PONTIFEX EGO SVM CAESAR I am the High Priest I am Caesar Therefore hee is much unlike to the other Kings for they all of them were politicall onely but this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall and secular or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and having a twofold originall out of the Earth and Sea exercâ—â—ng under pretence of Ecclesiasticall power his secular Monarchy by translating Kingdomes setting up and casting downe Kings and Emperours at his pleasure rightly therefore hee shall be named the Eight That which is added And is of the seven for shall be is not to bee taken as if the Beast were also the head or one of the heads which hath deceived some Expositours for there is a difference betweene the whole and a part the Beast and the head but it implies that the Beast shall himself exercise the Monarchicall power which before had bin in the seven heads yet in another forme and under another title to wit by his hornes touching which it followeth And goeth into perdition for shall goe In the former member the Angell intimated the three states of the Beast before expounded in verse 8. First in which he had bin The second in which he was not The third in which he came to be the Eight King Here he addes the fourth in which he shall goe into perdition Now as he ascended not all at once out of the bottomlesse pit but by degrees and was almost five hundred yeers ere he came to his full height of both Monarchies so he shall goe into perdition not on a sudden but by little and little Therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he goeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runneth but step by step and as it were by the same degrees that he ascended out of the pit so shall he descend into the same The Beast began to goe into perdition in the age of our predecessours when the Gospell being againe restored The beast begins to go into perdition his fraud was manifested and his impostures laid open to the view of the world viz. his lies as that he is Christs Vicar Peters Successour Moâ—arch Head Spouse of the Church and the rest of his proud and foolish Titles when as also the waters of Euphrates began to be dryed up and the Tributes and Revenues of the Romish spirituall wares were forbidden in Germany France England Scotland Denmarcke Sweethland and Bohemia And he daily goes forward the divine judgement pressing him more and more unto destruction by revealing the light of the Gospell to divers kingdomes Provinces and Cities who shall detest the Beast untill he come to his last period the time whereof the LORD knoweth and so set his last foot into destruction 12 And the ten hornes We have seen the heads of the Beast Now let us view his hornes Touching which first the false opinion is to be refuted and in the next place the true sence to be sought out Ribera In Apoc. Chap. 10.11 Lib. 30 de p. R. Cap 16. and Bellarmine feine that towards the end of the world ten Kings shall divide the Romane Empire between them Woe therefore to our Emperour and reigne thorowout the whole earth one houre that is a very short time before Antichrists comming but that Antichrist when hee is come shall kill three of these Kings viz. of Egypt Lybia and Aethiopia making the other seven to yeeld unto him And least this fiction should not bee beleeved they labour to prove the same by the oracle of Daniel Chapter 7.24 And the ten bornes out of this kingdome are ten Kings that shall arise and another shall rise after them and hee shall bee greater then the first and shall subdue three Kings And Chapter 11.43 Hee shall have power over the treasures of gold and silver and over all the pretious things of Egypt and the Lybians and Aethiopians shall be at his steps That these things are spoken of Antichrist they prove by the authority of Jerom who in his Commentary on that place saith that all Ecclesiasticall Writers affirme that neer the end of the world when the Kingdome of the Romanes shall be destroyed ten Kings shall arise and divide the Romane World among them and that an Eleventh a lâ—tlâ— out shall stand up Antichrist who is to overcome three of thâ—â—◠〈◊〉 Kingâ—â— viz. of Egypt Lybia Aethiopia Who beeing overcome the otâ—â—â— also sâ—all submit unto the Conquerour But surely it is not the propertie of a good Interpreter to expound one darke thing by another and that as darke as the other for this is as the saying is Daniels Oracle most divers from this to beg the Question The type in Danâ—el is no lesse obscure then this of Iohn what will they then prove by that Besides the Type there is unlike to this in every particular so that we cannot but wonder considering the present light of doctrine and helpe of histories at the impudencie of these Interpreters The Fathers whom they pretend are to be excused though they delivered some things amisse of matters so remote seeing they had not the meanes which wee have now The dissimilitude I spake of appeareth The dissimilitude There the ten hornes are of the fouâ—â—h Beast which according to the received opinion was the Romane Empire according to others the Asian kingdome of the Seleucians erected by Selâ—â—cus Nicanor one of Alexanders foure Princes Here the ten hornes are of the Beast who according to Ribera is the devill Now are the hornes of the Romane Empire the hornes of the devill There between the â—â—n hornes did arise a little horâ—e Here nothing is spoken of that little horne There the little horne plucked up three hornes Here the plucking up of the three â—â—ornes is not mentioned There the Angell expoundeth that the little horne is a king arising from a meane estate who was to suppresse the other three Kings Nothing of this in the whole Revelation But the spirit of God would not certainely have passed all this by if any such thing should have happened in the end of the world There the little horne was Artiochus Epiphanes who expelled Ptolomaeus Philopator Seleucus and Demetrius these three Kings out of their
and sufficiently bin punished And Zach 9.12 he promiseth to the new Church double happines or double benefits in respect of the old Church Even to day doe I declare that I will render double unto thee So here Double unto her double for punish her sufficiently according to her deserts In which sense also Christ saith Luk. 6.38 Good measure pressed down and shaken together and running over shall men give into your bosome Wherfore he wills not that the punishment should exceed measure Vnto the third It is a malicious cavill from the aequivocation or double meaning of the Phrase for to render double unto Antichrist according to his workes is not to recompence his wickednesse with twice as much wickednesse for the heavenly voice cannot command sin but to inflict double punishment on him For the works of Antichrist wherwith he afflicts the godly in respect indeed of himselfe are most vile sins but in respect of the godly afflicted by him they are but sorrowes and torments which only they are commanded to double to Antichrist for thus God himselfe interpreteth it ver 7. how much she hath glorified herselfe and lived deliciously so much sorrow and TORMENT give her 7. Because she saith in her heart The Pompe and riot of Rome is so plainly set forth as the chief cause of its destruction as that it cannot be denied but he speaketh of Popish Rome who in the foregoing words is commanded to be brought low by sorrow and torment by how much she had glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herselfe by pride and deliciousnes Now what Nation or City in pompe glory deliciousnes is equall to Rome She alone these thousand years hath gloried to be Head of all Churches in Christendome The Pope hath made himself Vniversall Bishop from whom the whole world is to receive Rights and coactive Lawes Which arrogancy Gregory I. expressely attributes to Antichrist saying I confidently say that whosoever calleth himselfe or desireth to bee called VNIVERSAL PRIEST in his exaltation is afore-runner of Antichrist because by pride he sets himselfe before all The pride therefore and arrogancy of Rome is nothing save the Antichristian Monarchy of the Pope of Rome He indeed boasteth to have received the same of CHRIST But here the Holy Ghost makes him a lyar For Babylon hath glorified herselfe That is hath usurped and taken the same unto her by wicked devices with all deceitfullnes of unrighteousnes And therefore the Lord who is an enemy to pride will justly cast her downe by how much shee hath exalted herselfe according to that saying Luk 14.11 1. Pet 5 6. Whosoever exalteth himselfe shall be abased And that of Peter God resisteth the proud This pride of the Romish Sea doth most manifestly appeare by her shamefull boasting and Thrasonicall lifting up I sit a Queene and am no Widow and shall see no sorrow It is an allusion unto the boasting of Ancient Babylon with which the Lords upbraides her Isa 47.8 Thou sayest saith he in thine heart I am and none else besides mee I shall not sit a Widow neither know the losse of children Thus Babylon gloried because of the Monarchie as having none equall or superiour in strength and power but like an Empresse had all Provinces and Kingdoms under her neither could be endammaged or overthrowne by any The vanity of this arrogancy God doth there reproove and the event confirm'd it for not long after she was overthrown by Cyrus and the Persians The pride of the Romish Sea is no lesse Not only saying in her heart but publikely boasting so much Now the words here are a proper Mimesis or imitation of the words by which the Popes of Rome and their flatterers have hitherto bin accustomed to glorifie themselves I sit A word proper to the Pope for he boasteth that he sits that is reigneth and Commands in the Chaire of Peter the Apostolicall Seat Namely to manifest that he is the Sonne of perdition who as the Apostle saith 2 Thes 2.4 SITS in the Temple of God thus this Angell sheweth him sitting on the Beast that is like Antichrist swaying the Romane Empire I sit a Queene And this is proper to Rome for she boasteth that she is Lady Staplet Relact Princip Edit Anno. 1596. or Queene of all Churches and Kingdomes In signe whereof they paint the Church of Rome sitting as a Queene on a Throne Crowned with a royall Diadem holding in her right hand the Booke of Decretalls with a Papall Cope on it in her left hand two Keyes crosewise treading under her feet the Heretickes Luther and Calvin with their Bibles Is not this to sit a Queene My Anonymus thus I sit as a Queene to wit ruling all and exceeding all in the riches and glory of the World and therefore I am a Queene as well in secular honour as in spirituall dignitie And am no widow This also is Romes language who boasteth that as she is Mother of Churches so the Spouse of Christ whom Christ will never forsake who can never erre be defiled or slip to wit having the Holy Ghost as friend to the Bridegrom allwayes to preserve her Chastity Anonymus as though he had been living in our times Thus I am no Widow Although the greater part is turned to Christianitie and gone from mee because as yet a great part of Christendome holds with mee and I have singular consolation in the Subsidies of Simonists And shall see no sorrow Either by losse of children or any other calamity This boasting also is proper to Rome whose Parasites would perswade all men That Rome is the Church built on the rocke against which the gates of hell shall not prevaile that she is Peters Boate which may be tossed hurled shaken with the winds but cannot be sunke by the waves Hence Bellarmine gives two notes of the Catholicke Romane Church The prosperity of the defenders and unhappinesse of Romes adversaries Anonymus And shall see no sorrow which my adversaries threaten shall befall me in Hell The summe is That this Cathedrall Queene is the Romish Seat the Lady of all Churches Kingdomes Bishops and Kings Now how truely she boasteth that she shall allwayes be free from widow-hood losse of children and sorrow let us hear further 8. Therefore shall her Plagues come in one day The pride and security of Rome is here reprooved by a deadly sentence pronounced by God after the manner of a Iudge as it were on the Tribunall And 1. he shews the equity thereof 2. Swiftnesse 3. The grievousnesse 4. The necessity The judgement shall be just for it shall be inflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore that is because of the pride riot and sins even now reckoned up and confessed He will most swiftly fall upon her in her security for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one day which is taken out of Isai 47.9 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one houre as it is in ver 10. shall her plagues come she shall not bee besieged
to God Iehovah which againe plainely proveth the Divinitie of Christ our Lord. 16. And he hath on his vesture and on his thigh That he may once for all fullie set forth the invineible power and immense Majestie of this Iudge he cals him King of kings and Lord of lords The which title many Monarchs have indeed arrogated to themselves as Nebuchad-nezzar Xerxes Alexander but falsely It beeing proper to this Captaine who alone is the Monarch of Heaven and earth for to him alone is given all power in Heaven and earth Given I say not onely in time according to the dispensation of the flesh through his exaltation at the right hand of God but also from al eternity according to the nature of the Dietie by eternal generation of the Father As the Father hath life in himself viz. from eternity So he hath given to the Son to have life in himself viz. from eternity that as all men honour the Father so they should honour the Sonne also Therefore he hath this title King of kings and Lord of lords common with the Father as being one God with the Father The xxxviii argument of Christs Dietie whom the Apostle sets forth by this his proper title which again is an evident argument of Christs Dietie Now how the Samosatenian hereticks labour to shift this off with the vindicating of the same hath before bin expounded on Chap. 17.14 This name he hath written on his garment to signify that the Divine Power and Majesty of this Captaine shall then be apparent to all creatures that he may be openly acknowledged worshiped by all It is written also on his thigh to denote the eternity of his power and Monarchie For by the thigh the scripture usually vnderstands the generative force and propagation of posterity as often we have it in Genesis and Exodus Therefore he carries the name on his thigh because his kingdome shal be propagated endure to all posterities that is unto eternity 17. And I saw an Angell standing Thus much touching the honourable armies the troopes of Angels Now other administring forces are called foorth which in some manner are to be imployed in executing vengeance viz. all the ravenous birds of heaven Notwithstanding they are not called to the fight but are invited to the banquet Who this Angel standing in the Sunne should bee needs not curiously to be enquired after He was an he rauld proclaiming the Captaines comming being an Angel either really or in appearance For Iohn records what he saw Neither is it necessarie to seeke for mysteries in every circumstance of the visions He cals him indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Angel for A CERTAIN ANGEL because he stood before the other without the Camp going before like an Herauld of armes Standing in the Sunne That is in the midst of heaven in a cleare and high place that he might be seen and heard of al the foules which serves to the decencie of the Action For Heraulds when they publish the Edicts of Princes Vsually stand in some Eminent place that they may be the better seene of all men And here I seeke no other my stery And cryed with a great voyce Like as Heraulds use to doe that they may be heard afar off also the efficacie of the voyce is here noted for this cry shal not be in vaine but at the very instant the foules are in readinesse Now perhaps we may say that this Angel is the Archangel this voice that great trumpet of God with which Christ shall descend on the clouds 1 Thessa 4.16 Come and gather your selves together unto the supper This whole Propheticall allegory is taken out of 39. of Ezech. v. 17. For the Revelation hath many things common with the visions of Ezekiel and Zacharie There the Prophet thus prophesieth against Gog and Magog understood by many to be the two Antichrists viz. the Turke the Pope touching which we shal Treat in the following Chap. v. 8. Assemble your selves come gather your selves on every side to my sacrifice Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slaughter that J doe slay for you The comparing of the present place with Ez. 39.17 even a great sacrifice upon the mountaines of Israel that ye may eat flesh and drinke blood Ye shall eate the flesh of the mighty and drink the blood of the Princes of the earth of Rams of Lambs and of goats c. Al things are alike save that the Prophet is there commanded to proclaime Here the Angel proclaimeth There both the fowles and beasts also are called here the fowles onely There they are called to the sacrifice Here to the Supper of the great God There to eat flesh and drinke blood here onely to eate flesh There to eat the flesh of the Mighty and the Princes of the earth here to eat the flesh of Kings Captains mighty men of horses and of them that ride on them of free-men and bond-men of small and great c. The sense of both Allegories is the same This indeed shall not Litterallie be accomplished at the last judgement for the birds of the ayre and beasts of the field with all the elements shall be consumed with fire But under this similitude is set forth the horrour of the last judgement For as after some bloodie combate the Ravenous birds as Crowes Ravens Kites and such like Harpies flie to the prey as it were to some great Feast and feed upon the dead carkeises so after the like manner the enemies beeing overthrowne by a great slaughter and torne as it were by vultures shall be cast into the everlasting fire of hell This supper therefore is the judgement of God it self by which the wicked shall be consumed He cals it the Supper of the great God Because it shal be prepared by him The xxxix argument of Chr. deity Now This great God is the same who even now was called the King of kings and Lord of lords viz. Christ the Iudge which again is an evident argument of his Divinity 18 That ye may eate the flesh of kings To wit of the earth whom the three uncleane spirits gathered in Harmageddon to fight against the Lamb in defence of the Beast Chap. 16.14 It seemes to be doubtful whither these kings be those ten who were as in Chap. 17. to give al their power to the Beast to fight with the Lamb and be overcome by him The reason of the doubt ariseth hence that those ten kings should hate the whore and burne her with fire that is destroy Rome the seate of Antichrist But it is not probable that they should defend the Beast who shall destroy the whore and seat of the Beast The thing therefore shall be thus If not all yet certainely many of those Ten Kings forsaking the Papacy shall turne to Christ and destroy Rome And that which many shall doe all are said to doe yet some shall still adhere to Popery who after the burning of Rome shall
to the Saints through the presence of the Lord. But more shal be said of this opinion in ver 5.6 These things therefore shall suffice touching the Termes of the thousand yeers It followeth III. What was the condition of the godly first on earth afterward in heaven in these thousand yeers The Explication of this Question is contained in Verses 4.5.6 which now we come to Treat of 4. And I saw Thrones Beza Then I saw but it is better copulatively And I saw for also I saw least these things should be thought to be done after Satans binding a thousand yeers For Iohn saw both Satan bound in the bottomlesse pit and thrones set in Heaven all at one time Augustin doth very well joyne these things to the former and observeth the scope although he vary in the explication of the Thrones When saith he he had said that the devill was to be bound a thousand yeers and afterward to be loosed a little season by and by by recapitulating what in these thousand yeers the Church did or was done in her And I saw saith hee Seats and them that sate upon them and judgement was given unto them we may not thinke this to be spoken of the last Judgement Thus far he saith well but he addeth But Seats or Thrones of the Officers by whom the Church is now governed In this he strayeth from the Scope for Iohn intended to speake not of the Hierarchy of the Church but of the lot of the godly what that was in the meane while both corporally on Earth and spiritually in Heaven And indeed as for the corporall condition of such as among the Gentiles had received the Faith he saw the same troublesome and bloody for he saith they were beheaded for the witnesse of Jesus that is both by Heathenish Tyrants and Hereticks in the first six hundred yeers of the thousand Secondly they were slain by the Beast because they would not worship him and his Image nor receive his Character This was the lot of the Godly upon Earth representing the first Act of this Vision But their spirituall condition he saw to be joyfull and royall because these slaine or beheaded however in the eyes of the ungodly thought to be miserable and that they perished yet sate on thrones lived and reigned with Christ those thousand yeers This was the lot of the Martyrs in Heaven exhibiting the second Act of this Vision If this sense and meaning of the fourth verse be well observed there will be little obscurity in the place otherwise most obscure For hence it appeareth as I said in the Preface that in this Verse is briefly contained the first Act of this Vision touching the calamities of the Church under the Romane Tyrants Hereticks and Antichrist beginning to rage as also the second Act touching the consolations of the Godly who in those thousand yeers shed their blood for the witnesse of the truth Iohn therefore expounded what he saw 1. Thrones 2. them that sate thereon 3. their state and condition I saw thrones Thrones or Seats are placed either for rest for judgement or the Kingdome Before in Chap. 4.4 he saw foure and twenty Thrones and so many Elders sitting on them that is resting from their labours as also adorned with judiciary and royall Dignity These thrones may bee understood as placed for all the said ends but properly for the Kingdome as is shewed in the end of the Verse And they sate upon them Kathizein is properly transitive to place or cause to sit Thuryd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing his Army Often also neutrally to sit Because an action may passe into the Actor himselfe or a man may place himselfe which is to sit This transition is expressed in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he placed himself in Hithpael that is sate down So the transitive signification remaineth whether it be rendred they sate or placed themselves upon them Iohn therefore saw thrones not empty but having Sitters on them But who were they by and by he names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soules of the slaine with the sword but first he shewes what honour was done unto them And judgement was given unto them This Judgement some understand actively of power given to judge the Adversaries Others passively of the judgement spoken unto them against the Adversaries But nothing of such a judgement doth appeare in the Text And Augustine in the fore-alleadged place hath rightly observed that here is not yet treated of the last Iudgement which shall at length bee described in the end of the Chapter I therefore take this Iudgement to bee the royall Dignity given unto them as in Psal 72.1 O God give thy Iudgements to the King because by and by it is referred to the Kingdome And they reigned with CHRIST And the soules Now he nameth those that he saw sitting on the Thrones the soules of them that were beheaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is referred to the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw and declaratively to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate as if he should say I saw soules sitting on the thrones as Brightman and Tossanus have well observed Now he makes two rankes of such as sate Martyrs and Confessours The Periphrasis of the Martyrs is the soules of them that were beheaded that is put to death any kind of way These again he destinguisheth by the times from the distinct cause of their Martyrdom for some were slaine for the witnesse of JESVS others for the Word of GOD. The witnesse of Iesus He meaneth the Gospell of Christ as in Chap. 19.10 for the cause whereof the Gentiles that were converted to the Faith seeing they professed and testified the same with great zeale were troubled and murthered by divers kinds of torments throughout the whole Romane Empire by cruell Tyrants in the first three hundred yeers Now he seeth the soules of these sitting upon Thrones not indeed on Earth but in Heaven neither as yet restored to their bodies as the Chiliasts would have it but without them otherwise he would not have said I saw the soules of them that were beheaded but rather I saw them that were beheaded the which Augustine in the said place hath rightly observed How Iohn could see the soules which are invisible neither are we to enquire how he saw these soules being invisible spirits for he saw them by the Spirit of his minde not with his bodily eyes Now these soules to adde this in a word for the greatest part are the same which Iohn saw under the Altar in the second Vision at the opening of the fift Seale who requiring avengement of their blood had white robes given them and were bid to rest untill c. Here therefore he seeth the same sitting or resting on Thrones Touching the other ranke of Martyrs he saith And for the word of God It is no Tautologie for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word
see Chap. 1. ver 6. Chap. 5.10 The future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be denyeth not that now also the Faithfull are Priests of God but noteth the continuation and consummation of our Priestly dignity in the world to come Hence first it appeareth seeing the Scripture extendeth the Spirituall-Priesthood unto all the regenerate that are washed from their sinnes in the blood of Christ 1. Pet. 2.5.9 Rev. 1.5.6 that this priviledge doth so agree unto the blessed Martyrs as it derogates nothing from other Confessours and regenerate Secondly that for the same cause the First resurrection v. 5. is not to be understood corporally but spiritually because otherwise the Martyrs alone should become Priests of God and of Christ in case they alone should have part in the first Resurrection And shall reigne with him a thousand yeeres The third blessednesse and priviledge of them that live againe is to reigne with God and Christ a thousand yeeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him saith he to denote the unity of both persons in the deity XLII Argument of Christs deity But who shall reigne The Martyrs onely or the other blessed also In my former Edition I restrained the same to the Martyrs from verse 4. But having more seriously weighed the whole Epiphonema or exclamatory conclusion I am forced to extend as the Priest-hood and blessed Life so the Kingdome generally unto all that have part in the first Resurrection that is unto all the regenerate And so much the words do demonstrate if well observed For seeing John had said before of the Martyrs in the Praeter Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They reigned with Christ of these he now saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall reign with him in the future Besides touching the Dragons binding and the Martyrs reigning he had before said thrice with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those thousand yeeres Of these now hee saith indefinitely They shall reigne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand yeeres Hence I observe this diversity both in the persons reigning and in the thousand yeeres that John for the comfort of the rest of the Saints and blessed ones doth in this verse extend the Kingdome of the Martyrs with Christ beyond the thousand yeers before defined as if he should say The soules indeed of the Martyrs lived and reigned with Christ those thousand yeers of Satans binding but with them afterwards others also having part in the first Resurrection shall as Priests of God and Christ reigne other thousand yeeres that is for ever and ever as is interpreted Rev. 22.5 Neither matters it that also in ver 2. he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand yeers without an Article and yet definitely for no man but understands that there it ought not to have bin said with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those thousand yeers because no mention was before made of a thousand yeers But afterwards that we might not understand the thousand yeers both of Satans binding of the Martyrs reign with Christ in v. 3.4.5 to be divers but the same it is said rightly with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those thousand yeeres and for the same cause the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is againe repeated ver 7. where he mentioneth the period or end of Satans binding The Second Part of the CHAPTER Touching the new attempt of the Dragon being loosed at the end of the Thousand yeers by the Gentiles and by Gog and Magog against the Church 7. And when the thousand yeeres are expired Satan shall be loosed out of his prison 8. And shall goe out to deceive the Nations which are in the four quarters of the Earth Gog and Magog to gather them together to battle the number of whom is as the sand of the Sea 9. And they went up on the breadth of the Earth and compassed the Campe of the Saints about and the Beloved-City and fire came downe from God out of Heaven and devoured them THE COMMENTARY 7. BVt when the thousand yeeres are expired Now followes the Second part of the Chapter of the loosing and new raging of the Dragon after the thousand fatall yeers were expired containing the THIRD ACT of the last Vision being an amplification of the Churches calamities and combats under both Antichrists of the East and West who shall againe grievously trouble the Christian World as we shewed in the PREFACE And thus at length we come to the explication of the fourth Question before propounded in ver 3. IV. What Satan shall doe after the thousand yeers are expired He had said that Satan being bound with a great chain should be thrust into the bottomlesse pit for a thousand yeers and afterward againe loosed ver 3. and shewing in the following verses what in the meane while was done in the Church and what was the state of the ungodly both without and within Now Kat ' anaphoran or in relation to what was before he saith that Satan was to be loosed after the thousand yeers and expoundeth what he attempted with the successe thereof yet aenigmatically so as this part of the Prophesie is very obscure neither may we scatcely so much as guesse what the meaning thereof is notwithstanding the most diligent Interpreters do thinke that somewhat about the same may bee observed from the Histories of former times whose steps seeing nothing more certain is revealed unto me I am willing to tread in When the thousand were finished In which Satan remained in chaines and in which in the mean while Christ enlarged his Kingdom among the Gentiles and the Martyrs had lived and reigned with him Satan shall be loosed out of his prison Hence it plainely appeareth as before I said that the thousand yeeres of Satans imprisonment and of Christ his kingdom are not diverse but the same for it is said with the Article When THESE thousand yeers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be fulfilled Satan shall be loosed This very thing Austin well observeth saying Lib. 20. de C D. c. 13. The Chiliasts opinion cannot stand That the Scripture by the same thousand yeeres determinates both to wit Satans binding and the Saints reigning Which being observed it appeareth that the Chiliasts opinion cannot stand viz. that Satan should be bound in the sixt Millenary of the world in which they affirme Christ was borne and that in the seventh Millenary the Saints shall reigne with Christ on Earth Besides neither can the opinion of Brightman hold that Satan was bound a thousand yeers from Constantine untill the yeere of our Lord 1300. after which Christ should reigne another thousand yeeres by the Gospell on Earth with his Elect untill the yeer 2300. in which Millenary the Gogish or Turkish battles should be fought whence he gathereth that the truth of the gospell shall triumph among the Nations seven hundred yeers a thing indeed more to be wished then expected with any probability Thus by what hath been said before it is cleare
Notwithstanding all of them in some kinde resemble the violet Neither is the Amethyst much unlike the Iacinct as Plinie noteth The difference is this that the brightnesse of the Amethyst Lib. 37. c. 9 is mixt in the Iacinct It seems to take its name from the vertue thereof for Aristotle writeth that the Amethyst beeing laid to the navel first drawes the vapour of the wine to its selfe then dispels the same and so preserves him that weares it from drunkennesse Whence this Pearle is a Conservative of temperance being derived from the Privative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be drunk They ascribe it to Mathew the last Apostle They who desire to know more about these stones may consult with Artists and Naturalists as Plinie Isodore and in speciall Franciscus Rueus his Book touching pretious stones whence I have briefly taken most of these things It is enough for us to observe that by so many pretious stones then which nothing in the world is accounted more pretious is signified the excellency and firmnesse of the foundation of Salvation 1. Cor. 3.11 the which indeed is and for ever shal be but one onely viz. CHRIST IESVS But set forth under the names of the twelve Apostles because all of them laid the same fully by their preaching all of them I say adorning it by their excellent Faith admirable Charity unwearied Diligence unconquerable Constancy and at last gloriously confirmed the same with their blood laying downe their Lives for the Gospels sake 21. Ioh. 10.2.9 14.6 And the twelve gates Christ is the onely gate of Salvation who saith I am the doore by me if any man enter in he shall finde pasture I am the way the truth and the life no man commeth unto the Father but by mee Notwithstanding here are twelve gates according to the number of the twelve Tribes of Israel as in ver 12. or according to the number of the twelve Disciples of Christ as it seems to Andreas because by their ministerie we come to know the dore and way of Salvation so that they may not unfitly bee called by a Metonymia the twelve gates for the twelve Keepers of the Gates The worth of the gates is set forth by the excellency of the matter For all of them are of most pretious pearles The difference of gemms and pearles Gemmes and Pearles do differ For Gemmes are little pretious stones of divers colours growing in the earth and are reckoned among Metals called by the Germanes EDELGESTEIN Pearles also are little pretious stones white in splendor but growing in shelles They are sometimes called in Latine Vniones because two together are never found in one shell Lib. 9. c. 35 according to Plinie They seeme to signifie that the Teachers of Righteousnesse who have shewed the use of the Gates to bring many to Christ shall shine like unto glorious Pearles in the Heavenly Ierusalem Notwithstanding all these pearles shall receive their brightnesse and excellency from that one most pretious Pearle Mat. 13.48 which is Christ Iesus And the street of the Citie was pure Gold Hitherto of the externall structure and ornament of the Citie Now hee also will shew us the inward beauty thereof The street Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes the publick wayes of the City BEZA renders it Market-place called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spacious place of the Citie commodios for publicke meetings and driving of trade His reason is because in Chap. 22.2 In mid'st of the street seems to be put for In the Market-place And because it is said in the singular Street whereas usually there are many streets in a Citie and but one Market-place The sense is the same for all the streets do lead to the Market The streets and Market-places of a Citie are faire if paved with flint tyles and smooth stones and yet by reason of continuall use they can never be free from durt But the street of this Citie is much more curious It is all gold and that most purely purged of all drosse cleare as glasse like unto the whole Citie ver 18. Now who should dare with defiled feet to tread upon a golden Pavement and a golden Street Therefore here is signified the inward cleannesse and unutterable brightnesse of the Citie together with the most pure and sweet habitation and conversation of the Caelestiall Citizens The Market or rather Court may also metonymically be taken for a civill Common wealth This is wholly of gold Therfore golden righteousnes shal have place among the Citizens But the gates of the new City in this life that is of the Church-Militant are not yet pure gold but carry much durt by which the feet of such as walke thereon are defiled and have need of continuall washing Also the Market or Court is not all gold but as yet subject to many strifes injuries and troubles So that this Golden-Citie cannot bee applied unto the Church-Militant 22 And I saw noe Temple in the same Two things are the principle Ornaments of a Citie The Court and Temple In the former judgement is administred In the Temple religious worship is performed The first he saith is of pure gold for in the new Heaven and in the new Earth shall dwell righteousnesse not in civill contracts or distribution of civill goods which then shall cease but because in the most sweet converse of the Saints unrighteousnesse shall have no place He saith not that he saw a Temple of gold in the Citie for had hee so said it had bin no great matter seeing Solomons Temple did glister with pure gold within by which splendor the magnificence of Christs spirituall Kingdome was figured out Therefore he saith I saw no temple therein whereby hee distinguisheth this Heavenly Citie from the Earthly Ierusalem in which there was a glorious Temple dedicated to Gods worship But in the Coelestiall Ierusalem Iohn saw no temple for here is no need of a place for Church gatherings preaching of the word administration of Sacraments Rites and outward excercises of Religion God is externally worshipped only in this life Ier. 31.34 because the Ecclesiasticall Ministerie shall be no more neither shall God be served with externall worship the which in this life he requires of us to the end he may be honoured of us and our weaknesse and piety sustained by these outward helps for then all rule authoritie and power both Ecclesiasticall and Politicall shall be abolished 1 Cor. 15.24 Then shall the Oracle of Jeremy be fullfilled And they shall teach no more every man his neighbour and every man his brother saying Know the Lord for we shall all from the least unto the greatest bee fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God And therefore no use of a temple For the Lord God Least it should bee thought that this Citie should want so necessary an Ornament for what Citie can bee perfect without a temple and Gods
worship hee sheweth that God himselfe and the Lambe shall bee for a temple unto it However therefore it hath no Temple of stone Marble or gold yet it shall not be destitute of a temple or performe no worship unto God for God himselfe and the Lambe shall be the temple of it And as now God is worshipped and praised with Hymnes and spirituall Songs in Temples So then all the Saints shall exult in God himselfe and in the Lambe himselfe with eternall praises Iubilees and Songs For then God shall be all in all because hee shall fill all things with joy and with his majesty Then shall the Saints worship before God and rejoyce in him without ceasing from one Sabbath unto another Isa 66.23 Rev. 7.25 as above he said They shall stand before the throne serving God day and night in his temple which temple is here shewed not to be materiall but God himself the meaning is In his temple for in God himselfe who shall be a temple unto them Mention also was made of the Coelestiall Temple in Chap. 11. ver 1. Chap. 15. ver 5. But that temple was onely visionall shadowing out the Church-Militant Notwithstanding that in Chap. 11. ver 19. And the temple of God was opened in Heaven we applied not unfitly to the Triumphant-Church because it was the end of the third Vision touching the Catastrophe of all calamities In that he joyntly makes God and the Lambe to bee that one temple of the Saints XLIII Argument of Christs Deity it is a cleare Argument of Christs Deity For if Christ be the temple of all the Saints of necessity He must be immense omnipotent and infinitely good as God himselfe Now hence againe their opinion is overthrowne who interpret these things of the glory of the Church-Militant For neither the Church during her warfare in this life can no more be without a Temple or Church gathering then to want the outward ministerie it selfe 23. And the Citie had no need of the Sun neither of the Moone He expoundeth what in ver 11. he had said touching the light of the Citie In this life no Citie can subsist without the light of the Sunne and Moone But our Citie shall need neither because it shall enjoy a farre greater light the glory of God himselfe and of the Lambe that is that unapprochable light in which God dwelleth He doth not say that it shall have no Sun 1. Tim. 6.16 nor Moon but that it shall not need them to shine in it closely intimating that then indeed these lights shal be for neither shall the New Heaven be deprived of the ornament of the brightest stars which are now so glorious in this present Firmament yea according to that of Isaias Isa 30.26 the light of the Moon shal be like the light of the Sunne that now is and the light of the Sun shal be seven times more bright but then they shall not serve for use of light as now For there shal be no need of a created light when the increated light Gods immense majesty shall enlighten us Wherefore even as now the greater light doth obscure the lesser so then the glory of God shall darken the light of the Sunne and Moone Therefore the whole Citie shall shine continually with the immense light of divine majesty being subject to no change of dayes and nights which now the continuall risings and fallings of the Sun and Moone doe effect so as there is no Citie in the whole world no not under the Pole which hath alwayes light For although the Polarie Regions have the light of the Sun six months yet afterward the Sun going under the Horizon they are as many months in darknesse And the Lambe is the light thereof In the light also he joynes the Lambe unto God to shew that the majesty and glory of both is equall For however the Lambe in respect of his most glorious flesh shal bee under God Notwithstanding in the majesty of his Deity he shal be that one light of the Citie with the Father and the Holy Ghost Furthermore this place cannot be applied unto the Church Militant For she shall need and enjoy the light of the Sunne and Moone all the time of her warfare in this life But the contrary opinion appeares rather to be confirmed Isa 24.23 because al this seems to be taken out of the Prophesie of Isaias touching the illumination of the New Church under Christs Kingdome in this Life Then the Moone shall be confounded Isa 60.19 and the Sun ashamed when the Lord of Hosts shall reigne in Mount Sion and in Jerusalem And afterward The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall bee upon thee an everlasting light and thy God thy glory Thy Sun shall no more goe downe neither shall thy Moone with-draw it selfe for the Lord shall be thine everlasting light and the dayes of thy mourning shal be ended I ANSWER We must indeed confesse that the Prophet speaketh of excellent graces and of a glorious light of doctrine and knowledge that shal be under Christs Kingdome in the Church of the New Testament which light shal excell the shadowes of the types of the Old Testament like as the glory of God himselfe surpasseth the Sun and Moone so it is said figuratively The Sun shall shine no more in thee nor the Moone give light any longer unto thee because Iehovah shall be thy light for ever for the shadowes and types of Sacrifices and Burnt-Offerings shal be no more because Christ being exhibited who is as it were the Sunne of righteousnesse the New Church shall shine most gloriously beyond the Old in the knowledge of the Gospell and the mysteries of God by the pouring forth of the light of Gods Spirit upon all flesh But we deny that this is the full sense of these Prophesies For the Prophets almost in all their Oracles touching Christs Kingdome prophesie not onely of the Inchoation but also of the Consummation of the glory thereof Otherwise the fulfilling but of very few of them could bee shewed in this Life And this chiefly bewitcheth the Iews in that they seeke and expect a literal accomplishment of the Prophesies touching the Kingdome of the Messias in this world not observing that the Prophets with the beginnings of this Life in which the glory of Christs Kingdome is onely begun joyne also the full accomplishment which shal be at last in the life to come Therefore the Oracles of Isaias touching the abolishing of the light of the Sunne and Moone although they bee now figuratively fulfilled yet the literal accomplishment thereof shal be at last in the Church gloriously reigning in Heaven And therefore they are rightly applied unto the illumination of this City in Heaven Neither are the Arguments for this opinion obscure in the Prophesies themselves For saith the Prophet Iehovah shall be upon thee an
everlasting light But Everlastingnesse is not of this Life He saith also The dayes of thy mourning shal be ended Now the mourning of the Church shal not be ended in this Life but in the Church-Triumphant where God wil wipe away all teares from our eyes there I say shal be no longer mourning nor cry nor death nor sorrow as in ver 4. 24. And the Nations that were saved Thus much of the building and glory of the Citie Now also hee speakes of the Citizens who they shal bee what good things they shall enjoy and who shal be kept out of the same For the first he saith that the INHABITANTS of this Citie shall bee THE NATIONS THAT ARE SAVED consisting not onely of the common people but Kings also for he saith Kings shall walke in the light of it that is shall eternally enjoy the glorious presence and majesty of God How the nations are the City Citizens And the Kings of the earth do bring their glory and honour into this Citie Here first it is demaunded if this Citie bee the glorified Church how then are the Nations distinguished from the same seeing the Nations that are saved are nothing else but the Church it selfe I ANSWER The order of the Vision is to be observed for seeing he saw the glorified Church under the forme of a Citie it was convenient that hee should see also some Inhabitants of the Citie Although therefore the saved of the Nations be the Church it selfe Notwithstanding he doth not unfitly distinguish the Church taken collectively from the Church it selfe distributively considered for thus also an Earthly Citie may be collectively considered as a Common-weal or communitie of Citizens and distributively as many or particular Citizens Adde to this that the Nations are not the whole City for the Elect Patriarchs Prophets and Iewes belong also unto the same Secondly it may be demaunded how the Kings should bring their glory into this Heavenly Citie seeing all Authorities Kingdomes 1. Cor. 15.42 How kings shall bring their glorie into the heavenly Ierusalem and Powers shall then be put downe and that there shal be no Kings then and that in the Heavenly City no earthly thing can be brought Lastly seeing all shal rather receive their glory there then bring any into it Which seemeth to be the chiefest argument of them who hold that here is intended not the Heauenly but the Earthly glory of the CHURCH in this Life The Answer is easie First we are to note that this verse also is taken out of Isai 60.3 And the Gentiles saith he shall come to thy light and Kings to the brightnesse of thy rising the which is spoken indeed of the conversion of the Gentiles and Heathenish Kings But as before I said that whole Oracle speaketh not onely of the inchoated glory of the Church in this Life but with the beginning joynes the full accomplishment thereof that shal be in the Heavens as there it evidently appeareth in ver 11.18.19.21 Wherefore that place is to be applied unto the Heavenly Citie not as it began in this Life but as it shall be at last consummated in the life to come And the meaning is that then that oracle shall truely and perfectly bee fulfilled when as the Nations that are saved shall walke perfectly in the light of Jehovah And that the KINGS also who in this life have brought their glory and honour into the Church that is subjected themselves unto Christ shal enjoy the same light for ever and ever Therefore he intendeth not as if then there should be any Earthly Kings to bring their earthly glory into heaven for we shal al be Kings and Priests to God but that the Kings which now bring their glory to Christ shall together with the Nations walke in the light This sense is confirmed by the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saved So that then they shal be saved already and not afterwards Rom. 8.24 as yet beeing in this life I confesse we are saved also in this life but it is in hope But then they shal be saved in deed because they shall walke in the Everlasting light Thirdly also it may be demaunded How the kings of the earth are joyned unto the inhabitants of the heavenly Ierusalem seeing hitherto in the Revelation the Kings of the Earth are called for the most part enemies of Christ and followers of Antichrist Chap. 6.15 16.14 17.1.18 18.3.9 19 19. How they should here be reckoned among the Inhabitants of the Heavenly City ANSWER They are here called Kings of the Earth not that they shal be Kings when they enter into this City but because sometimes they were such For in Chap. 17.16 it appeareth that some if not all of the ten Kings of the earth which had given their power unto the Beast should desert the Beast eat the flesh of the whore and burne her with fire therefore some of them shal be converted unto the Lambe and with the Nations that are saved shall walke in the light of this Citie 25. The signes of assured peace And the gates of it shall not be shut This is the Second Part viz. the felicity and firme peace of the Citizens the which while Cities enjoy they flourish in riches and glory but the peace tranquility and security of this City shal be perfect and perpetuall This he sheweth by two signes One is because the gates shall not be shut by day But thou wilt say the gates of our Cities also are not shut by day It is so indeed in time of peace but in war the enemy besieging a City and labouring to break in of necessity the gates must be shut that the Citizens may be preserved from hostile invasion But the gates of the Citie on high shal not be shut by day but alwayes stand open to signifie that there shal be no danger of adversaries but everlasting peace to the Citizens thereof For there shall be no night there This is the other sign of their everlasting peace For in the night while the Citizens sleep the gates are shut least they should be set upon unawares in the dark There shall be no night because the glory of God shal expell the darknesse by everlasting light so that the rising or setting of the Sun or Moon shal not cause night or darknesse Therefore the Citizens shal never sleep or shut their gates for fear of danger These things being spoken after the manner of men do in some sort shadow out unto us that eternall security and peace which we shal enjoy in Heaven To this also is applied out of Isaias the 11. ver of the said 60. Chap. though there spoken in a sense somewhat different from what it is here Therefore thy gates shal be open continually they shall not be shut day nor night that they may bring unto thee the forces of the Gentiles and their Kings may bee brought where is signified another cause of not shutting
great sword and taking away peace from the earth 3 And when he had opened the second seale I heard the second beast say Come and see 4 And there went out another horse that was red and power was given to him that sate thereon to take peace from the earth and that they should kill one another and there was given unto him a great sword The COMMENTARIE ANd when he had opened the second seale The scope of the matter which here we are to take notice of is that the future condition of the Church from that time viz. the end of the former seale unto the rising of Antichrist and end of the world is represented to Iohn that he might certainlie beleeve that the Church however oppressed by tyrants yet should be perpetually preserved in the world by the power of Christ This her future condition is declared to be both joyfull and sad joyfull before in the white horse sad in the three horses following by their threefold colour and gesture is shadowed out a threefold figure or forme of the Church First red because tyrants should make her red by spilling the blood of martyrs Secondlie blacke because she should be stained and obscured with the blacke doctrine of hereticks And lastlie pale because through the slothfulnes of governours ambition and covetousnesse of Bishops she should at length be pale sick unto death These things are the summe of the three following seales I heard the second beast which had the forme of an Oxe Chap. 4.7 he calleth him to see the bloodie opening of the second seale Now whither this were to signifie that manie of the faithfull should be slaine as oxen before the altar I leave for others to determine And there went out another horse The red horse the Church of the martyrs that was red As the white horse was the Church shining in doctrine innocency so the red horse is the Church made red by martyrdome But who was the rider I will relate the common opinion Because there was given to this rider a great sword to take peace from the earth and to stirre up men to kill each other therefore Lyra applies this red horse unto the cruel and bloody Romane Empire whose rider was Nero disturbing the citie of Rome by his wicked government so that the citizens were instigated to murder one another There was given unto him a great sword that is Euseb lib. 2. hist cap. 25. Nine persecutions under the Romane tyrants power to kill Christians for he raysed up the first cruel persecution against them and among others the Apostles Peter Paul suffered for the testimony of Iesus Christ But this interpretation is too straight for though indeed under Nero bloody persecution began yet it ceased not there but a long while after this red horse kept still his course in the Christian Church For after the first persecution of Nero which was malitiously raised against the Christians pretending they were incendiaries anthours of the burning of Rome whereas he himself most wickedlie had don the same there followed another under Domitian that cruell persecutor who cast Iohn the writer of this booke into boyling oyle and seeing he received no harme therby he afterward banished him into the I le of Patmos Euseb lib 3. hist cap. 17. After this followed the third under Trajane who pretending that there ought to be but one religion in the Romane Empire appointed that Christians as enemies of their forefathers religion should not be suffered In his time was put to death Simeon surnamed Iustus pastor in Ierusalem and Ignatius of Antioch Euseb lib. 3. cap. 32. Niceph. lib. 3. cap. 19. Immediatelie upon this a fourth by Antoninus Verus under whom Polycarpus and many others suffered in the yeare 170. Eusebius lib. 4. cap. 15. A fift under Severus about the yeare of our Lord 204 who executed Leonides the father of Origen Euseb lib. 6. hist cap. 2. And the sixt which dured three yeares under Maximinus in the yeare 239. Euseb lib. 6. cap. 20. and lib. 9. cap. 8. The seventh and the cruelst of all under Decius at what time Cornelius Bishop of Rome and Cyprian of Carthage were crowned with martyrdom Niceph. lib. 5. cap 27. The eight under Valerius Euseb lib. 7. cap. 9. And the ninth under Diocletian and Maximinian Euseb lib. 8. cap. 6. After which the Church beeing freed from persecution had some time of breathing under Constantine but soon after suffered not muchlesse under Constans Iulian Valens c. by all which we may understand that this second horse was a long time red with the blood of the faithfull The common interpretation touching him that sate on the red horse And therefore all others for the most part doe apply and farre better this red horse unto all the forenamed persecutions eyther making the tyrants to be the rider or else Satan provoking them unto so great a cruelty Vnto whom is given power that is permission of God to stirre the wicked to warre and bloody slaughters but chiefly to oppresse and persecute the Church people of God This interpretation I confesse is not improper if we consider the causes themselves of the troubles and persecutions which follow the Gospel But seeing Christ himself hath said that he came not to send peace on the earth Matt. 10.34 Luk. 120 49. but a sword and fire and to set a man at variance against his father and the daughter against her mother c. Therefore I rather understand that by this rider is meant Christ who also in Zach. 1.8 is represented as a man riding on a red horse So that Christs horse which before was white now comes forth red And is said to be another because of the change of the colour The rider on the red horse is Christ signifying that the Apostolical Church which was white in puritie of doctrine and innocencie of life should now through the crueltie of tyrants be made red with the blood of her martyrs And yet Christ sits on this red horse because he is present with and governeth his Church even in her greatest trials Vnto him is 〈◊〉 great sword viz. the sword of the word Ephes 6.17 beeing sharper then any two â—aged sword Heb. 4.12 With this sword he tooke peace from the earth and 〈◊〉 â—â—oodie persecutions not in himself but by accident because of the malice of tyrants and hereticks in opposing his truth For Christ is the prince of peace The Gospel the doctrine of peace c. Therefore Christ takes away neyther his peace nor yet peace from his children which he promiseth in Ioh. 14.27 but from the earth that is from worldlie tyrants and enemies of the Gospel For to the wicked there is no peace Isai 57.21 Here we are taught in the first place that the condition of the Church in this life was and ever shall be reddish or sprinkled with the blood of persecution For through many tribulations we must enter into
the kingdome of God thereby be made conformable unto Christ Therefore the going forth of this red horse ought not to terrifie us For Gods counsell is grounded on causes both just good in consideration whereof we ought to remame constant unto the end Sanguine fundata est Ecclesia sanguine coepit Sanguine succrevit sanguine finis erit The Church in blood first founded was In blood beginne did shee It had her spreading forth in blood In blood her end shal be It was established I say in the blood of Christ It began increased in the blood of the martyrs And in their blood it shall continue unto the end Notwithstanding the end shal be the ruin and destruction of the adversaries For then shall cease the blood of martyrs when the blood of the wicked shall come forth of the wine-presse of the wrath of God unto the horses bridles by the space of a thousand six hundred furlongs Chap. 14.20 Secondlie though the divel his instruments mightilie labour to extinguish the Church yet no more can they doe then what is given them from above Thirdly let us not thinke it strange that God doth suffer tyrants thus miserably to afflict his Saintes for he doth it partly for their great good that they might not grow wanton but that their faith and prayer might be exercised under the crosse And partlie according to their just desert for if examination be made we shall find that for the most part as contentions coveteousnes and ambition among the officers so prophanenesse and securitie of the people drew downe common judgements upon themselves See Cyprian de lapsis Euseb lib. 5. hist cap. 2. The opening of the third seale The black horse having a ballance And proclaiming famine 5 And when he had opened the third seale I heard the third beast say Come see And I beheld and loe a blacke horse and hee that sate on him had a paire of ballances in his hand 6 And I heard a loud voyce in the midst of the foure beasts say A measure of wheat for a peny and three measures of barley for a peny and see thou hurt not the oyle and the wine THE COMMENTARIE ANd when he had opened the third seale First I will set downe the opinion of others and afterward my owne The third seale being opened Iohn is called upon by the third beast which had the forme of a man to behold the wonder Our attention is here againe stirred up by this creature as a third herald As for other mysteries in this I approve not A black horse comes forth with his rider holding a ballance Lyra will have this black horse to be the armie of the Romans with which Titus their captaine destroyed Jerusalem killing a multitude of the Iewes and carying the rest into captivitie in revenge of the death of Christ The ballance in his opinion doth note the just judgment of God The weighing of two pound of wheat and barlie sold for a pennie the meanesse of the Iewish captives who were sold for thirtie pence The wine and oyle which the rider is forbid to hurt are the Christians who before the siege left Ierusalem and went over Iordan to Pella there were preserved but this sence is to straight and agrees not with the scope of the historie for the matter here is not by types to cover former things but to reveal things to come Now we know Ierusalem was alreadie overthrowen which Iohn was not ignorant off being banished into Patmos by Domitian the brother of Titus Andreas and others understand here some notable dearth to be prefigured The opinion of Andreas because mention is made of a scale and wheat c. Some take it for the famine under Claudius which happened long before this revelation Besides famine and dearth doth no more belong to Christians who ought hereat lesse to be troubled then others then unto the adversaries whereas it is to be supposed that onely events proper to the Church were prefigured unto Iohn Wherefore Bede Tyconius and others understand more rightlie by the black horse hereticks by the rider the divel stirring them up to make black or darken the doctrine of the Church by the ballance the word of God which hereticks pretend to be on their side and with which they labour to beautify maintain and commend their errours to the end that people may the more readilie receive them which exposition Ribera also approves of for as the Apostles are the white horse because they preached the glad tidings of salvation so the blake horse notes hereticks maintainers of pernicious doctrines and preaching things corrupt and hurtfull I assent therefore to their opinion who thinke the state of hereticks is here shadowed out The black horse is the Church yet in some things the scope is to be applied otherwise For the same horse which first went forth white importing the puritie of the Apostolicall doctrine afterward was red of the bloodie condition of the Church under tyrants And now is blacke in regard of her afflicted condition by wicked hereticks who cloude the light of the truth with their blacke haeresies and bring in such a deformity upon the Church that shee who appeared white before is now blacke By him which sate on the horse I understand not the divel but Christ but after what manner he rides on hereticks we shall understand by and by Now this blacknes came upon the Church as diverse wayes so by certaine degrees even from the time of Iohn until Antichrist How this blacknesse befel the Church In the first two hundred yeares many hereticks made blacke the Christian Church by weakning the verie foundation of religion not indeed in respect of the elect who firmelie embraced the same but in respect of themselves and their followers Among whom was Cerinthus Ebion Valentine Marcion Basilides and many others whose madnesse was recorded and also refuted by Irenaus Epiphanius Augustine Thilastrius others These besides other foule errous blasphemously oppugned the mysterie of the blessed trinitie denying Christ to be God and man and the onely mediatour and saviour who although they professed themselves to be Christians and boasted of the title of the Church yet as much as in them lay overthrew all Christianity and thus by the meanes of these men the white horse was made black Againe in the two following ages diverse hereticks as Photinus Arius Eunomius Macedonins and others did exceedingly darken the doctrine of Christian religion and with their vile errours corrupted manie who otherwise were godly teachers Papias and Irenaeus were Chiliasts or Millenaries Tertullian a Montanist though these three lived in the former ages Origine maintained manie errours The heresie of the Arians beeing mightilie supported by Constans and Valens infected almost all the hast Westerne Bishops in so much that verie few held the whitnesse or puritie of the primitive faith For the principall fathers both Greeks and Latine as Ambrose
of Antichrist purposely abstains from naming him yet sets him forth in such lively colours that whosoever looks but on the Romish Prelacie may plainly see who and what manner of person he is And I saw a beast rising out of the sea We have heard who this beast is It followeth now touching his rising he ascends out of the sea Before in Chap. 11.7 and afterward Chap. 17.8 he ascends out of the bottomlesse pit the sense is all one for the sea also in Scripture is called abyssus because of its deepnesse See Chap. 9.1 The preposition OF may as well note the place as the beginning whence the beast derived his originall and received his power Vnderstanding it originally of the place The sea out of which the beast ariseth by the sea then is meant the infernall bottomlesse pit or the throne and kingdome of Satan Whence also the Locusts came forth Chap. 9.13 for Antichrist is the Angel of the bottomlesse pit whose comming is after the working of Satan with all deceitfulnesse of unrighteousnesse lying signes and wonders So that these places do excellently expound themselves For the Beast in this place rising out of the sea and out of the bottomlesse pit Chap. 11.8 and 17.8 is the Angel of the bottomlesse pit Chap. 9.11 Whose comming is after the power of Satan 2. Thess 2.9 and to whom here vers 2. the Dragone gave his throne and power All which things shew that Antichrist is raised up by Satan and armed with his power But if we understand it of the matter from whence he took his originall or beginning like as a living creature is begotten of seed or as trees grow from the root in this sence the sea is nothing else but that flood which the Dragon cast forth out of his mouth after the woman Chap. 12.16 that is the sinke of Heresies errours traditions superstitions and all other abominations which increasing in the Church the sincerity of faith and purity of Christian religion was corrupted and depraved the Church forced to flee into the wildernesse Christ thrust out of his possession and Antichrist set up in his stead But here some may say How the beast arose out of the sea how could Antichrist arise out of the dregs of the heresies of Arius Macedonius Nestorius Eutyches Pelagius Coelestius Julian c. Seing it is certain that those heresies were chiefly condemned by the Romane Bishops It was so indeed neverthelesse Satan through Synods condemning heresies did subtilly and secretly work the mysterie of iniquity For under pretence of rooting out heresies almost yeerly yea monethly these councils like seas flowing together continually devised new laws rites forms creeds c. insomuch as it came to be a proverb that Christians had a monthly faith Now with the new forms of faith were forged new canons of erecting purifying temples consecrating altars of seats chief places of orders garments immunities powers priviledges and rents of praelates and priests of establishing and encreasing of the clergie c. Who though they were all alike ambitious and covetous in affecting power over each other as the Romane over the Constantinopolitane he over the Alexandrine the Alexandrine againe over the Antiochian and this later over him of Ierusalem yet at length the Romane praelates under the favour of the emperours and primacie of their citie together with the pretence of the Peters chair keys and vicarship of Christ overcame all other in ambition and power In the Nicene Council the power of the bishops of Rome Can. 5. mos antiquus The limits of the Romane Church Alexandria and Antiochia was limited within certain bounds that of Rome extended no farther then the confines of Hetruria Picenum and Latium as IACOBVS GOTHOFREDVS the son of Dionysius the great a diligent searcher into antiquities hath brought to light But the Romane Praelate not contented with his jurisdiction invaded the empire over all the Christian world first by spirituall and afterward by temporall deceit allthough for a long time he wanted not his corrivals viz. the Bishops of New Rome as also those of Alexandria Lib. 7. hist Chap. 11. as may be seen in the register of Gregorie Socrates complained that in his time the Bishops of Rome and Alexandria were promoted beyond the priest-hood unto a temporall lordship and principallitie By the decree also of the III. Council of Carthage Chap. 26. it appeares Dist 99. C. primae sedis that the Romane Bishops under pretence of the first seat which they held for honours sake desired to be accounted Princes of Priests Chief and universall Priests but this title was denyed them and a decree passed that no man should so be called Yea the craft of Satan was more openlie manifested in the sixt Councill of Carthage at which Augustine was then present where first Zosimus afterward Boniface and at last Coelestinus Popes of Rome for these three succeeded each other in the Chair while this councell continued by their Legates falslie pretending a decree of the Nicene Councill contended that the Africanes ought to appeal to Rome as to the chief court of justice but their fraud beeing discovered they were frustrated and derided That also is memorable which Bright-man observes out of Bellarmin Lib. 3. de Concil cap. 19. that the Romane Popes would never be present at the Eastern Councils but by their Legates for two causes First because it seemed not convenient that the head should follow the members as if it were inconvenient that a sound head should follow an infirm body Secondlie least the Emperours beeing present and taking the Chief places they should be forced to give way thereunto By which thou mayest see that the Romane Bishops did long agoe with an inveterate ambition plot and strive for the Monarchie over Emperours and their fellow Bishops untill at length they obtained it by and after many councils where they themselves beeing Presidents by their legats did authorise thesame not regarding whether they did right or wrong The Beast therefore rose out of the sea not suddenlie nor in one day moneth or yeere but by certaine steps continuing almost three hundred yeeres viz. from Constantine unto Phocas or from Julius I. untill Boniface III. In this tract of time Antichrist was formed in the Bosome of the Church as it were in the wombe of a mother And when the woman fled into the wildernesse into which she came in the yeere 606. Then also the Beast as it were was fullie hatched and risen out of the sea The which rising happened at the opening of the sixt seal and the sounding of the fift trumpet Now he is described here not what he was in his youth or presentlie upon his first rising but as he was at length in the vigor of his ful age For no man is at the highest or worst on a sudden Thus much for the rising now followes the figure Having seven heads and ten hornes The beast is verie monstrous
not simply disapprove of this propheticall sense especially seeing the Iesuits themselves begin to prophesie of the destruction of Rome and banishment of the Pope as before in Chap. 14. I shewed out of Ribera For though the Turke sit still yet certainly Christian Kings and Princes will put their hands to this worke of God for to thrust the Pope out of his nest as Iohn Chap. 17.16 doth not obscurely intimate Notwithstanding if it be thought more agreeable not to restraine the Throne of the beast to the City Rome but rather to understand the same of his whole Kingdome which is said to be darkened because in the Egyptian Type for it is a plain Allusion unto the ninth plague of Aegypt not onely Pharaohs royall Court Ex. 10 23 but the whole land except the dwellings of the Israelites was overwhelmed with most thick darknesse three dayes together I see not to whom I should rather assent then to our foresaid interpreters who expound it of the darkening or totall darknesse in which Antichrist hath deeply involved and plunged the Christian world these thousand yeers which shall wholly be dissipated by the cleare light and preaching of the Gospell How the beasts king dome is darkened The darkening therefore of Antichrists Kingdome is not a bringing in of a new darkenesse for his kingdom was never inlightned with the light of true doctrine But began to be darkened even from the first after that the smoake of the bottomlesse pit had filled all parts and places thereof with a most grosse myst or blindnesse although the world in regard of its externall lustre thought it to be most bright and shining But the full manifestation of the darkenesse and dispelling of the smoak shall be a fatall darkning unto Antichrist when the most cleare light of the Gospell shall breake forth and shine in all parts of the world for then the beasts abominations shall be layd open to the view of all men whereupon many shall desert him his glory shall be obscured his authority despised and his Kitchin grow cold This plague shall be more grievous then the former or certainly an extreame encreasing thereof for then the beast shall be neerest to utter ruine of which more afterward And they gnawed their tongues Now follow three secundary effects of this Viall on the Vassalls and Worshippers of Antichrist First they gnaw their tongues By which proverbiall Speech is noted the extreame rage they shall fall into And the cause is added to wit for the paine or griefe in which they shall be because of the fatall declining of the Popish Kingdome for mad or furious persons use to bite their lips tongues and fingers and gnash their teeth as beasts not able to revenge themselves It may also be an Allusion to such as have the Falling-Sicknesse who by the sharpe sits of their disease are wont to bite their lips and fingers with the like madnesse or phrensie the Papists shall then be vexed when they see the Popes Kingdome to be darkened exposed to contempt and the authority thereof taken away when Kings Princes and the Vulgar sort shall deny obedience unto the same Secondly They shall blaspheme the God of Heaven As before for because they goe on to condemne the Gospell of Christ as divelish heresie and wickedly accuse the same as the cause of all the Commotions and troubles which themselves have raised Thirdly They repented not of their deeds viz which we have expounded verse 9. and before in Chapter 9. ver 20.21 The pouring out of the Sixt Viall on Euphrates 12 And the sixt angell poured out his Viall upon the great River Euphrates and the Water thereof was dryed up that the way of the Kings of the East might be prepared 13 And I saw three uncleane Spirits like Frogges come out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet 14 For they are the Spirits of Devils working miracles which go forth unto the Kings of the earth and of the whole world to gather them to the battell of that great day of God Almighty 15 Behold I come as a theefe Blessed is he that watcheth and keepeth his garments lest he walke naked and they see his shame 16 And he gathered them together to a place called in the Hebrew tongue Armageddon THE COMMENTARY 12 AND the sixt Angell poured out The sixt Viall is poured out on that great River Euphrates which as histories testifie runneth through Babylon is the bound of the Eastern Palestina Two events do follow The drying up of the waters of Euphrates And the sending forth of three uncleane Spirits unto the Kings of the earth to make Warre against God c. By the former the plague it selfe by the latter the last endeavour of the Beast to keepe off the plague is signified The drying up of Euphrates is by some properly by others mystically expounded Andreas expounds it properly Andreas opinion touching the drying up of Euphrates yet doubtingly Perhaps saith he Euphrates by Gods permission shall be shallow as that it will be easie for the Kings of the Nations and other men to passe over for to kill each other Now these Kings of the East for whom the way shall be prepared he guesseth to be Gog and Magog who shall come out of the region of the Scythians Or Antichrist with other Kings out of the eastern Persia where the Tribe of Dan shall inhabit of which Tribe Antichrist is to be borne and passe over Euphrates to the destruction and death of the soules and bodies of very many The first clause of which sentence touching the litterall drying up of Euphrates Ribera approveth but the latter hee rejecteth viz. of Antichrists comming out of the East with other kings over the River Euphrates being dryed up because saith he Antichrist shall sit in Jerusalem on this side of Euphrates and therefore shall not come out of the East which is beyond it but supposeth that the seven Kings of the East shall be called forth by the three impure spirits to joyne themselves with Antichrist in that generall battell against Christians Wonderfull darknesse and fabulous toyes no token of any plague doth appeare in these things whereas it is certaine that the beasts last plague save one is here denounced Here also I see our Brightman to keep to the Letter about the drying up of Euphrates but in a diverse sence and end Euphrates in this place as in Chap. 9.14 in the sixt Trumpet he understands to be the River of Mesopotamia which made the passage of the Easterne People into Judea very difficult The waters whereof he thinkes after the overthrow of Rome shall be dryed up by a like miracle as of old it happened at the red Sea and the waters of Iordane To what end That the way of the Kings that come from the rising of the Sun might be prepared that is that the Iews dwelling in the East