the bosome of the Church by the indulgence of the Pastor so publickly maintained their wicked doctrine to the scandall of the faithful and danger of the whole Church For a little leaven leaveneth the whole lumpe Besides because of this 1 Cor. 5.6 the unbeleeving Gentiles spake evil of the Christians as if they committed fornication each with other Thus we see that their sinne was of a high nature and therfore great reason had Christ to require repentance for the same I wil come against thee shortly The like phrase of threatning is in v. 6. and the same kind of punishement is applied to the discription of Christ v. 12. as if he should say It is not in vain that I have a two edged sword in my mouth for therewith I wil strike and wound the unrepentant I wil fight against them Christ then fighteth against us with the sword of his mouth when he reproveth our evils threatneth punisheth obstinate sinners For Gods threatnings are never without effect But as it is written unlesse ye repent Luk 13.3 ye shall all likewise perish Christ fighteth with a sword to convince wound condemne and cast off the irrecoverable Against them To wit the Nicolaitans notwithstanding he includeth the Pastor also with the Church it self except they repented so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or against them is put in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against you 17. He which hath an eare He endeth the Epistle with his wonted Epiphonema or acclamatorie conclusion wherin though the promise differs in words yet the sence is the same with the former To him that overcommeth this is put by a change of the number for all that overcome that al in hope of a recompence might be incouraged to the good fight of faith For rewards much prevaile to harten us unto duties By them that overcome he meaneth such as stood fast in the faith were not polluted with the filthines of the Nicolaitans To these by an allegorie he promiseth a threefold benefit To eat of the hid Manna This is the first Manna was that heavenly bread sweet in tast with which God fed his people in the wildernes who being pressed with hunger found in the morning without the camp an heavenly dew like to Coriāder Exo. 16.15 1 Cor. 10.3 at which they wondring said man-hu what is this And hence it was called Manna It was a sacrament shadowing out Christ the true bread of life Of this Christ will give him that overcommeth to eat that is I wil feed him with the pleasant food of my owne bodie give unto him eternal salvation for he which eateth the Flesh of Christ Io. 6.54 drinketh his blood hath life eternal By hidden Manna he alludeth to the Omer of Manna which was laid up in a golden pot into the Arke for a remembrance according as God commanded Moses which signified that Christ indeed is hidde to the prophane of this world yet seene of the godly not with bodilie eyes but by the eye of their faith Ribera saith wel that it is called hidden Manna because eternall happines is not bestowed on all alike but is reserved onely for the elect in the world to come And wil give him a white stone This is the second benefit about which interpreters much differ in opinion Some understand by it the pretious bright shining Carbuncle Rupertus interpreteth it of the glorious bodies of such as doe overcome whom Christ wil rayse at the last day and make them shine like the Sun in his brightnes Others understand it of an allusion taken from runners in a race to whome was given a white stone in signe of victorie when they overcame the which thing if it were confirmed by historie it were then a cleare opening of the text Sixtus Senensis saith that the ancient heathens caused their festival dayes to be ingraved on their publick tables and noted with a white stone that they might the better discerne them from other dayes But they seem to come neerest to the litterall meaning who thinke that Christ in this respecteth the manner of judgments where there were two sorts of stones or counters white and blacke cast into a basen By the white the innocent was absolved by the black the guiltie condemned lib. 15. Metamor and hence they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquitting or condemning stones Of which the Poet speaketh Mos erat antiquis niveis atrisque lapillis His damnare reos illis absolvere culpa In ancient times with stones they did In Iudgment seat proceed By blacke the guiltie were condemnd The Iust by white were freed Thus Christ wil give to him that overcommeth a white stone that is absolve him in the day of Iudgement Io. 5.24 according to the promise he that heareth my words and beleeveth in him that sent me hath eternal life and shall not come into condemnation but is passed from death unto life And in the stone a new name written This is the third benefit and the phrase is taken from the forenamed custom where the names of such as were absolved were ingraven on white stones but on blacke the condemned A new name That is an excellent and honorable name for so much the scripture in many places doth set forth by the word New Psa 33. Reve. 3.12 14.3 as sing unto the Lord a new song I wil write upon him my new name They sung as it were a new song before the throne c. This undoubtedly is the name of Gods children whereof the Lord speaketh Isai 56.5 J wil give unto them a name better then of sonnes and daughters meaning the adoption of the sonnes of God which infinitely surpasseth the name of carnall sonnes and daughters For what is there more glorious then to be the sons of God surely such shall never be condemned But some may say how can he give them that Io. 1.12 which they have already for as many as received him to them he gave power to become the sons of God I Answer now we are sons and heires in hope but in the world to come we shall fully enioy the right of children and really then posses the promised inheritance and be like unto the angels of God Luk. 20.36 for they that shall be counted worthy to enioy that world neyther marrie wives nor are married for they can die no more forasmuch as they are equall unto the Angels and are the sons of God Thus we se that the third benefit promised to them that overcome is a full possession of the inheritance of Gods children Which no man knoweth saving he that receiveth is What this meaneth which is also spoken of Christ who hath a name that no man knoweth but himself I will shew in a word Reve. 19 12. namely it is a name which can not be uttered because the happines of Gods children can not be expressed for eye hath
7.15 They serve God day and night But in a contrary sence for there is noted the continuance of the Saints their joy in heaven here the perpetuall torment of the damned In the meane while it appeares that by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and night is signified alwaies perpetually and without intermission for however there be no light or day in hell but a perpetuall night or darknesse yet the holy Ghost speaketh after the manner of men who have dayes and nights interchangeably Who worship the Beast That the worshippers of the Beast might leave of to say that these torments are prepared for hereticks whom they so terme the holy Ghost doth expresly repeat that they are prepared for them that worship the Beast and his image Touching whom we have before treated And whosoever receiveth the marke of his name This is that large and Catholick symbole of the Romanists for as we heard Chap. 13. the Beasts name in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lateinos in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romanus 12. Here is the patience of the Saints An hortatory and consolatory exclamation unto the Saints to stir them up to patience under the trials of Antichrist not to decrease in faith and obedience under the crosse but looke up to the promised reward in heaven This is the summe of the two following verses The first member here is the patience of the Saints is taken out of Chap. 13.10 yet the scope is something different For there it was spoken in respect of Antichrists tyranny the sence therefore was thus seeing Antichrists tyranny is so great the Saints ought to prepare themselves patiently to endure lest falling from their constancy they make shipwrack of salvatiō Here it is spoken with respect unto the torments of the Antichristians Hence therefore the holy Ghost suggesteth an argument of patience to the Saints that seeing so tragicall an end is certainely to befall Antichrist and his followers therefore they ought quietly to endure his tyranny knowing the other are to suffer eternall punishment for the same which horrible destruction of the adversaries ought to provoke the Saints to constancy Here are they that keep A periphrasis of the Saints for they are called Saints not who are canonized in Antichrists Calender but the observers of the commandements of God and faith of Jesus and both is opposed to the false worship of the Beast The faith of Jesus is our confidence in Christ the alone Saviour The keeping of the commandements of God is obedience to the Gospell not according to Antichrists decrees but according to Gods Commandements Both these cohere for without obedience faith is hypocrisie here saith he are they that keep for henceforward they shall or let them keep that is we are exhorted to persevere constantly in the faith of Iesus and obedience of Gods commandements that we may be free from Antichrists punishments 13. And I heard a voice Thus much of the exhortation The consolation of the Saints followeth It is an argument stirring up to constancy taken from the reward of heavenly felicity for to use Brightmans words the last evill which the wicked could bring upon them is the meanes of the present felicity of the faithfull It is opposed to the temptation of anathemaes by which the Pope shall strike the three Angels accusing them as broaching a new Gospell That they were enemies of the Catholick Church and damnable hereticks On the contrary the heavenly voice pronounceth them Blessed c. this is the connexion and scope let us now see the words The particle and is continuative for Then as Beza renders it or causall for therefore be constant in the faith of Jesus and obey God against the Beast because or for I heard a voice The words are Johns declaring with what comfort the Saints should raise up themselves to constancy And whence he hath it I heard a voice from heaven Therefore being proclaimed from heaven it is certaine and true he saith not whither it were a voice of God or an Angell But it is the voice of Christ Ioh. 5.24 Ioh. 8.51 who published the same in the Gospell He that heareth my word and beleeveth in him that sent me hath life eternall and shall not come into condemnation but is passed from death to life And If a man keep my word he shall never see death The heads of the voice are three I. a commandement to write II. The argument of the writing III. The proofe and declaration of the argument Write Before in Ch. 1.19 he had a general commandement to write the Revelation This is a speciall commandement to write the heavenly voice Bel l. 4. de verb. c. 4. touching the blessednesse of such as die in the Lord. Both places teach against the Iesuites that the Apostles were commanded by Christ not onely to preach but to write their doctrine Now wherefore is he bid to write That we might understand the dignity of this doctrine the which the holy Ghost would not have to vanish in the aire but to be set down in tables that it might perpetually serve for the consolation of the Church and that Antichrist might not in any wise be able to deny deprave or suppresse the same Write to wit to comfort the Saints and refute the monstrous judgement of Antichrist touching the godly that they are damnable hereticks to refute also the wicked fiction of Purgatory in which they say that the soules of them that die in the Lord are first to be tormented before they can enjoy felicity Blessed are the dead that die in the Lord from henceforward By the second argument of this most comfortable writing the dead in the Lord are declared to be blessed by which is refuted the prophanenesse of Epicures who say that death is the end of things and that the dead are wholly brought to nothing And the wicked opinion of Antichrist touching the unhappy estate of the godly by him accursed as hereticks But the heavenly voice pronounceth them blessed in death Therefore Antichrists beastly thunder-bolts should not terrifie us But let us see who are said to be blessed and when Of the former it is said Who being dead are said to be blessed Mat. 5.11 What it is to die in the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead who die in the Lord. Beza renders it which die for the sake of the Lord or because of the Lord according to the saying Blessed are ye when men shall say all evill against you falsly for my sake The which Ribera also approves And so indeed the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord do sometimes signifie as Rom. 16.1 Receive Phebe our fister in the Lord as becommeth Saints that is for the sake of the Lord. Salure Amplius my beloved in the Lord. Salute the beloved Persis which laboureth much in the Lord that is for the cause of Christ Thus taken the consolation should onely belong to Martyrs that die in the
doubt whither Austin ever saw that Platonick Chapter and doe beleeve it was foisted into the Enchiridion by some body else my reason is because Austin in other places doth expresly speak but of two conditions of them that die and of two places after this life altogether denying a third As through one saith he all go to condemnation Lib 1. de peccat Mâ—rit c. 28. Lib. 5. hypogn circa medinm so all by one to justification Neither is there any middle place for any but he that is not with Christ must needs be with the Divell More clearely in another place The faith of Catholicks doth by divine authority beleeve that the first place is the kingdome of heaven from whence as I said the unbaptized are excluded The second GEHENNA or hell where all apostates or infidels shall feele eternall torments A third we are altogether ignorant of for we finde it not mentioned in the Scriptures of God And againe Serm. 14. de verb. Apostoli I have given no divisions of places save ONELY OF TWO c. So likewise There is left no middle place between the right hand and the left To returne to the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforward although it be not applyed in the least to the houre of death yet the assertion of the Saints happinesse remains certaine and true even from the very instant of death not onely by many Scriptures before alleadged but from this place Purgatories fiction resuted for it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that were dead but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that die in the present tense Therefore so soone as the godly are dead they are blessed Thus Purgatorie is hence notwithstanding excluded But what then is meant by henceforward We are to observe that the time of this Third Act is the time of the reformation and deliverance of the Church from Popery by the three Angels from henceforward therefore that is The Authors opinion touching the particle hence forward from the time the three Angels published the everlasting Gospell against Babylon and Antichrist Blessed are the dead that die in the Lord that is they not onely are or shall be so but the three Angels shall publish and preach the same refuting the heathenish fiction of Purgatory Satisfactions and Indulgences For these Angels shall not onely teach that Antichrists Bulls are vaine but also prove by the Scriptures of God that the paine of Purgatory is a wicked and feined imagination there being no such place And as hereby the godly shall be freed from that errour and vaine feare so Antichrists gaine shall be much lessened Yea saith the spirit that they may rest This is the third The holy Ghost seems to adde two reasons of their blessednesse ONE is because they rest from their labours to wit which they have suffered in this life for they have attained the end of their labours and combats henceforward enjoying everlasting rest The other because their workes follow them by a metalepsis for because they now have the fruit or reward of their workes which was laid up in heaven for them The merit of workes is not here established but refâ—ted It appeares that both reasons are taken from runners in a race who having attained the marke enjoy a twofold benefit rest and reward So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here put for the causall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they rest c. Their workes are said to follow them or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them as it is in the text being as it were the followers of faith in this life Hence the merits of workes are rather overthrown then established For seeing they follow therefore they merit not otherwise they should goe before as causes Rom. 6.23 Now they draw with them a free reward because the gift of God is eternall life The third Part of the Chapter Of the Harvest and Vintage of the last iudgement 14 And I looked and behold a white cloud and upon the cloud one sate like unto the Sonne of man having on his head a golden crowne and in his hand a sharpe sickle 15 And another Angel came out of the Temple crying with a loud voice to him that sate on the cloud Thrust in thy sickle and reape for the time is come for thee to reape for the harvest of the earth is ripe 16 And he that sate on the cloud thrust in his sickle on the earth and the earth was reaped 17 And another Angell came out of the Temple which is in heaven he also having a â—harpe sickle 18 And another Angell came out from the Altar which had power over fire and cried with a loud cry to him that had the sharpe sickle saying Thrust in thy sharpe sickle and gather the clusters of the vine of the earth for her grapes are fully ripe 19 And the Angell thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great winepresse of the wrath of God 20 And the winepresse was troaden without the city and blood came out of the winepresse even unto the horse-bridles by the space of a thousand and sixe hundred furlongs THE COMMENTARY ANd I looked and behold a white cloud Hither to we have handled three Acts of the fourth Viston The first briefly to repeat them againe comprehends the condition of the Church in its beginning and growth with her many combats under the Romane Emperours both Pagan and Christian untill Antichrists rising in the first 600 yeeres Chap. 12. The second opposed to the former contains the consolation of the godly under the foresaid conflicts in the same Chapter The third having two parts represents 1. Antichrists persecutions which from his first rising till now have continued more then a thousand yeeres Chap. 13. 2. The Churches preservation under the same and also her future purging from the dreges of Antichrist in the last times Chap. 14. The fourth Ast here followeth describing the joyfull Catastrophe or change of all the Churches afflictions in the day of judgement the forme whereof is figured out in two parables viz. of the Harvest and Vintage in the rest of this Chapter Furthermore The consent of â—nterpreters about the last judgement I see all interpreters a few onely excepted unanimously to agree that the last judgement is here treated of And I wonder that any should dissent in a matter so cleare and evident For by types and words not much unlike the judgement to come is described in Dan. 7. touching the Sonne of man comming in the clondes of heaven to judgement and Mat. 3. 13. of the harvest of the tares and wheat They agree also in the scope that these types serve to comfort the godly and terrifie the wicked For the godly doe groane under their afflictions troubles desiring to know what end at length shall be put to their evils On the contrary Tyrants and Antichrist
not corporall Therefore it is spirituall The assumption is proved If this Resurrection should be corporall then it could not be called the First because many Corporall Resurrections are spoken of in Scripture before I. The Resurrection of the Son of the Widow of Sarepta corporally raised up by Elias 1. King 17.22 which is the first resurrection mentioned in Scripture II. The Resurrection of the son of the Shunammite raised up by Elisha 2. King 4.35 III. The Resurrection of one put into the grave by touching the bones of Elisha 2. King 13.21 IIII. The Resurrection of a Widows son raised by Christ Luk. 7.15 V. Of the daughter of Jairus Luk. 8.55 VI. Of Lazarus Iohn 11.44 VII The Resurrection of many of those Saints who came forth out of the Sepulchre when Christ suffered on the Crosse Mat. 27.52 VIII The Resurrection of Tabitha raised by Peter Act. 9.41 IX The Resurrection of Eutychus brought from death to life by Paul Act. 20.10 c. And therfore if the Resurrection here spoken of were corporall it should not be called the first but at least the tenth Neither helps it to object that the foresaid Resurrections were onely of a few but that this shall be of very many for the Question is not touching the number of them that are to be raised up but of the Qualitie and Order of the Resurrection and it followeth seeing that is not the first of the same Genus which hath many other before it either that this cannot be called the First Resurrection before which there were many other or else that it is not of the same kind with the other Resurrections that is it is not corporall Secondly This Resurrection being taken corporally and properly must be understood either of the Soules of the Martyrs or of the rest of the dead or of none Of the soules of the Martyrs it cannot be understood both because it is not said of them that they were raised or lived againe But that they sate on thrones lived and reigned with Christ as before was shewed As also because properly a corporall Resurrection is not agreeable to Soules seeing Soules properly die not as not being bodies neither of the nature thereof nor can it be understood of the rest of the dead because of these it is expresly said that they lived not againe Therefore this first corporall Resurrection cannot be true of any at all Thirdly The whole Scripture testifies that ALL I say ALL the dead shall in one Resurrection at the last day be raised by the Trumpet and Voyce of the Archangell some indeed unto eternall Life others unto eternall shame Iohn 5.28 The houre commeth in which ALL that are in the Graves shall hear his voyce and shall come forth they that have done good unto the Resurrection of Life and they that have done evill unto the Resurrection of damnation Iohn 11.24 I know that my brother shall rise againe in the Resurrection at the last day Iohn 6.48 This is the will of him that sent mee that every one that seeth the Sonne and beleeveth in him should have Eternall Life And I will raise him up at the last day From this universall the Martyrs cannot be excepted because they beleeved on the Sonne of God 1. Cor. 15.52 We shall all be changed in a moment in the twinkling of an eye at the last Trumpe for the Trumpet shall sound and the dead shall bee raised 1. Thess 4.16 At the comming of the Lord they that dyed in Christ shall rise first Therefore the Martyrs also who dyed in Christ shall rise at the comming of the Lord. Iohn also toward the end of this very Chapter describeth the Second Resurrection which shall bee at the last day so universall as that all the Elements shall give up their dead a great part whereof shall bee Martyrs being destroyed by Fire and Water By all which I suppose that no Godly man can or ought to gather any other thing then that all the dead shall be raised together in one Resurrection at the last day but that many millions of Saints should be raised before the last day cannot without errour be beleeved Fourthly the Apostle Paul most exactly describing the whole History and what we ought to beleeve of the Resurrection opens indeed a Mysterie unto us 1. Cor. 15.51 viz. That all shall not die but in a moment in the twinkling of an eye all shal be changed Yet not a word touching the mysterie of the Millinarie Resurrection of the Martyrs before others If thou say that it was not revealed unto him Consider that the Apostle was caught up into the third heaven 2. Cor. 12.4 and heard unspeakable words that is all kind of mysteries especially such as were to bee revealed unto the Church And therefore undoubtedly hee should have heard that also for to reveale the same unto us and would have revealed it if it were true Fiftly from the nature of Opposites So as is the first death so on the contrary is the first Resurrection to be understood For I suppose none will deny but that these two are privatively opposites as being contrary-wise affected about the same subject But the first death was not of the body or corporall The first death what it is but the death of the Soule or Spirituall through fin by which man was first separated from God made mortall and deprived of Life Eternall For by this death Adam was dead in Soule although in the body he lived nine hundred yeeres after But the death of the Soule drew with it corporall death as it were by a necessary consequence and so perpetually drawes the same with it on all the Posterity of Adam by the threatning of God Thou shalt die the death Of this first Spirituall death the Apostle speaketh Through sinne death entred into the world Rom. 5.12 and so death passed upon all men for all have sinned including indeed the Sequell of a corporall death but especially shewing the deliverance from spirituall death through the death and life of Christ Of this death also Austine The soules also saith he have their death in impietie and sinnes according to which death they are dead of whom the Lord saith Let the dead bury their dead and according to this first Death wee are all dead in sinnes no man excepted because it is said of all men when ye were dead in sinnes c. Seeing therefore the First Death was a Spirituall destruction and alienation of the Soule from God and eternall Life through sinne certainely the first Resurrection being an opposite medicine to the first death must bee a Spirituall conversion and restoring of the Soule from sin to God Sixtly If the First Resurrection were corporall and properly belonging to the Martyrs then onely the Martyrs should bee blessed but all others that rise at the last Day should be excluded from happinesse But this is very absurd And therefore the other also The reason of the consequence is because in
sinneth not I answer Christ speakes not here of the common infirmities of the saintes but accuseth this Bishop for his notable hypocrisie and condemnes him not for not beeing fully and absolutely perfect but because he found him not upright in his wayes before him for he was onelie an eye servant outwardly shewing a Zeal to pietie and in the mean-while secretlie a selfe-seeker and one who fulfilled his owne lust not at all caring what became of his flock Now forasmuch as Christ knew this his close and wicked deceit it proves againe that he searcheth the heart so is true God se arguments X and XVIII Before God Montanus Arethas and the old version read it before my God hence some hereticks thus reason If Christ have a God then he is not God himself I answer all other copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God and it seemeth that these by some oversight here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my taking it from v. 12. But be it granted Io. 20.17 that the text should so be read yet it helpes them not for Christ as he is man hath a God I ascend to my God and to your God now howsoever in this respect he is not God yet as he is the Sonne he is true God and life eternal and coessential with the Father But here we se how manie things approved of by men are indeed verie vile before God who sees all things with eyes of flaming fire Blessed therfore is he Rom. 2.29 who approveth himself sincere not before men onely but especiallie before the Lord. Remember therfore how thou hast received How that is what In the third place he is exhorted to be mindful of the faith delivered and committed to him by the Apostles to preserve the puritie therof in the Church and leave it incorrupt to posteritie For it seemeth that this Bishop was unmindful of the trust committed unto him and named aside from the holie doctrine and way of the Lord. But all our Bishops forsooth and especiallie the Romish are altogether infallible yea incorrigible because unto them alone and not to any other belongeth that promise The spirit shall lead you into all truth Here we are taught that the onely way to redresse the corruptions both of life and doctrine is to have recourse to the rule of Gods word and to set it alwayes before our eyes Thus Paul reproving the Corrinthians for their abuse about the Lords supper 1. Cor. 11.23 cals them back to the first institution therof Cyprian writing to Pompie against the Epistle of Stephen Bishop of Rome illustrates the matter by an excellent similitude If saith he the conduites which before did plentifullie afforde water to the citie should suddenly be stopt would they not go to the fountaine there to take notice of the defect whither the fountaine were dried up or the conduites stopped or the water drawen some other way that so the conduit pipes being mended the citie may enioy the former benefit of the water Even so it becommeth Gods ministers when the truth of God in any thing hath been changed men have been unconstant therin to returne to the first original and Apostolical tradition that the reason of our actions may flow from whence they had their first spring and original And repent The last and chiefest thing required in him is repentance that is to forsake his hypocrisie and sincerely to performe the dutie of his place For then indeed we repent when leaving our evil wayes we order our steps aright and seriously turne to the Lord the which I confesse is not in our owne power to doe but God gratiously effecteth the thing which he commandeth in whomsoever he pleaseth Howbeit they are inexcusable in whom he worketh it not because they willingly disobey the commandement But it may be objected they cannot doe it of themselves It is true indeed but from whence doth this arise for have they not of their owne accord brought this inabilitie uppon themselves and also by a voluntarie obstinacie augmented it wherby they have made themselves inexcusable and self guiltie before God If therfore thou shalt not watch That he might be the more awakened Christ adds to the exhortation a sharpe commination threatning him except he be watchfull to come on him as a thiefe that is suddenlie and unawares to take vengeance on him for his hypocrisie by some horrible Iudgment On thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon thee or to thee not in a good sence as that saying thy king coâ—â—eth to thee to wit for thy good but in an evil sence that is to thy destruction and therfore Beza more significantly renders it Against thee Thus Christ also speakes of himself Mat. 24.43 and Reve. 16.15 Behold J come as a thiefe blessed is he that watcheth c. so Paul 1 Thes 25. which comparison as it is not dishonorable unto Christ in using it so doth it no way countenance or alow thievish courses for the similitude respects not the evil practice of theeves but their sudden breaking and entring in upon men while they sleep securely Math. 24.43 and thus the Lord himself expoundeth it but know this that if the good man of the house c. so here And thou shalt not know what houre J wil come upon thee to wit to inflict punishment on thee for thy securitie Ribera understands it of death when thou least thinkest of it thou shalt dy and be called to judgment The use Christ shewes in the place before cited Therfore be ye also ready for in such an houre as you thinke not the Son of man commeth 4. Thou hast a few names even in Sardis The third part of the narration is a commendation of some that were faithful in this Church For howbeit through the negligence of the Pastor most of them were dead or ready to dy yet the Lord stil reserved some unto himself who were upright according as he is accustomed to doe even in such Churches as are most corrupt For example when the ten tribes were fallen away and had publickly set up the idolatrous worship of their Calves and Baal and withall so oppressed the godlie as that Elias verelie thought that al the Lords prophets except himself had been slaine by the sword yet even then God had left unto himself seven thousand who had not bowed the knee to Baal 1 King 19 18. Rom. 11.4 In Pauls time the whole nation of the Iewes seemed to be rejected and destitute of the grace of Christ yet at that present time there was a remnant according to the election of Grace as the Apostle sheweth The like may be said touching the papacie for though in many ages togither both the grace of Christ and his true Church hath been as it were trampled under foot and the same overspread with horrible idolatrie in all kinds yet as the histories of the martyrs doe witnesse the Lord had some few names among them continually who resisted
shall plucke my sheep out of my hand This argument concerning our perseverance is full of comfort for all the faithfull being elected are written in the booke of life and shall never be blotted out Whosoever therefore can now assure himself to be a beleever ought certainly now to beleeve that he is the chosen of God and that he shall assuredlie persevere in his faith feare and service for evermore yet not by his owne strength for that were presumption and repugnant unto faith but by the power of God who keepeth the elect through faith unto salvation 1. Pet. 1.5 ready to be revealed in the last time 6. He which hath an care This needs no new explication but practise See chap. 2. v. 7.11.17 The VI Epistle to the Angel in Philadelphia 7. And to the Angel of the Church in Philadelphia write These things saith hee that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth 8. I know thy workes behold I have set before thee an open doore and no man can shut it for thou hast a little strength and hast kept my word and hast not denyed my name 9. Behold I will make them of the Synagogue of Satan which say they are Iewes and are not but doe lie behold I will make them to come and worship before thy feet and to know that I have loved thee 10. Because thou hast kept the word of my patience I also will keep thee from the houre of temptation which shall come upon all the world to try them that dwel upon the earth 11. Behold I come quickly hold that fast which thou hast that no man take thy crowne 12. Him that overcommeth will I make a pillar in the temple of my God and hee shall goe no more out and I will write upon him the name of my God and the name of the citie of my God which is new Ierusalem which commeth downe out of heaven from God and I will write upon him my new name 13. He that hath an eare let him heare what the spirit saith into the Churches THE COMMENTARIE VNto the Angel in Philadelphia There were divers tities of this name Lib. 12. But this was in Asia and as Strabo writeth much incident to earthquakes this Church was purer then the rest for whereas all the others Smyrna onelie excepted were sharpelie reproved by Christ this Church with her teacher is singularly commended not but that they had their faylings for there is no Church in this life without spot or wrinkle but because their sinceritie and faith was such as it covered all their infirmities God beeing pleased to take no knowledge thereof Now Christ commends the faith constancie of this Bishop above the rest foretels his combats with the Iewes and promiseth to assist him in the persecution now at hand Lib. 3. hist. cap. 37. moreover he exhorts him to be constant to the end Some thinke he was Quadratus a disciple of the Apostles of whom Eusebius makes mention but more of this in its place Among the Epistles which are attributed to Ignatius the sixt was written to these Philadelphians in which he exhorts them to keep the unitie of the faith and flie heresies but in it the Eminencie and Primacie of Bishops is too hyperbolically extolled Ignatius his Epistle to the Philadelphians Yee Princes saith he be subject to Caesar ye souldiours to the princes but let priests and deacons with the whole clergie and people souldiours and princes yea and Caesar also obey the Bishop and let the Bishop be obedient to Christ as Christ is to the Father But it is apparent at that time the souldiours with all the princes yea Caesar too were so far from embracing the faith as that on the contrarie they cruellie persecuted both Bishops all other Christians Notwithstanding there is in that epistle a sentence verie observable carries a note of true antiquitie I have heard saith he Some say if J finde not the Gospel in the ancient J will not beleeve but to such J say to me Christ is antiquitie and whosoever obeys him not it wil bee their certain and irrecoverable destruction A fitt sentence to be applied against the Papist who enquire after the antiquitie of our doctrine but this by the way The parts of the Epistle are three The inscription narration and conclusion These things saith he that is holy he that is true In the preface the person of Christ is gloriously described by fower Epithites First hee is called holy 1 Cor. 2.30 both because hee is in himself holie and is made to us of God Sanctification besides hee loveth holinesse and can not abide impuritie 2. Is true that is constant in keeping his word and performing his promises and threatnings loveth truth in us and detesteth all falshood whither in life or doctrine yea none shall escape unpunished that takes ought from his promises or threatning Here we have the twentieth argument of Christs deitie XX Argu. of Chr. deity Isay 6.3 For none absolutely save God alone is in scripture called the holy and faithfull one Thus the Seraphims cryed one to another Holy holy holy is the Lord God of hostes And who is true or truth besides the Lord The Lord is righteous in all his wayes and holy in all his workes In Dan. 9.24 Ps 145.17 he is called the most holy and it seemeth that these two Epithites of Christ were thence taken Christ saith of himself J am the way the truth and the life Ioh. 14.6 1. Io. 5.20 This is the true God and eternall life So here these things saith he that is holy he that is true Thus we see the divine majestie of Christ fully declared Here also let us note the detestable boldnesse of the Pope of Rome who wil be called the most holy Father yea holinesse it self Is not this to lift himself up above Christ doth he not herein manifest himself to bee the great Antichrist Christ indeed is absolutelie called the holy one but the Pope calleth himself the most holy one and that absolutely Thus he proudly exalteth himself above Christ which is proper to Antichrist The like we noted from the title of Christs priesthood Heb. 4.14 where hee is twise called a great hie Priest But the Pope arrogates to himself a higher title viz. the greatest hie priest wherein againe he lifteth himself up above Christ and plainelie shewes that he is not his vicar but rather the successor of the Archpriest of the Pagans whom the Romans called Archflamins But perhaps it will bee objected That the Pope is called the greatest hie Priest not in respect of Christ but of other inferior hie priests and beeing the supreme and universall bishop But this unlooseth not the knot For in what respect soever he calleth himself the greatest hie priest it is evident that herein hee maketh himself greater then Christ
will make him a pillar But it is more probable that he alludeth to the two brazen pillars set up by Solomon in the porch of the temple which typified the stability of the children of God And he shall goe no more out This is the second promise it shall not bee a momentanie glorie but unchangeable perpetuall and eternall And it seemes to be put heere in opposition to those brazen pillars which were overthrowen with the temple by the Babylonians but no such destruction shall befal the godly for as the Psalmist speaketh Psal 125.1 2. They that trust in the Lord shall be as mount Sion which cannot be removed but abideth for ever An excellent place proving the perseverance of the saintes even in this life for whom Christ hath once made a pillar in his temple he will never suffer them to go out any more that is to fall away from the state of grace And I will write his name The third promise An inscription of a threefold name is an inscription of a threefold name viz. of God of the citie of God and of Christ He seemes eyther to allude to the manner of the Romanes who used to write on their statues of triumph the actions of the Conquerours the titles and names of conquered nations as for example To Tyberius To Constantine alwayes Augustus To the Conquerour of Germanie of the Gothes of Africa c. Or otherwise he keepes still to the former allusion of Solomons pillars whereof the right was called Jachin which is beeing interpreted he will establish and the left Boaz that is in it there is strength the one beeing a type of the Jewish church the other of the Gentiles so Christ will write upon every faithfull man most honourable names which exposition might stand but that Solomon is said not to have written those names upon the pillars but so to have named them Well how ever it be certaine it is that both these pillars with their names were destroyed the vain inscriptions of the Romanes perished but the names which Christ will write upon his pillars they shall remaine for ever and ever First he will write upon them the Name of his God not that these conquerours shal be Gods but the sons of God that is perfectly borne againe after the image of God Indeed we are now Gods children by faith but these glorious inscriptions here promised doe not yet appeare namely the full fruition and majestie of our adoption And the name of the citie of my God or of the new Jerusalem that is I will make him an everlasting citizen of the Church triumphant for as you may see Chap. 21.2.10 this is set forth unto us by the new Ierusalem Which commeth downe out of heaven both because it so appeared in a vision unto Iohn in the place for calledged as also because it hath its true original from heaven as grounded on the eternal election of God and besides in this life is borne of water and of the spirit and all the grace which it receiveth commeth downe from above From my God Three times he calleth God his God speaking eyther as man and our mediatour whose office no wayes lessneth but rather confirmeth his eternall essence see Chap. 1.1 3.2 Io. 20.17 1 Thess 1.3 Christs new name Or els God is here personallie taken for the father as it is in these places I ascend to my God and to my Father Before God and our Father My new name To the Godlie in Pergamus he promised a new name but lo here he will give his new name which he receyved of his father beeing exalted above everie name that is named not onely in this world but also in that which is to come Eph. 1.10 see also Phil. 2.19 Touching this new name it signifies Christs glorious exaltation and the Fathers setting of him at his right hand after his resurrection now this his new name and this fulnesse of glorie at Gods right hand Christ will write on the Overcommers but how make them pertakers of perfect happinesse according to their measure and proportion as beeing members of that bodie of which he is the head Se more of this v. 21. 13 He which hath an eare see Chap. 2. v. 7.11 The VII Epistle to the Bishop of Laodicea 14 And unto the Angel of the Church of the Laodiceans write These things saith the Amen the faithfull and true witnesse the beginning of the creation of God 15 I know thy workes that thou art neither â—old nor hote I would thou wert cold or hote 16 So then because thou art luke-warme and neither cold nor hote I will spue thee out of my mouth 17 Because thou sayest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poore and blind and naked 18 I counsell thee to buy of me gold tryed in the fire that thou majest be rich and white raiment that thou mayest be clothed and that the shame of thy wikednesse doe not appeare and anoint thine eyes with eye salve that thou mayest see 19 As many as I love I rebuke and chasten bee zealous therefore and repent 20 Behold I stand at the doore and knocke if any man heare my voice and open the doore I will come in to him and will sup with him and he with me 21 To him that overcommeth will I grant to sit with me in my Throne even as I also overcame and am set downe with my Father in his throne 22 Hee that hath an eare let him heare what the Spirit saith unto the Churches THE COMMENTARIE VNto the Angel of the church of the Laodiceans This last epistle is full of sharpe reproofe against the pastor of the Church because of his great hypocrisie and vaine boasting and withall shewes him what he should doe perswades him to serious repentance and propounds rewards unto them that doe the same In this Epistle is excellentlie set forth the lenity and forbearance of Christ our Lord by which he suffereth hypocrites and desireth their salvation It consisteth of a preface a narration and a conclusion To the Angel That is to the pastor whole congregation Now because the evils in the Church doe usually proceed from the pastors therfore it is justly imputed unto them even as the excesse Idolatrie prophanenes and other wickednes of the people were by the prophets of old laid to the charge of their priests and governours It is uncertaine who this Bishop was But certainly he was a carnal and craftie man for though he bare the name of a minister yet was he void of sinceritie and Godlines and given over to coveteousnes and luxury other vices Paul twise mentioneth this Church in his Epistle to the Collossians chap. 2.2 there he wisheth that their harts may be comforted c. and Chap. 4.16 he commandeth that their Epistle be read of the Laodiceans The Epist to the Laodic Apocrypha Vide Bibl. S.
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
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
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
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
therfore as eternal life is a gift Eternal life is mercy not merit it is of mercy and not of merit And it is called a reward not due but freely given such a reward as a father gives to his son not as a master unto his hired servant Neither is it contradictorie that the Apostle denies that a reward is given of grace For he denies it of a reward of workes To him that worketh saith he the reward is not imputed of grace but of workes Now we denie that life eternal is said to bee such a reward For not to workers but to beleevers is this reward given They insist out of Thomas Thom. 1. secundae quaest 114. ad 1. that it is not indeed given of debt in order of justice but yet that it is given of debt by divine ordination in as much as every promise becomes a debt I answer That the divine appointment is not that we should by our merits obtaine eternal life or that eternall life should be given to any of merit but Gods appointment according unto the Gospell is this that eternall life bee given not to them that worke but to them that beleeve not of debt but of grace for the gift of God is life eternall Faith works indeed because it is operative through Charitie but it doth not therefore worke that it may merit but to the end that due obedience may be performed to the Lord. For no debt can be said to be a merit But thou wilt say Howfar a promise becomes a debt every promise becomes a debt This is true amongst men with whom there is a natural and legal obligation But that Gods promise should come under the nature of a debt it is false Both because their is no proportion between God who is infinite and a finite creature neyther any obligation on Gods part as also because as wel the promise as the thing promised is of mere grace For it is of grace I say that he promiseth to give whatsoever he doth give he gives it of grace But they say God by promise becomes indebted unto us This Aquinas himself denies saying It followes not that God simply becomes a debtor to us but unto himself Se Bellarm. castigat lib 5. in prooem cap. 3.14.16 de justif And destroy them that destroy the earth The other sort to be judged are such as shal be destroyed with unquencheable fire and eternall torments For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to corrupt is not so to destroy them as if they should cease to be like as it is in naturall corruption the which is motus ab esse ad non esse a dissolution from a beeing to nothing but to thrust them into punishment so as they shal not be blessed but miserable for ever Who destroy the earth A paraphrase of such as are to be destroyed among the number of whom chiessy are tyrants hereticks and both Antichrists The sonne of perdition destroyes the earth who in a speciall manner destroyed the earth that is the inhabitants of the earth by fire sword by destructive lawes and doctrines by wicked manners and examples This is a most proper note of Antichrist who therefore is called the sonn of perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because being lost himselfe and devoted to destruction he destroyes the earth like a robber killing soules and drawing men by all deceiveablenes of unrighteousnes and lying signes with himself into eternal destruction So Chap. 19.2 The whore is said to corrupt the earth with her fornication And therefore as Antichrist is a destroyer so he shal be rewarded with a final destruction Hitherto is the description of the last judgement the which by no shew of reason can be applyed to any other thing neyther is it here put by way of anticipation but repeated in a right order as beeing the last Act of the third Vision the which order they who observe not in this book doe vainly weary themselves with many subtilties 19. And the temple of God was opened in heaven Here some begin the following Vision But these things cohere with that which went before For John shewes allegorically the execution of the last judgement viz. the reward of the Saintes and punishment of the wicked The temple of God in heaven That is the Church triumphant in which God dwelleth as in a temple It shall then be opened when the heavenly glorie thereof shal fullie appeare For now indeed it is inward and hid and therefore the magnificence of the temple beeing as it were shut is not perspicuous But then the temple of God shal be opened when the Church shall appear most glorious And the Ark of the testament was seen He persists in the allegory of the ancient temple In the inmost part whereof was kept the Ark of the covenant a type of Christ beeing not to be seen of any save once a yeere by the High priest signifying that Christ of old was hid and as through a lattice the people then had but a smal glimpse of him Vnder the New Testament he appeared in the flesh but in a lowly way neither is his glory yet seen in the Gospel but by faith But after the judgment the Ark of the covenant shall be seen in heaven that is Christ shall so appeare as he is in heavenly glory unto his elect Now we see through a glasse darkly but then we shall see him face to face The sight of God is the Saintes felicity This Vision shal be the Saintes happines viz. when Christ shall present himself to be perfectlie beheld enjoyed and fullie perfect the grace of his covenant And there were lightnings Before Chap. 4.5 in the praeparation of the second Vision there proceeded out of the throne lightnings thundrings voyces and Chap. 8.5 in the praeparation of the third Vision the Censer beeing cast into the earth there were voyces and thunders and lightnings and an earthquake The wickeds pitnishment but in sense far different then it is in the catastrophe or change of this Vision For now John in the description of the last judgement as he shewed the felicity of the Saintes allegorically so he represents the punishments of the wicked metaphorically by the lightnings thunders voyces earthquakes and great haile oppressing them These things shal be the terrible signes of the wrath to come when the heaven earth all the elements shall conspire together to take vengeance on the wicked according to that in the Psalmist Psal 11.6 he will raine upon the wicked snares fire and brimstone wind of burning storms shall be the portion of their cup. Our Tossanus to the same purpose understands here the shaking of the whole frame of this world melting of the elements of which Peter speaketh together with the destruction of the wicked The like is spoken Chap. 16.18 at the powring forth of the seventh Viall in Vision the fift Thus much touching the third Vision
from Heaven Satans punishment therefore is described by the place companions and eternity of his torments The place of his punishment shall not bee simply the Pit in which he was before shut up a thousand yeers but the very sinke of the bottomlesse Pit the Lake of fire and brimstome into which he shall be cast by Christ the Iudge It is a Periphrasis of hell which the Scripture sets forth by the place of torments unquencheable fire the worme that dies not utter darkenesse weeping and gnashing of teeth and such like horrible Epithites to terrifie the wicked signifying that the torments of Satan and the ungodly in hell shall be unutterable like as the glory of Christ and the Saints in Heaven shall bee unspeakeable Now of the Lake of Fire and Brimstone hath beene spoken Chap. 19 20. unto which place Iohn sends us backe saying Where the Beast and the False-prophet are For hee there saith that these were cast into this Lake The devill therefore shall find them there as his companions in torments The Romane Antichrist I say with his Cardinals Vassals and Followers These shall bee cast into the Lake before the devill for he shall finde them there yet both shall be done in the last Iudgement as Christ expounds it in the Gospell depart from me ye cursed into everlasting fire which is prepared for the devill and his Angels Mat. 25.41 And they shall bee tormented To wit the devill the Beast and False-Prophet for they shall all alike suffer everlasting torments of which see Chap. 14.11 Chap. 19.20 Night and day Not as if there should be an enterchange of dayes and nights in Hell for in utter daakenesse it is alwayes night but thus he sheweth the eternall continuation of their torments for that which is continued day and night is perpetuall The same he saith Chap. 14. of the torments of all the worshippers of the Beast and his Image By the same phrase Chap. 7.15 he sheweth the continuall joy of the Saints in Heaven Who are before the throne of God and serve him day and night in his Temple Now that the punishment of the devill and wicked men shall be perpetuall Lib. 21. de C. D. c. 23. Ps 77.10 The punishment of the damned eternall Augustine doth largely prove against such as pretending Gods mercifullnes from the Psalme Will God forget to be gracious will he in anger shut up his tender mercies did imagine that the devill and wicked men after most grievous and long during punishments should be purged and pardoned thereby to patronize their owne and other mens wickednesses But he demonstrates from this and such like places that the torments of Satan and the ungodly shall simply be eternall First because here it s expresly said The devill which deceived them was cast into the Lake of fire and brimstone there to bee tormented with the Beast and the False-Prophet day and night for ever and ever which altogether signifies eternitie But it were false if at sometime or other they should be redeemed out of their torments Secondly Mat. 72.3 Mat. 25 4â— What is meant by Eternall because the divine sentence cannot bee made voide or weakened which Christ will pronounce at the day of Iudgement depart from mee ye cursed into everlasting fire prepared for the devill and his Angels what here is said to be for ever and ever in the place alledged is said to be eternall or everlasting by which the Scripture denotes time without end Lastly because the life and glory of the blessed Saints shall simply be eternall Therefore on the contrary the death and torments of the damned shall also bee eternall for Christ in the same sentence pronounceth to the wicked eternall torments Mat. 25.46 and to the godly life everlasting And these shall goe into everlasting punishment but the righteous into eternall life 11. AND I SAW A THRONE The Type of the universall Iudgement followeth in which all the wicked being cast into eternall torments the Church shall bee crowned with everlasting glory and joy Now that this is a description of the last Iudgement is so manifest from the words that I judge it needlesse to demonstrate the same It is proved that here the last judgement is typically set forth Mat. 25.46 1. Cor. 15.16 Dan. 7.10 Mat. 25 41 Iohn saw the Iudge on a Throne he saw the dead to be judged before the Throne and them that were judged out of the books being opened according to the phrase of the Prophet Dan. Chap. 7.10 where without all controversie the Type of the last Iudgement is described Lastly he saw the Devill Death and Hell which are the last Enemies to be cast with all reprobates into the Lake of Fire which certainely shall not come to passe but in the last Iudgement when the Iudge shall say unto all these Goe ye cursed into everlasting fire prepared for the devill and his Angels Neither ought we to seek an Allegorie in circumstances so manifestly agreeing with the Evangelicall History because it cannot here have place forasmuch as all things are sutable unto the proper description of the last Iudgement expressed in both Testaments Besides our method confirmes the same by which it hath hitherto bin shewed that every one of the Visions the first excepted which was speciall doth end in the description of the last Iudgement either openly or covertly the which why it should so often be iterated in this Booke cannot be explicated by them who give no heed unto the distinct Acts of the severall Visions Adde to this that all Interpreters whom I have seen both old and new are unnanimously minded that here is figured out the casting of all the adversaries into eternall punishment and the placing of the godly in everlasting glory which shall be accomplished in the last Iudgement Brightman alone leaving this exposition interprets the whole Brightmans Allegorie Allegorically of the full restitution of the Iewish Nation which he thinkes shall come to passe after the Dragon is cast into the Lake of fire that is after the destruction of the Turkish Emperour and Empire This hee supposeth shall be about the yeere 1690. moved hereunto by a conjecture too obscure and uncertaine from a place in Dan. 12.12 the which how far different a sense it beareth I shall not at this time for brevity sake stand to demonstrate But the reasons which he opposeth to the received and manifest trueth to me indeed seem to have little or no waight in them He saith that the following description agrees not unto the New Jerusalem in Heaven but to that on Earth only in that the Holy City is said to descend from Heaven that the Bride is prepared and adorned for her Husband not yet delivered that in ver 7. the reward is put off till afterward Whether the description of the new Ierusalem agrees to the Church Militant that one of the seven Angels sheweth all these things to Iohn whereas
part of the world or things it shall be is I think known to no man Ludovicus his jest on Sophisters disputing of this fire On which place Ludovicus Dives pleasantly jesting and deriding the vanitie of Sophisters what saith he to no man O Augustine thou hast not heard our Scholasticall Swash-bucklers of whom the least in degree is not ignorant that it shall be that Elementary fire whose abode is between the Ayr and the Globe of the Moone namely it being to descend But if thou approve not this there will not some be wanting to swear religiously that this fire shall proceed from the heat of the beams of the Sunne raised in the middle Climate of the Aire most thicke and ardent beames closing there together as it were into an hollow glasse or mirrour But it is no wonder In thy time O Austine there was no such use of fire as now seeing not to speake of Divines our Philosophers whither it be in the middle of December or in the middle of July they with mouth hands and feet handle and treat of nothing but fire Of Philosophers they become Divines and so transferre this kind of Philosophy into the more sacred Schooles They therefore can more casily define the fire then either Thou thy equals or Praedecessours Thus hee These delights therefore we leave unto incendiary Monkes who from the fire of Purgatory and Hell doe daily warme their Kitchins and daily threaten the Evangelicall Heretickes with fire and fagots The Holy Ghost himselfe interprets this Lake and this Fire not by the place or matter but by the miserable condition thereof Which is the Second Death Of which Chap 20.6 The first death They that have part in the First Resurrection on such the Second that is Eternall Death hath no power which shall be the casting of the damned with the devill and the Beast into everlasting torments For the first death is the falling away of the Soul from God The remedie whereof is the First Resurrection which is a raising of the Soule from the death of sinne through Faith and Repentance in this Life These are not in danger of the Second death because they shall have part in the Second Resurrection which is a raising up unto life and eternall glory See what was said before Chap. 20.5.6 The Second Part of the CHAPTER Beeing a Speciall VISION and Type of the Heavenly Jerusalem 9. And there came unto mee one of the seven Angels which had the seven Vials full of the seven last plagues and talked with me saying Come hither I will shew thee the Bride the Lambes wife 10. And he carried me away in the Spirit to a great and high Mountaine and shewed me that great City the Holy Ierusalem descending out of Heaven from God 11. Having the glory of God and her light was like unto a stone most pretious even like a Iasper stone cleare as Chrystall 12. And had a wall great and high and had twelve gates and at the gates twelve Angels and names written thereon which are the names of the twelve tribes of the children of Israel 13. On the East three gates on the North three gates on the South three gates and on the West three gates 14. And the wall of the Citie had twelve foundations and in them the names of the twelve Apostles of the Lamb. 15. And he that talked with me had a golden reed to measure the City and the gates thereof and the wals thereof 16. And the City lyeth foure square and the length is as large as the breadth and he measured the Citie with the reed twelve thousand furlongs the length and the breadth and the height of it are equall 17. And he measured the wall thereof an hundred and fourty and four cubits according to the measure of a man that is of the Angell 18. And the building of the wall of it was of Iasper and the Citie was pure gold like unto cleare glasse 19. And the foundations of the wall of the Citie were garnished with all manner of pretious stones The first foundation was Iasper the second Saphir the third a Chalcedony the fourth an Emerauld 20. The fifth Sardonix the sixt Sardius the seventh Chrysolite the eight Beryl the ninth a Topas the tenth a Crysoprasus the eleventh a Iacinct the twelfth an Amethyst 21. And the twelve gates were twelve Pearles every severall gate was of one Pearle and the street of the City was pure gold as it were transparent glasse 22. And I saw no Temple therein For the Lord God Almighty and the Lamb are the Temple of it 23. And the City had no need of the Sun neither of the Moone to shine in it for the glory of God did lighten it and the Lambe is the light thereof 24. And the Nations of them which are saved shall walke in the light of it and the Kings of the Earth doe bring their glory and honour unto it 25. And the gates of it shall not be shut at all by day for there shall bee no night there 26. And they shall bring the glory and honour of the nations into it 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lambes booke of life THE COMMENTARY 9. AND there came unto me one of the seven Angels Hitherto of what John saw and heard generally Now followes a speciall Vision and Type of the Heavenly Ierusalem in which is allegorically shadowed out not so much the pleasantnesse and magnificence of the place in which we shall bee in blessednesse in the highest Heaven as our future unspeakable blessednesse it selfe For this Citie is not Heaven it selfe but the glorified Church in Heaven for bee calleth the Citie here described the Bride and Wife of the Lambe But the Bride and Wife of the LAMBE is not Heaven but the glorified Church Now he recordeth as we shewed in the Analysis first the occasion of the Vision secondly the manner and place of the Vision lastly the Vision it selfe The occasion is in this verse Hitherto Iohn stood in the desert where he was carried in the spirit by one of the seven Angels pouring forth the Vials Chap. 17.3 to see the judgement of the great whore sitting upon the Beast What things he there saw and heard he hath declared at large Now that same Angell being one of the seven Pourers forth of the Vials for I understand it of the selfe same who seemed as above I said to be the seventh pouring out the last Viall into the Aire and proclaiming the end of the world comes unto Iohn that is returnes unto him for undoubtedly he had turned aside and as before he had said Come hither Chap. 17.1 I will shew thee the judgement of the great whore So now he saith I will shew thee the Bride the Lambes wife A wonderfull affabilitie of the Angell touching which above without being
not seen nor eare heard c. This name God wil not give to one alone but to all the faithful all I say shall know their owne name because all shal have it For to know this name is to have it to rejoyce in it and to be certain thereof thus we se that the people of God shall not be ignorant of each others felicitie and blessednes in the heavens howsoever true it is that the damned shall be ignorant thereof because they shall never have it and hence we see it is no mervaile that none in this life know the heavenlie adoption No man knoweth the new name saving he that hath it but such onelie as se and have it by faith in their harts for as much as in the world to come none shall know the dignitie of the saintship but such as are partakers thereof And heere the ungodly assertion of the papists is refuted who affirme that no man can fullie and certainly perswade himselfe of his own inward justifying faith or to be in the state of grace and so consequently a childe of God but is to doubt of his faith grace justification adoption and salvation For these Prophane men doe vainlie require an outward demonstration of that which no man can possibly know saving he that inwardly hath it which they inwardly wanting can not know it and therfore in requiring us to manifest this unto them doe as foolishly as they who would put a man to prove that there is sweetnes in honie seeing no man can know it but by the tast thereof For the knowledge of this new name it consists not in bare speculations but in the power and practise of the heart Of this ful assurance we have largely treated in our comment on Hebr. Chap. 6. v. 18. and Bellar. Castiga lib. 3. de Justifi cap. 9.10 c. Moreover hence we have the sixteenth argument of Christs deitie XVI Argu. of Chr. deity For none can give the heavenly Manna the white stone new name which Christ promiseth to them that overcome saving God alone The fourth Epistle to the Bishop of Thyatira 18 And unto the Angel of the Church in Thyatira write These things sayth the Sonne of God who hath his eyes like unto a flame of fire and his feet are like fine brasse 19 I know thy workes and charity and service and faith and thy patience and thy workes and the last be more then the first 20 Notwithstanding I have a few things against thee because thou sufferest that woman Iezebel that calleth her selfe a prophetesse to preach and to seduce my servants to commit fornication and to eat things sacrificed unto idoles 21. And I gave her space to repent of her fornication and she repented not 22. Behold I will cast her into a beade and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the Churches shall know that I am he that searcheth the reines and hearts and I will give unto every one of you according to your workes 24. But unto you I say and unto the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speake I will put upon you no other burthen 25. But that which you have already hold fast till I come 26. And he that overcommeth and keepeth my workes unto the end to him will I give power over the nations 27. And he shall rule them with a rod of Iron as the vessels of a potter shall they be broken to shivers even as I have received of my Father 28. And I will give him the morning star 29. He that hath an eare let him heare what the spirit saith unto the Churches THE COMMENTARIE VNto the Angel of the Church of Thyatira Epiphanius recordeth that certaine of the Alogians rejected the Revelation as fabulous because there was no Christian Church at that time in Thyatira For how say they could Iohn be commanded to write to one who then was not but that old writer sheweth the absurditie of the hereticks herein It followeth not saith he although in their dayes there was no Church there therefore there was none in Iohns time for Thyatira was vanquished and overthrowen by them and the Phrygians togither Not long after the death of Iohn and the other Apostles namely in the three and nynteth yeere after Christs ascension which was the seventh of Adrian the Emperor And that indeed the spirit of God did foreshew the defection of this Church by prophesying of the false Prophetesse Iezabel that is of certain woemen who deceived many falsely boasting of a prophetical spirit as namely Priscilla and Maximilla and Quintilla harlots of Montanus who taught the heresie of the Cataphrygians Touching these things whither they were so or or I wil not now dispute of but that which Epiphanius ads is indeed more to the purpose to wit that in his time this Church was againe recovered by casting off the heresie of the Cataphrygians Now saith he by the grace of God there is a Church in that place which flourisheth and some others thereabout although formerlie the whole Church was fallen away and had embraced the aforesaid heresie That also is verie memorable which he writeth that the spirit of God did reveal that soon after the Apostles their successors the Church should fal into many errors Whence therefore hath the sonne of perdition taken his insolent decree that his Church cannot erre Now the fourth Epistle is directed to the minister of Thyatira being more sharpe then the former Hee is commended for his faith and workes but reproved for suffering the Prophetesse Jezabel to seduce many to commit fornication and eate things sacrificed to Idols the which woman with her followers Christ threatneth to destroy Neverthelesse such who were not infected with her wickednes he exhorteth to constance and promiseth to give them power over the nations The Epistle as the former consisteth of an inscription narration and conclusion In the inscription Christ is described by three Epithites two whereof have been handled Chap. 1. v. 14. The sonne of God in Chap. 1.13 he is called the Sonne of Man and here the Sonne of God to shew that he is both Now Christ is a Sonne by nature we and the Angels by grace Wherefore the Church doth rightly beleeve and professe Christ to be both God and man in the unitie of one person His eyes as a flame of fire his feet like to fine brasse Of this see chap. 1.14.15 I know thy workes The narration containes five things 1. commendations 2. reproofes 3. threatnings 4. exhortations 5. promises Thy workes The Vulgar and Andreas omit this both here and in v. 9. Workes are generally to be taken both for good and evil as in v. 2. 13. in speciall he commendeth fower things 1. his love to God 2. his charitie to the poore and chiefly
that the lord is greatly offended with the defilements both of our soules and bodies for he is a pure and holy spirit and requireth the same in them that worship him Hebr. 12.14 And without this no man shall see him 2. The corrupters of the truth shall be grievously punished howsoever they may for a time by subtiltie cover their deceit and draw many into their snares 3. That God is ready to forgive most vile sinners if they truelie repent XVII Arg. of Chr. deity Lastly here we have the seventeenth argument of the deitie of Christ in that he threatneth to punish these wicked deceivers for none but God onelie is able to doe it and therfore it manifesteth his divine omnipotencie That which the hereticke objects concerning Moses striking the Aegyptians with plagues is of no waight neither of Peter his slaying of Ananias Nor Pauls striking Elymas with blindenesse For we know that the Prophets and Apostles wrought miracles not of themselves but by the power of God Wheras Christ threatens to doe this by his owne power Io. 5.19 Mat 10.1 16.17 For whatsoever things the Father doth these also doth the Son likewise Yea the Son giveth power unto others to doe the like things And all the Churches shall know The end and use of Gods vengeance on sinners is to declare both his omniscience of the hidde things of the hart as also his omnipotencie and Iustice in rendring to evry one according to his workes Even as God said to Pharoah Exo. 9.16 Rom. 9.17 And in very deed for this cause have I raysed thee up for to shew in thee my power and that my name may be declared throughout all the earth Thus the lord by threatning cals sinners to repentance by Iudgments punisheth the obstinate and hereby declareth his wisedome power and Iustice unto all Now it is not without cause that Christ attributes to himselfe the knowledge of hidden things for seeing this wicked woman beguiled many by couveringe her uncleane actions under a pretence of holinesse Christ therefore here declares that none of her wayes were hidden from his eyes Hence we observe in the first place that one principal end of Gods exemplarie punishing of the wicked is that all the Churches may acknowledge declare the wisedome power and Iustice of God Thus we se how profitable it is that publike examples are propounded before our eyes to the end we may take notice of the judgments of God beware least by the like wickednesse we stirre up his wrath against our owne soules XVIII Argu of Chr. deity Secondly here is offred unto us the eighteenth argument excellently proving the divinity of Christ For here Christ will be acknowledged to be the searcher of the heart and reynes which the scripture ascribeth unto God alone For the righteous God trieth the heart and reynes Psa 7.9 1. King 8.39 1 King 16 7. Give unto every man according to his wayes whose heart thou knowest Thou alone knowest the hearts of all the sonnes of men see also 1. Chro. 28. Iere. 11.20 and 17.10 and 20.12 Eniedinus the Samosatenian objecteth in the first place that the searching of the heart and reines doth not here signifie a knowledge of the thoughts But rather a most equal and just administration of judgment by Christ and so it proveth not that he is true God I answer The antecedent is a manifest and bold corrupting of the text For the divine attribute which elsewhere is ascribed to Jehova is here without any limitation and in the verie same words applied unto Christ not onely in regard of the administration of his righteous judgments but also as he is the searcher of the heart and therefore must necessarily be taken in one and the same sence But again he objecteth That Christ hath received all his knowledge judgment yea and himself too from the Father as he confesseth Io. 5. Rev. 5.11 here v. 27. as I have received from my Father so that he is not the same God with the Father I answer he deceiveth by an equivocation For Christ receiveth all things from the father two maner of wayes Io 1.14 Prov. 8.25 God the sonne hath received his divine essence from the Father by eternal generation for he is the onely begotten of the Father before the mountaines were setled So that with his divine essence he received his divine omniscience But as he is man he received all his power and glorie in time by his reall exaltation so far forth as consisted with the nature and perfection of his manhood in this latter respect we confesse he is not God notwithstanding it is false to affirme that he is not God in the former for howsoever in this respect he hath received all things from the Father yet whatsoever is divine the Sonne hath it by his owne essence even as the Father Because the Father hath given to the Sonne to have life in himself as the Father hath life in himself See Damascenus lib. 4. Orth. fid cap. 19. Thirdly he objecteth that many Prophets and Apostles knew the hearts of men also Io. 5.26 I answer Eyther this or that of Salomon is false Thou onely knowest the hearts of all men 1 King 8.39 God indeed did reveal some things not al things unto Elisha Peter and Paul but not the knowledge of the hearts To be short none of them did or could say that he was the searcher of the reynes and heart as Christ here saith And all the Churches shal know that I am the searcher of the reynes hearts 24. But unto you I say The fourth part of the narration is an exhortation and here he turnes aside from the Pastor before commended and reproved and from the deceivers threatned and speakes to the rest of the Church in Thyatira and exhorts such as were godly among them and had not harkened unto the false teachers to go foreward and continue in the Apostles doctrine And hence again it appeareth that these Epistles were written not to the officers alone but to all the Churches The Vulgar as also Andreas and Montanus read it without the copulative but to you the rest but the other Greeke copies have it to you and to the rest as if he had said to thee o Pastor and to thy fellow officers and to the resâ—â—f the Church But the sence is the same For the Pastor also was one of those which held not the doctrine of Jezabel although indeed he was to negligent in repressing of the same This doctrine To wit of Jezabel and the Nicolaitans concerning fornication and communicating with Idolaters And which have not knowen This is an Hebrue phrase and signifies who have not approved The depth of Satan So these deceivers called their blasphemies as being deep mysteries and hidden wisedome and things more excellent then ever the Apostles taught Now Christ graunteth they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths but such as had their original
Epistle to the Bishop in Sardis 1. And unto the Angel of the Church in Sardis write these things saith he that hath the seven spirits of God and the seven starres I know thy workes that thou hast a name that thon livest and art dead 2. Be watchful and strengthen the things which remaine that are readie to dye for I have not found thy workes perfect before God 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thiefe and thou shalt not know what hower I will come upon thee 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walke with mee in white for they are worthy 5. He that overcommeth the same shall be cloathed in white raiment and I will not blot out his name out of the booke of life but I will confesse his name before my father and before his Angels 6. He that hath an eare let him heare what the spirit saith unto the Churches THE COMMENTARIE VNnto the Angel of the Church in Sardis By the name Angel as we have formerlie shewed is noted the Pastor of the Church and not him onely but the rest of the officers yea and the whole Church for it seemeth they were all alike faulty according to that of Iesus the Sonne of Sirach As the judge of the people is himselfe so are his officers and what manner of man the ruler of the citie is such are all they that dwel therein Sirac 10.2 And therefore whatsoever is amisse in the people is imputed to the negligence of the Pastor and what is good in them to his prayse and commendation Some old writers affirme that Melito was Bishop in Sardis of whom Eusebius maketh mention lib. 4. hist cap. 26. But neyther the argument of the Epistle nor time when it was written doth agree hereunto For Melito is commended for his sanctitie martyrdome this teacher is accused of hypocrisie negligence Moreover Melito was Bishop of Sardis in the raigne of Antoninus Pius unto whom Iustine Martyr dedicated his second Apologie in behalf of the Christians This Anton raigned more then sixty yeeres after Domitian in whose time John being banished into Patmos wrote the Revelation Now it is not probable that Melito should so long continue pastor in Sardis although in al likelihood Polycarpus all this time was teacher in Smyrna see cha 2.8 Therfore howbeit it be uncercaine who he was not beeing named yet Christ sharply reprooves him for his hypocrisie and negligence Hence observe how vainly the Romish Parasites boast as if the Pope and his adherents can not erre in matters of faith seing two onelie of the seven teachers of Asia are commended for their sinceritie in life and doctrine the rest accused by Christ eyther of foule hypocrisie Hor in Epist quid concinua samos quid Craesi regia Sardis or of the haeresie of the Nicolaitans In Sardis The famous and sometime royal citie of Croesus seated as Plinie writeth on the side of the mountaine Tmolus of which I have before spoken but here again repeat it least some might be mistaken as those who thinke that the Synod called Sardicensis held in the eleventh yeare of Constantine was in this citie For Sardica was a towne in Illyria to which place came all the easterne westerne Bishops by the commandement of Constans Constantius Emperors But this Epistle was not written to the Angel in Sardica but in Sardis It consisteth of a preface a narration and a conclusion The preface by two epithites declareth the majestie of Christ the author of this epistle and his care for the Church he is said to have the seven spirits of God and the seven starres to wit in his right hand as in chap. 2.2 from whence it might seeme that the words the seven starres were taken and here misplaced but the consent of all copies is to be allowed By the starres the teachers are signifyed as chap. 1.20 But in the description of Christ cha 1.20 there is no mention made of the seven spirits therfore some have thought that they are the seven spirits mentioned cha 1.4 but seing these spirits are joyned with the seven starres that is the Bishops of the Churches I therfore judge that these seven spirits are Angels properlie so called because Christ imployeth them together with the ministers of the Churches for the welfare of them that are heires of salvation see cha 1.4 Neyther doth the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seven spirits contradict this exposition for in cha 17.1 the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wil shew thee the Iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whore of whom notwithstanding there was no mention before see our exposition on that place Thus we see that Christ hath the seven spirits of God in his hand that is all the Angels who readilie doe his commandements and judgements both in defending of the godly and punishing of the wicked he hath also in his hand the seven starres that is all the ministers officers of his Church that so through his grace they may shine like starres in sinceritie of life and puritie of doctrine before their flockes For as Christ is the author of the ministry so hath he given it unto the Church worketh so powerfully in by the same that hereby he both gathereth preserveth continually a Church among men according to that of Ioh. 15.6 I have ordained you that you should goe bring forth fruit that your fruit should remaine Now touching the ordaining governing of the starres whither it be taken properly or improperly XIX Arg. of Chr. deity it is onely the powerful worke of God And therfore these Epithites doe plainly yeild unto us a nynteenth argument to prove the deity and omnipotencie of Christ our Lord. J know thy workes The first part of the narration is a reproofe of the secret hypocrisie in the heart life of this teacher Thy works that is I see al the indeavours cariage both of thy private life publick ministry I know thy hidden hypocrisie for so he explaineth it thou hast a name that thou livest art dead that is thou art generally reputed to be a faithful godly teacher but thou art an hypocrite as beeing destitute of faith and true holines so dead that is as a painted sepulchre before the Lord guiltie of death although thou seemest to be alive holy before men Hence we learne three remarkeable pointes The first is an evident argument of Christs divinitie For if Christ so knowes all our workes as that he discerneth betwixt true godlines and hypocrisie the dead and living members of the Church true pastors and hypocrites then certainly he tryeth the heart of man which is onely proper to God
consolation against two sorts of temptations The first in this verse the second is expounded in the verse following by a close Prolepsis or prevention For having said that he had set a doore open before them which none should shut this might seeme impossible considering how on the one side the Iewes their professed enemies did much ennoy them againe on the other hand how the unbeleeving citizens magistrates togither with the kings and Romane Emperors did miserably afflict them yea and how Christ himselfe foretels that they should suffer yet greater troubles for his names sake Here then I say might they not doubt how this doore should be kept open by Christ against the adversaries and not rather in a short time be shut up that is oppressed and destroyed by them To these feares hee opposeth distinct remedies and to the end that neither the Iewes perversnesse might offend them nor the oppression of tyrants dismay them Christ assures them that he will turne the one to their good and deliver them from the other And this is the coherence and sum of these two verses That which concernes the first temptation is comprehended in these words behold I give them of the Synagogue of Satan c. so he calleth the Jewes as in cha 2.9 I give that is I rayse up adversaries against thee who shal cruellie hate both thee and the Church for looke as the Iewes continually persecuted the Apostles by raising up against them tumults in all places to hinder the propagation of the Gospel so would they doe unto these of Philadelphia Now to comfort them herein Christ useth diverse reasons First his providence I saith he give that is they shall not fall upon you by chance but by my appointment and to the end that yee should be tryed and therfore yee ought patiently to endure this temptation and alwayes to trust in mee for I will give nothing but what shal bee for your good and profit And thus I understand these words howsoever others are otherwise minded But doth not Christ in this make himself the author of sinne seeing the malice of these Iewes against the Christians was verie sinfull I answer it followeth not For Christ raysed up the Iewes against his servants not putting this rage into them but using them onelie for the others trial as is expressed in the end of the following verse to try them that dwell upon the face of the earth This is the first consolation and ground of all the rest For he which beleeveth that his troubles are sent of God wil bear them patiently and assuredlie hope that God wil turne all things unto his good Who are of the Synagogue of Satan A second consolation is taken from the vanitie of their adversaries for they lyed in calling themselves Jewes that is the praysers of God deriving their name from Iudah which signifies to prayse as if they had been the ofspring of Iuda the children of Abraham and onely people of God But indeed they were not Iewes but a Synagogue of Satan se chap. 2.9 by which we are taught not to admire by pocrites for the glorious titles which they vainlie assume unto themselves The Papists to this day boast as beeing the Catholike Church but they are a Synagogue of Satan because they keep not the word of Christ but persecute it whatever they pretend to the contrarie For Christ saith hee that beleeveth on wee hath life everlasting But they on the contrarie not he that beleeveth in Christ but hee that beleeveth the decrees of the Church of Rome and subjecteth himself unto the Pope hee shall have life eternall Behold I wil make them to come and worship before thy feet The third consolation is taken from the profitable event of their troubles viz. the marveilous conversion of these Iewes unto the faith of Christ I will saith hee for a little while exercise thee and the Church by these lying Iewes but a while after I will convert them suffer therfore their injuries patiently for shortly they shall become your friends and bretheren Their conversion is described by these signes they shall come and worship before thy feet that is in a humble manner desire pardon for their offence joyne themselves unto your congregation Hee speakes not of that religious worship which is due unto God and Christ alone but of an outward reverence and falling downe before the feet of the pastor and the whole Church in signe of true repentance For the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dogge and properlie signifies such a manner of falling downe before the feet of any in signe of subjection as whelps doe in fauning on their masters Metaphoricallie it is used for divine worship or reverence but here it is taken properlie Now behold the wonderful conversion of these Iewes which yet is not to be ascribed unto their owne free wil for of themselves they could not have repented but this worke was wrought in them onely by the grace of Christ for he saith J will make them to come which shewes the end or consolatorie effect And to know that I have loved thee That is howsoever for the present they are your enemies and account you as men appointed to destruction yet when they shal be converted they will bee of another minde and know that I loved thee for thy patience and sufferance For I love them that love mee Because no man will suffer adversitie for my names sake except he love mee Hence we may note two excellent doctrines First that we ought not to despaire of the salvation of our adversaries For it is easie with Christ of wolves to make them sheep of enemies friends and therfore we should always pray unto the Lord for their conversion who are elected we know there are twelve houres in the day and that God cals some in the morning some at noon and some at evening and then worketh such an admirable change in their soules as of persecutors they become professors of a Synagogue of Satan a Church and spouse of Iesus Christ as we see in the knowen examples of Nobuchadnezzer Paul and others Unto whom we may also adde these Iewes here spoken of Secondlie we se that the conversion of the wicked is not to be ascribed unto any freewil in them for Christ makes them to come and worship Ioh. 15.5 Ioh. 6.44 And without him we 〈◊〉 be nothing according to that saying no man come can unto the Sonne except the Father draw him The consideration whereof puts us in minde both of our â—â—â—erie weaknes which is come upon us by sinne as also of the great mercie of God towards us for although indeed it may in some sort be applied to our willingned that we come and worship to others their unwillingnes that they come not but rather blaspheme the name of Christ yet the true and primarie cause which maketh us willing wheras others in the mean time
our obedience For no man can be said to merit in dooing that which he is bound to performe but we are injoyned to keep the word of Christ and besides when we have don the utmost that we can yet we are but unprofitable servants God doth onely of his free grace reward our obedience constancy So that the speech of Christ in this place is not an argument drawen from the meritorious cause of salvation but frō the condition onely without which we cannot exspect the same for Christ promiseth to deliver none but such as keep his word Why then doth he thus speak not that we should be lifted up with an opiniō of merit but by promising a reward hee sheweth how acceptable our obedience is unto him as also to the end that we may increase persevere in grace From the houre of temptation The third consolation is contained in these words temptation that is the cruel persecution of Trajane or some other tyrant in calling it an houre he noteth the brevity of this affliction that they might the more cheerfully undergoe it The crosse is compared to a womans sorrow in travel Joh. 16.20 because of the shortnesse of the paine and the joyfull effect thereof See also Rom. 8.18 2 Cor. 4.17 To try them that dwel upon the earth the fourth consolation is taken from the use of afflictions They are not sent as punishments from God for our destruction but for the trial of our faith and constancie And in this respect they are first just because God hath right to trie us and 2 necessarie Isa 28.19 Iam. 1.3 1 Pet. 1 7. least we should grow slack and dull as also very profitable for vexation causeth us to understand worketh patience shakes of the drowsines of sin makes our faith more pretious then Gold to be found to prayle and honour glory to be short it stirreth us up earnestly to call upon God Seeing therfore the Lord makes his trials so many wayes profitable unto us Ps 91.15 set us be patient constant under the same He useth this temptation to try them that are upon the earth for God tries hypocrites wicked men as wel as the saintes though the effect bee diverse For by it the ungodlinesse in constancy lightnesse of the former is made manifest God hereby separating hypocrites wicked men crept into the Church from the society of saintes for these remaine constant the other by their apostacie manifest the secret corruption of their hearts Moreover we are to take notice that these words them that dwell upon the earth are alwayes in this booke taken in a bad sence as signifying unfound men idolaters the followers of Antichrist as will appear in the following hystorie 11 Behold I come quickly This may be referred to the following exhortation I will come quickly hold fast therefore that treasure of faith which thou hast received But it seemes rather to agree with that which went before as a conclusion of the third consolation promising to come quickly to destroy the wicked to deliver his children least by delaying their deliverance they might seeme to be impatient Some referre this to his last coming If so then quickly notes not the time at hand but sooner then the world is aware of For although the Lord be not yet come 2 Pet. 3.9 yet he is not slack saith the Apostle concerning his promise but is long suffering to usward not willing that any should perish but that all should come to repentance He will therfore come quicklie that is sooner then many thinke For when the world shall say peace and safety then sudden destruction commeth See Chap. 1.1 Hold that fast which thou hast In this third part of the narration he exhorts them to sincerity and constancy in the faith that they loose not the reward And it is added to the foregoing consolation least by it we should become secure The sentence is brief but very emphatical Hold fast that which thou hast What had they faith and a good conscience as Paul expounds it 1 Tim. 1.18 And indeed these are the chief heads of all spirituall blessings the which whosoever hath and keepes in this life shall obtaine a crowne of glory in the life to come These two the Pastor and Church of Philadelphia had and with them all other graces For by faith they had righteousnes sanctification adoption and hope of glorie to come By a good conscience they increased in sincerity patience and constancie under the crosse as we have alreadie shewed These things saith he hold fast to wit unto the end The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used notes the necessitie of our uttermost indeavour and strength considering the many lets and impediments which otherwise might cause us to make shipwrack of faith and a good conscience unlesse we strive with all our power Thus we see they are exhorted to perseverance in their integrity That no man take thy crowne The reason is drawen from the dangerous effect of slothfulnes for not they that fight remisly but onely such as hold out and overcome 2 Tim. 4.8 Iam. 1.12 1 Pet. 5.4 are crowned in signe of victorie Thy crowne so he calleth the reward of life eternall Paul termes it the crowne of righteousnes which shall be given to them that overcome by Christ the righteous judge Iames the crowne of life Peter the crowne of Glorie that fadeth not away the which all faithfull teachers shall receive when Christ the great shepherd of the sheepe shall appeare Thus this crowne is distinguished from those other crownes which in ancient times were given unto conquerours See our Commentarie on 1 Cor. 9.24 We may here observe manie things the which I will breifly touch First we are taught that the promises of God ought not to make us secure but rather to stirre up our indeavour to constancie for we cannot assuredly applie them unto our selves except we earnestly labour to performe our duty Christ promised indeed to this Church to keepe them from the houre of temptation yet he bids them hold fast what they had intimating that our faith and constancie ought not to be lessened by the promises but rather strengthened and increased Secondlie we are taught that they onely shall be crowned with the promised reward in heaven who hold fast what they have here receyved we shall be cloathed upon with our house which is from heaven 2 Cor. 5.3 if so bee that beeing cloathed we shall not bee found naked Thirdlie seeing it is called thy crowne it seems to denote that in heaven we shall have every one his owne crowne from whence it may be gathered that as there are degrees of punishment so there shall bee differences of reward yea undoubtedlie such faithfull teachers as have brought manie to righteousnes Dan. 12.3 shall shine as starres in the firmament Iovinian against whom Ierome disputeth seems to hold that all the faithfull shall have one and
And behold a throne was set Now he expoundeth what he saw in the heavens namelie a royall throne and one sitting thereon and an honourable session of Elders thundrings lightnings voyces lamps of fire burning a sea of glasse like unto Chrystall winged beasts full of eyes before and behinde singing and praysing him that sate on the Throne having a booke in his right hand sealed with seven seales and in the last place the Lambe opening the seven seales with the terrible events thereof These things are the summe of this second vision The throne which he saw is also spoken of Chap. 1. v. 4. and mentioned eight and twentie times in this booke and hereby is represented the dominion and judgement of God over all things whereof he will have us to be alwayes mindfull 3 And he which sate on the throne He saw not an emptie throne but one sitting thereon whose name indeed and countenance is not declared but his majesty and glory is magnifically described both in this and the following verse as beeing to look upon like a Jasper and a Sardine-stone and having round about his throne a rainbow in sight like unto an Emerald by which similitude is set forth not an earthlie but a divine majestie in as much as nothing can bee imagined to be more pretious then these pearles or more manificent then such an aspect A lasper There are diverse sorts of this stone as Plinie lib. 37. cap. 9. and Isidor cap. 6. lib. 7. doe affirme and it is thought that the Indian Iasper called Polygrammos is the best of them beeing greene cleare and somewhat like unto an Emerauld the Persian is like to brasse that of Cypria is of a blewish colour and the Phrigian somewhat reddish that which is found in Thracia is much like unto the Indian but the Chalcidonian is lesse beautifull then any of them Plinie writeth that he saw one of eleven ounces in waight on which was ingraven the image of Neroes breastplate It is thought that this stone is a singular preservative against all manner of deadly poyson and withall hath manie other vertues in it Sardine in latine Sardius but Plinie calleth it Sarda which is white in colour Lib. 37. Cap. 7. wheras the Sardine or Sardius is red Of this stone see Exod. 28.17 The nature of this stone as some affirme is good to expel feare to cheare the spirit and to preserve those that weare the same from enchantments and other evils but others say that there is now adayes no such vertue in it Emerauld This is a most pleasant Germme green of colour and very delightful to the sight the Scythian stone is the most pretious although the Aegyptian and Brittish also as Albertus Magnus witnesseth are of great worth They write that Nero beheld his fencers at their game through an Emerald It drives away poyson preserves chastitie strengthens the memorie and helpeth the sight c. Like to this stone he saw about the throne a rainbow which we see commonlie to be of white yellow and greene colour It is probable that this vision cheifly alludes unto the pretiousnesse of these stones For whatsoever is eyther pretious or profitable al is to be found fully and perfectly in him that sits on the throne Some interpret the Iasper and Sardine of the two natures of Christ The Jasper which is greene refreshing the eyes they attribute to Christs divinity the Sardine which is red unto his humanity like as his flesh was red in the blood of his passion The rainbow they will have to bee a signe of his grace alluding to that in Genesis Gen. 9.13 where God is said to set his bowe in the cloude for a token of his covenant Whence they conclude that this rainbow like unto an Emerald doth signifie Gods everlasting mercie which is green that is never fadeth away But such kinde of allegories do serve little or nothing at all for our instruction If it bee demanded who he saw sitting on the throne I answer that without all doubt God is here represented for it is expresly called the Throne of God chap. 7.15 and 12.5 chap. 19.4 Notwithstanding interpreters are diversly minded about it Lyra understands it of one God three in persons appearing on the throne after this manner as beeing the governour king of the Church militant judge of the whole world Others expound it of the person of the father alone But we may safely understad it absolutely of God sitting reigning in the person of the son to whom the father hath given all judgment he therfore who is said here to sit on the throne is the samewho before gloriously walked in the midst of the seven candlesticks namely Christ the son of God And this doth plainlie appeare from v. 8. 9. where two Epithites ascribed Chap. 1. v. 8. 18. as proper unto Christ to wit he which was which is and which is to come and again he that liveth for evermore are here attributed to him that sits on the throne The like we may gather from Chap. 21.6 where he that sits on the throne cals himself α and ο the beginning ending who giveth to him that is a thirst of the fountain of the water of life but Christ calleth himself α and ο chap. 1.8 And in Ioh. 4.14 7.37 we are taught that it is he who gives to them that are a thirst to drinke of the water of life to be short both the Ordinary Glosse as also the Catholike glosse of Marloratus interpret this of Christ the Lord of the Church neither doth the reason hereof seem to be obscure For the same whom before he saw walking among the candlesticks as Lord on earth he now sees him sitting as Iudge in heaven That which may bee objected concerning the Lambe seems not to take away what wee have said for there is no absurditie in this that Christ should bee represented unto Iohn under diverse figures in a diverse respect Before he saw him walking among the candlesticks as the head of the Church Now he sees him sitting on the throne as the Iudge of the world and also as it were a Lambe slaine and made a sacrifice for us Thus also the Apostle to the Hebrewes makes Christ both high-priest and sacrifice and Altar in a diverse respect Neyther are we to imagine that Christ the son so sits on the throne as if the Father were put by for it is the Father which giveth unto the son to sit on his throne as it hath been shewed Chap. XXVI Argu. of Chr. deity 3.21 So then the Father also sits on the throne in the Son Which is another strong argument proving the Godhead of Christ He which sits on the throne is Lord God omnipotent v. 8. But Christ as we have proved sits on the throne and therefore he is Iehovah omnipotent The second part of the Chapter The attendance about the throne First the companie of the foure and twentie Elders
sung unto the Lamb 1. By both companies representing the Church triumphant who celebrate the benefit of their redemption glorification obtained by the blood of the Lamb. v. 8.9.10 2. By a third apparition or companie of Angels celebrating the worthinesse power and divine glorie of the Lambe v. 11.12 3 By a fourth apparition of all creatures rendring prayses and blessings unto God on the throne and unto the Lambe v. 13. And last of all the two first apparitions of the 24 Elders foure beasts closing up the thanksgiving by a divine adoration v. 14. The first part of the Chapter A description of the booke sealed 1 And I saw in the right hand of him that sate on the throne a booke written within and on the backside sealed with seven seales THE COMMENTARIE ANd or then I saw I will not here repeat all the diverse opinions of interpreters concerning this book who rather obscure then unfold the obscurity thereof but onely will cite some of the most probable The common opinion about the booke Most interpret it either of the booke of the old Testament or els the whole volume of Gods booke both old and new which is in the right hand of God because it is inspired by the holy Ghost and the contents thereof are in the hands of God alone This booke is written within that is obscurely in the old Testament without that is openly in the new or within as respecting the mystical sence without the litterall It is sealed with seven seales because the mysteries thereof are hid from humane reason 1 Cor. 2.14 It cannot be opened by any creature because the naturall man receiveth not the things which are of God The Lambe alone is worthy to open it because he onely hath fulfilled the scriptures and he onely doth reveal unto us outwarly by his word and inwardly by his spirit the hid things thereof These things in themselves are true and according to godlines but I judge they serve little to the purpose in hand because here he treats not about the obscurity or manifestation of legal types neyther are the mysteries thereof revealed in this booke but things of another nature and which concerne the condition of the Church under the Gospel Neither can it be said that the old and new Testament was as a sealed booke unto all creatures untill the time of Iohn seeing it would then follow that both the Prophets and Apostles were ignorant of the writings of Moses and the Prophets Besides all the bookes of the new Testament were then already written and so not shut but knowen unto all such as had their sences exercised in the scriptures of God even as the preaching of the Apostles opened a doore unto the faith of the Gospell unto every creature And therefore this interpretation seems to be repugnant to the holy scriptures and injurious to the Apostolicall Churches They seem to come neerer the marke Another opinion of the booke who understand it of the booke of Gods providence For the scriptures attribute three sorts of bookes to God 1. Of his providence 2. of life and 3. of universall judgement of which we have treated Chap. 3.5 But these also differ in opinion Some take it in a generall way for the booke of Gods decree concerning the governement of the world which interpretation is to large seeing not all Gods secret judgements but onely such which concerne the state of the Church are here intended Therefore I rather assent to them The booke is the Revelation it self who understand it litterally of the booke in which all these things were contained which Christ was pleased to reveale unto Iohn concerning the last times the which he afterward penned and left the same unto the Churches This booke I say is the revelation it self not as if he saw a materiall booke but a visionall booke so to speak wherin was written Gods secret decree touching the future event of the Church and her enemies Thus also Andreas Ribera expound it For first this is the same booke which Iohn after it was opened is commanded to eat up that is fully and clearly to take knowledge thereof And which was sweet in his mouth like hony that is he was much delighted with the knowledge of so high mysteries but by and by it became bitter in his belly as gall that is he was much greeved in foreseeing the great calamities of the Church as we shall see Chap. 10. for the booke there mentioned is the Revelation given unto Iohn Furthermore the contents of the whole Revelation is taken out of this booke For at the opening of the seventh seale seven Angels are said to come forth sounding with trumpets signifying thereby the diverse changes of the Church in the third vision At the sounding of the seventh trumpet the Dragon and two beasts are raised up against the Church in vision the fourth Presently here upon follow seven Angels powring forth the vials of the last plagues upon the earth in vision the fift Afterward one of these seven Angels pronounceth with a mighty voyce the judgement of the great whore and ruin of Babylon in vision the sixt At length the new Ierusalem with the marriage of the Lamb is represented unto John in the last vision whence we see that the whole matter of the Revelation was comprehended in this booke not included in a few Chapters viz. from 6. to 11. as Alcasar supposeth To be short the circumstances of this booke doe altogether agree with the former preface For as Christ is there said to receive the Revelation of God and by an Angel to deliver it unto Iohn so this booke was in the right hand of him that sate on the throne taken out of his hād by the Lamb opened delivered unto the Angel who gave it to Iohn commanding him to eat it Chap. 10. Forasmuch therefore as all things thus agree together there is no question but this booke here spoken of is the revelation it self delivered unto the Apostle These things observed the three following circumstances will bee the lesse obscure 1. The booke is held in the right hand of him that sits on the throne because God is the author of the revelation in Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the right hand and is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand as appeares v. 7. where the Lambe takes the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his right hand therefore it was In and not at his right hand as some will have it Now he is said to have it in his right hand to the end to give it unto Christ to open As men reach out with their right hands what they give unto others And I suppose we need not seek for any other mysterie in this expression 2. It is written within and without that is there was no place emptie in it For we are to understand this litterally This booke was not made as
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
death his rider and hell following by sword famine and pestilence devouring the fourth part of the earth by which is signified as we have shewed the state of the Church a little before the rising of Antichrist beeing sick with a mortall palenes and neare unto death accidently occasioned by the overmuch liberallitie and indulgencie of Christian Emperours who thereby corrupted the Bishops and Christian religion but principallie by superstitious Monkes and vaine glorious Bishops who little caring eyther for Christ or his graces onely laboured how they might satisfy and fill their own bellies and establish their Lordly authoritie turning the doctrines of faith into humane Philosophie and Christian religion into a stageplay and horrible idol worship So here againe the very same thing is foretold in this trumpet under different types For as Anonymus and after him Gagnaeus have observed the Sunne shadows out the chiefe Prelates of the Church as Popes Cardinals Arch-bishops Bishops who ought to shine before others by the light of their life and doctrine The Moon which receives its light from the Sunne to be inferior Ecclesiastical orders as curates and religious persons The Stars beeing lesse in light are the laitie but I rather understand by Stars Bishops and other teachers so called as we have seen Chap. 1. Verie fitlie saith Gagnaeus is the third part of the Sun sayd to be smitten in so much that the third part thereof was darkened considering how one part of Praelates doe shine in life and doctrine others but in one onely and a part in neyther of both For many of them neyther burn in charitie nor shine in doctrine and I would it were but a third part of them but the truth is they have onelie an hypocriticall shew of true pastors for after the likenes of this Sunne the third part of the inferiour Clergie and Laiks also were smitten with obscuritie and blindnesse c. Thus he in a general way doth not with out good cause complaine of Popes Cardinals Bishops their great Apostasie But wee are as I have said to applie these things by an Analogie unto the events of the fourth seale This trumpet therefore appertaines unto the darknesse corruptions brought into the Christian Churches during the space of three hundred yeeres viz. from Sylvesters time unto the rising of Antichrist in which time all these things were allegorically fulfilled as histories testifie Yet onely in a third part that is in Europe alone And this againe serves for to mitigate the evils in asmuch as not the whole Sun but onely a third part thereof is smitten with darkenesse For indeed many Bishops in the East and West both Greeks and Latine did still uphold the light in the Church For as yet Antichrist was not lifted up into the chaire of universall pestilence neyther was the Church so neere unto death by a mortal palenes although hell had allmost swallowed up the fourth part thereof Thus we have heard four trumpets of the Angels with the histories thereof 13. And I beheld and heard an Angel by this exclamation the Angel commandeth us to be much attentive to the following trumpets because they shew forth more grievous calamities to befall the Church For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bibles of Montanus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagle so the Latine I saw an Eagle concerning which Eagle many men dispute diversly But all other copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Angel Now whither wee read it an Angel or an Eagle the matter is not great onelie wee are to be attentive unto his voyce neyther doe I thinke that we should seek for any allegory in it He was an heavenly herauld foretelling farre more grievous calamities then yet we have heard in the foregoing trumpets Neyther will I deny but that by this Angel may be noted Gregorie Bishop of the Church of Rome Antichrists predecessour who in his Epistles to the Emperour Mauritius pointed at him as if he had been then present Wo wo wo This is a voyce of commiseration in regard of the evils that hung over the Church The threefold iteration notes that the three following trumpets are to denounce more horrible fatall evils unto the inhabiters of the earth then the former To the inhabitants of the earth This might be understood of the Church dispersed thorowout the whole world but usually in this prophesie hypocrites and wicked men oppressing the Church are called inhabitants of the earth as we have noted on Chap. 3.10 and 6.10 Wherefore these threatnings are not intended against the Church but against the wicked which serveth for the comfort of the Godly for howsoever they be involved in the publick calamities under Antichrist yet these things shal be mortal unto their adversaries onely CHAP. IX The Argument Parts and Analysis IN this Chapter are described the fift and sixt trumpets with most sad events in which the first Act of this vision is ended and the apparitions of the sixt seale more fully exhibited unto Iohn touching the rising and tyranny of Antichrist both in the West who with smoake and Locusts that is by deceit and devilish instruments And in the East who with horses and armies that is by open warre and violence should horribly afflict the Christian world God by them most justly punishing the idolatrie flagitious life of Christians and hereby calling them to repentance but in vain Now here principally are prefigured the wofull events which befell the Church during the space of nine hundred yeeres or there about both by the Popish Antichrist in the West and Mahomet in the East from the yeere of Christ sixe hundred and sixe untill the Councill of Constans The parts of the Chapter are three The first concerneth the events of the first trumpet unto vers 13. consisting of four members I. The apparition it self which Iohn saw viz. a starre falling down from heaven upon the earth to whom was given the key of the bottomlesse pit vers 1. II. Four effects of this falling starre 1. He opened the bottomlesse pit 2. raysed a smoak out of it 3. with the smoak he darkened the Sunne and aire vers 2. 4. Out of the smoake he brought forth Locusts upon the earth vers 3. III. The locusts are described by diverse adjuncts First from the power they had to hurt vers 3. But limited by God three manner of wayes 1. In respect of the objects that they should not hurt the elect but onely the reprobate vers 4. 2. In the degree of hurting not to kil but to torment 3. In the time not allwayes but for five months vers 5. Secondly from the effect of their hurting which shal be more bitter then death it self vers 6. Thirdly from the forme of the locusts First as touching the bodie they are like to horses prepared to the battel Secondly touching their members and habbit vers 7.8.9.10 And lastly touching their head or king called Abaddon vers 11. IV. An acclamatorie conclusion ending the calamities
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
4. 3. From the efficacie and authority of their office v. 5. 6. II. Their warre with the beast where 1. we have the description of the beast his hostile invasion and victorie ver 7. 2. The martyrdome of the prophets and place of reproach v. 7. 8. 9. 3. The joyes of the wicked for the slaughter of the prophets with the cause of this their great rejoycing vers 10. III. The avengement of the prophets where 1. we have their restoring to life vers 11. 2. The astonishment feare of the wicked ibid. 3. Their glorious ascending up into heaven v. 12. 4. The shaking and ruin of Antichrists kingdome IV. An acclamatory conclusion of the end of the Churches calamities of judgement at hand v. 14. The latter part the seventh trumpet sounding declares the change of the Churches warfare in three particulars 1. An heavenly triumph because the kingdomes of the world were become Gods and Christs ver 15. 2. A triumphant song of the first companie viz. of the four and twenty Elders whose reverend cariage gratulatorie hymne is recited in which 1. they give thankes to Christ for freeing his Church and kingdom from the tyrannie of the adversaries v. 17. 2. They declare the vain fretting wrath of the wicked hereat v. 18. 3. They proclaime the resurrection of the dead with the last judgement ibid. 4. They denounce rewards unto the godly and punishment unto the wicked ibid. The excecution of judgement on the godly ungodly To the godly heaven is opened that they might see Iesus Christ the Ark upon the wicked are sent lightnings thunders eternal haile The first part of the Chapter Of the reformation of the Church by the two witnesses under the Westerne Antichrist 1. And there was given me a reed like unto a rod and the Angel stood saying Rife and measure the Temple of God the Altar them that worship therein 2. But the Court which is without the Temple leave out and measure it not for it is given unto the Gentiles the holy City shall they tread under foot fourtie and two moneths 3. And I will give power unto my two witnesses they shall prophesie a thousand two hundred and threescore dayes clothed in sakcloth 4. These are the two Olive trees and the two candlestickes standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it raine not in the dayes of their prophecie and have power over waters to turne them to blood and to smite the earth with all plagues as often as they will 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomlesse pit shal make warre against them shall overcome them and kill them 8. And their dead bodies shall lie in the street of the great city which spiritually is called Sodome and Egypt where also our Lord was crucified 9. And they of the people and kindreds and tongues nations shall see their dead bodies three dayes and an halfe shall not suffer their dead bodies to be put in graves 10. And they that dwell upon the earth shall rejoyce over them and make merry shall send gifts one to another because these two Prophets tormented them that dwelt on the earth 11. And after three dayes and an halfe the Spirit of life from God entred into them they stood upon their feete great feare fell upon them which saw them THE COMMENTARIE ANd there was given mee a reed This is a generall prophesie touching the restoring of the Church beeing declyned under Antichrist Before Iohn was commanded againe to prophesie But now to measure the temple of God with a measuring reed that is to prophesie of the measuring of the temple of God which should be afterwards in the times of Antichrist The measuring of the temple is the reformation of the Church The measuring of the temple signifies the building repairing thereof as appeares if this prophesie bee compared with that in Ezech. 40.41 c. unto which this place doth allude The Temple of God signifies the Church as almost all interpreters both ancient moderne understand it and indeed the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temple of God are so taken 1 Cor. 3.16 2 Cor. 6.16 2 Thess 2.4 They who apply this to the temple of Jerusalem are refuted by the time it self for when these things were spoken unto John that temple with the city beeing utterly destroyed was never any more to be restored Lyra Lyras frivolous interpretation doting as his manner is applies it to the festivitie of the dedication of temples instituted by Pope Felix about the yeere 525. at which time the Bishop holding in his hand a sprinckling reed goes about the outward walles of the temple as if he were to measure the same and within on the floore from one corner thereof unto another he thwartwise writes downe the letters of the Greek alphabet and so measures the space within The words therefore Rise and measure he will have to be meant of Pope Felix speaking to every Bishop about the dedication of temples the court leave out or cast forth because masse may not be celebrated except the place be consecrated But I passe by these fopperies For Ribera and Alcasar themselves acknowledge that the Temple here signifies the Church of God Now let us see what instrument hee is to use what to doe with it wherefore and when First hee shewes the instrument A reed like unto a rod was given mee to wit by the Angel who before commanded him to eat up the booke and againe prophesie that is by Christ Ribera wel observeth that it was not a writing pen but a measuring reed because it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to a rod that is a great measuring staffe with which Architects use to mete plats of ground and buildings a measure of six cubites and a handbreth Ezech. 40.5 The Rod wherewith the Church is measured What is meant by the measuring rod of the Church is nothing else but the word of God the most perfect rule of faith and Church discipline Rupertus acknowledgeth it to be the authoritie of the Evangelical scripture So that this reed is indeed the same little booke which Christ gave unto John to eat it up the which is here againe delivered to him under the type of a reed or rule in regard of the measuring worke here enjoyned Thus also my Anonymus above 260 yeeres agoe The rod saith he is the sense of the scripture because as a rod of diverse colours it chastiseth sinners Rise and measure the Temple of God First he must measure the Temple Altar Worshippers therein Secondly leave or cast forth the inward court The reading of both is somewhat
Lord and restore the tribes of Israel And 44.16 Enoch was translated into Paradise that he might give repentance unto the Gentiles Matt. 17.11 Helias shall come restore all things And Rev. 11.3 I will give to my two witnesses c. Secondly by the authoritie of Fathers as Hilarie Hierom Origen Chrisostom Lactantius and Austin who affirm that the two witnesses are Henoch and Elias who shall come against Antichrist Thirdlie by reason because otherwise a reason cannot be given why these two were taken up before their death and yet live a mortall life and must dy at an appointed time But verely that in Luk. The Papistical fable refuted 16.29 doth plainely contradict this fable for Abraham shewes that none are to be exspected to come from heaven and preach unto the world but that Moses and the Prophets are to be heard This whole text also touching the martyrdom of the two witnesses with the events that follow therupon doth strongly make against this fiction For how unlikely is it that those two holy men who were taken up into heaven live with God should againe return into this mortal life to be cruelly murdered by the beast And how should it be that their carkeises lying in the streets of the great city should be seen in the space of three dayes a halfe of all peoples nations tribes tongues what shal all the whole world in so short a time flie like Eagles to Ierusalem to behold two carkeises And how shall they all rejoyce send gifts to each other in three dayes time How can two onely within fourty two moneths by their prophesie torment the inhabitants of the whole earth certainly the thing it self speaketh that this place cannot nor ought to be understood according to the Letter And therefore there is some other mysterie in it which Hierom seeing thus writes in Epist. 46. to MARCELLA if saith he we follow the litteral interpretation then we must rest in the Jewish fables that Jerusalem shal be built again and sacrifices offered in the temple to the weakning of spiritual worship and strengthening of carnal ceremonies To the first I answer that the scriptures alledged make nothing at all for the matter Bellarmins arguments answered For the prophesie of Malachie speakes not of a returne of Elias out of Paradise but of John the Baptists preaching in the power and spirit of Elias for so the Angel interprets it to Zacharie Luk. 1.17 He shall goe before him in the spirit and power of Elias to turn the harts of the fathers to the children c. So Christ himself speaking of John Matt. 11.14 saith If yee will receive it hee is Elias which was to come namely according to the prophesie in Malach. 4.5 teaching us how that prophesie was fulfilled in Iohn the Baptist Bellarmin insists on the contrarie that Elias is to come before Christs last comming For it is said I send him before that great and terrible day of the Lord shall come But this is not of necessity to be understood of the last day of judgement because the first comming of Christ was also great by the mysterie of his incarnation and miracles and terrible to the wicked witnesse Herods and the Iewes trembling But be it granted that Elias shall also come before the last day Yet Malachie saith not that he shall precisely come three yeeres an half before the judgement The former place of Ecclesiasticus makes lesse for the fable both because it is aprocrypha and so proves nothing as also because the Latine reading is faultie as differing from all Greek copies Of Elias it is said Chap. 48.10 Thou art written for reproofes in times to pacifie the anger of Gods judgement in wrath to turn the heart of the father to the child and restore the tribes of Israel The which things he is said to have done not after his translation into heaven of which it followeth afterward in vers 13. but in the time of his prophesying on earth The other place of Ecclus 44.16 is thus in Greek Henoch pleased the Lord and was translated beeing appointed an example of repentance unto the Nations But the old version thus renders it falsly that he might give repentance unto the nations Now while he lived he was an example of repentance unto those of his time The place of Matt. 17.11 doth manifestly speak of the Baptist For Christ there plainlie affirmes that Elias was alreadie come to wit the Baptist whom they acknowledged not but put to death That which goes before Elias indeed shall first come and restore all things doth not make any thing for the fable but the place confirmeth Malachies prophesie that is as Elias was certainlie to come so now he was already come and that the same prophesie was fulfilled in the Baptist It was the opinion of the Scribes that Elias the Thesbite should come before the Messias who because he was not as yet then come therefore they denied Christ to be Messias But Christ declares the false hood of their opinion because not Elias the Thesbite but John the Baptist was prophesied of by Malachie But the Baptist did not restore all things how then is he Elias yea but he did restore all things according to the limitation of Malachie and the Angel in Luk. 1. For he prepared the way of the Lord turned the hearts of the fathers unto the children c. The opinion of the Fathers without the scriptures proves nothing neither do the fathers agree in one some will have the two witnesses to be Elias and Henoch Others Elias Elisha Others Elias Moses Others Moses and Aaron because they turned the waters into blood Others Elias and Jeremie Now if any desire to know more of the dissentions both of the old and latter writers about these witnesses Vestigat p. 578. he may read in Alcasar foure wayes of opinions The FIRST way saith he is interpreted of two men beeing to preach in Antichrists time The SECOND of Antichrists time indeed but not of two men The THIRD of two men but not of Antichrists time To be short the fourth neyther of two men nor of Antichrists time Againe every of these wayes are devided as it were into diverse divisions of Pathes and other things there following Hee himself goes in the fourth way the worst and falsest of all The two witnesses he makes to be two great vertues WISDOM and HOLINESSE as preachers of the Gospel in the primitive Church against the Iewes which new opinion needs no refuting seeing it is manifest that here mention is made not of qualities but men preaching against the Beast or Antichrist They who will have these to be precisely understood of two men would have had more shew of reason in applying the same to Iehoshua Zerubbabel seeing they two Zach. 4.3 are called two Olive-trees two candlesticks unto which these two witnesses are here likened ver 4. To his reason I answer that it is
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
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
seeing Christ alone hath troaden the Wine-presse of Gods wrath and overcom the Dragon This is to be referred to the decencie of the Vision For a captain doth not use to fight without an armie And all though Christ alone hath fought the battell hand to hand as it were with Satan yet hath he also left occasion of combatting unto his Angels that so they might not stand still and onely behold their captaine fighting but couragiouslie imitate him in the same The Angels of Michael were the Apostles who next unto the captaine suffered the adversaries rage Togither with all other faithfull and elect ones standing continuallie in battel aray under Christ their leader So also the Dragon hath his Angels joyned with him the which are his heades and hornes viz. all instruments of the devill whither high or low by whom he exerciseth his violence against Christ and the Church This is the spirituall combat betwixt Christ and Satan 8. And prevailed not The event of the war is that the Dragon with his followers stood not in battell but fleeing were cast downe to the earth Great indeed and cruel is the Dragon but Michael is greater and more powerfull Satan is that strong armed man Math. 12.29 Luk. XI 21. Heb. 2.14 possessing his house in peace and vexing the Church but Christ stronger then hee beeing come takes away his palace overcomes him and divides his spoiles For by death he destroyed him that had the power of death that is the devill and delivered them who through the feare of death were all their life time subject to bondage Now as Christ sits triumphing at the right hand of God so there was no place found for Satan in heaven but hee was cast to the earth like a champion broken and overcome whom then we clearely judge to be conquered when we see him lie groveling on the ground This thrusting down of Satan out of heaven was mysticall not historical of which also Christ speakes in the Gospel I beheld satan as lightning fall from heaven And again Now is the judgement of this world now shall the prince of this world be cast out Ioh. 12.31 For the spreading of the Gospell through the world was Satans overthrow the destruction of his kingdom So Christ beeing neere his death saith The Prince of this world is Judged That is beeing shortlie to be Judged he saith he is Iudged like as a dying man is said to be dead or the like For in his death he threw down Satan by merit In his resurrection and ascention by efficacie viz sending down the holy Ghost from heaven throw whose grace Satan is thrust forth out of the harts of the faithfull Andreas also gives a touch of the mysticall sense of this war and victorie of Michael applying the casting down of the Dragon here Andreas opinion Vnto the second fall of Satan by which he was overcome and thrown down through the crosse of Christ Namelie when the Prince of this world was judged and thrust from that tyrannie which he before exercised 9. That old Serpent Now that we might not imagine this to be a naturall Dragon he sets him forth by his proper names or surnames whence we may know both his naturall disposition and who he is He calls him that old Serpent as afterward in Chap. 20 vers 2.10 To wit 1. The old serpent who of old by infusing into our first parents the venome of pride was the cause of their and our fall and ruin This Dragon therfore is the same who in Gen. 3. Is that subtil serpent and may be called that old deceiver De exhort mart in proem He is therfore that proper adversary the Devill saith Cyprian and the old enemie with whom we wage war who almost for the space of six thousand yeeres hath fought against mankind And therefore through length of time hath fullie learned all kindes of temptations and how to lie in wait for to destroy the soule If he find a soldiour of Christ unprepared unskilful carelesse and not vigilant with his whole hart he circumvents him before he knowes it he beguiles him unawares and deceiveth him as beeing not skilfull But if any one keeping the commandements of the Lord and stronglie cleaving to Christ resist him he must needs be overcome because Christ whom we confesse is invincible He cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devill that is a slanderour or false accuser 2. The Devill For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a calumnie is whē a thing wel spokē is wrested unto a malicious sense and this is the proper worke of the Devill beeing the first most impious calumniatour There seem to be two causes why hee is so called First he slaunderously perverted Gods prohibition to our first parents concerning the forbidden fruit by accusing God of falsehood and envie as though man should not die by eating of the forbidden fruit but become like unto God Secondly because he ceaseth not to cry out against Christ who died was raised up for our sakes denying his satisfaction scoffing at our redemption and not ceasing to accuse the saintes before the judgment of God as guiltie of death for their sinnes He cals him also Satan that is adversarie 3. Satan for the Hebrue Satan signifies to resist Because from the beginning he was a rebell to God and Christ and yet ceaseth not to oppugne the childeren of God who are Christs members Lastlie he calleth him the seducer of the whole earth 4. Seducer or a most vile impostor through long and continued wickednesse For at the beginning with his lies he seduced our Mother Eve through his impostures he caused the old world to be drowned by the flood and soon after again he drew aside the sonnes of men from the true worship of God unro idolatrie and alwayes hath bin the first inventer and deviser of heresies and deceits by most wicked instruments Brightman as I said expounds it historicallie making Michael with his Angels to be Constantine with his legions The Dragon with his Angels Maxentius Maximinus and Licinius by whose tyrannie Satan did vomit out his last hatred against Christians against whom Constantine warred Maxentius flieing over a certaine bridge was drowned in tyber Maximinus perished in miserable exile And Licinius at last was also put to death So the Dragon was then cast down from heaven to the earth these tyrants beeing driven out of the borders of the Church Now whither this be the meaning of the type I dare not affirme seeing the proper and expresse description of the Dragon seems verie much to condradict the same as here so also afterward Chap. 20.2 Where the same apprehending of Satan is figured out in another type and to another end 10. And I heard a great voyce The warre and victorie of Michael and the overthrow of the Dragon have bin spoken of Now followeth the Song of the Church triumphant in which two fruites of the victorie are
Lord that is who lay downe their life for the glory of Christ But undoubtedly the consolation is more largely to be extended even unto all whosoever die godly who as they are said to be and abide in Christ so also they are said to die in the Lord that is To be and to die in Christ to depart out of this life in true faith and invocation on the Lord and so to goe unto him For to be in Christ is to cleave unto Christ by true faith Rom. 8.1 16.7 Who were before me in Christ To abide in Christ is to persevere in the faith of Christ unto the end Ioh. 15.4.7 Abide in me c. If yee abide in me c. So to die in Christ is to fall asleep in the faith 1 Cor. 15.18 Then they also which are fallen asleep in Christ are perished The consolation belongs as wel to professors as to martyrs that is in the faith of Christ and in the hope of the blessed resurrection unto eternall glory In this sence the consolation belongs not onely to the Martyrs but to all true professours also which exposition in my judgement doth best agree with the drift of the place For here he speakes not of those sad times of Antichrist when he raged in his full furie against the Saints but of the more happy age of reformation when the power of Antichrist shall in many places be broken neither shall the martyrdoms of the Saints be so frequent as before Hence therefore we are taught who after this life are translated from death into eternall happinesse Not such as die in the faith of the Beast Act. 4.12 Ioh. 14.6 Antichrist the Pope or Mahumet c. But that die in the Lord. For there is no salvation in any other neither is there given any other name whereby we must be saved c. He is the way truth and life no man commeth to the Father but by Christ. All that goe out of him are deprived of blessednesse and shall be tormented with the plagues beforeâ— described But when shall they be blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from henceforward This particle in all Greek copies save in that of Montanus closeth up the sentence But the old Latine makes it to cohere with the following words a modo jam dicit spiritus rendring the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also or yea viciously and sencelesly jam now as Ribera confesseth For what sence is it to say from this time now saith the spirit that they may rest Beza joynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforward with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed henceforward But it matters not where it be put in the sentence so that it be not taken from it Commonly it is understood of the terme or beginning of happinesse and the question is what that terme is Some referre it to the time when this voice was heard What is the terme or beginning of happinesse as if he should say from the very instant of this revelation the dead in the Lord are blessed But the question will be whether the dead in the Lord were not blessed before the time of the revelation It is cleare that all the Apostles and many of the Saints were departed in the Lord before this time Now Christ extends blessednesse unto all the faithful Mat. 5.11 Ioh. 5.24 And seeing in this place is treated of the last times of the Church to be reformed by the three Angels I see not by what way he should goe back to those former times of John Others therefore referre henceforward to the houre of every ones death in a sence I confesse true and godly but scarcely native or proper It is true they that depart hence in the faith doe presently passe from death to life for so Christ teacheth Ioh. 5.24 This opinion also is pious and becomming charity not to deny that blessednesse to them that die in the Lord which is promised them in Gospell Ioh. 3.36 Ioh. 5.14 He that beleeveth in the Sonne of God hath everlasting life He that beleeveth in me comes not into judgement but is passed from death to life The which also the carrying of Lazarus soule into the bosome of Abraham doth plainely confirme Yet I know not whether henceforward can here properly be understood of the houre of every ones death And this indeed the Papists deny The Papists Glosse to confirme their fiction about Purgatory in which as they feine even they that die in the Lord are first to be tormented and purged both from the pollution of veniall sins as also from the guilt of temporall punishment in which they died before they can obtaine blessednesse in heaven And they will have henceforward to denote the time of the last judgement making the sence thus Blessed are the dead c. a modo jam from the time now that is from the end of the last judgement they shall eternally rest from their labours So Anselmus and Lyra Lâ—b 1. de purg c. 13. The Glosse refuted the which BELLARMIN confirmes because saith he this whole Chapter treats of the last judgement But first this last is false for the last judgement being the fourth Act of this vision is not handled through the whole Chapter but in the end onely viz. from the 14. verse for undoubtedly the three Angels publishing the everlasting Gospell with the ruine of Babylon future torments of idolaters go before the last judgement And therefore henceforward cannot be applyed to the time of judgement Secondly it is false that men dying in the Lord carry with them any pollution to be purged thereof Ioh. 3.36 Rom. 8.1 1 Ioh. 1.7 Act. 15.9 for this crosseth the Gospell He that beleeveth in the Sonne of God hath everlasting life There is no condemnation to them that are in Christ Jesus The blood of Christ purgeth us from all sinne Purifying their hearts by faith Therefore whosoever die in the Lord are without any mortall sinne cleaving unto them much lesse veniall and so being purged through faith in the blood of Christ from the guilt both of eternall and temporall punishment they are translated into everlasting happinesse Neither is this their wicked fiction confirmed by Austins authority he saith rightly Lib. 3. con duas epist. Pelag. c. 3. that the faithfull in this life are partly the children of God partly the children of this world for so the Apostle affirmeth Rom. 7.15 Gal. 5.17 for all of us are spirit and flesh in part But he saith not that we die such for before we depart by faith in the blood of Iesus Christ we are purged from all sin I know that the 110. Chap. of Austins Enchiridion is objected touching the threefold condition of the soules departing Augustine vinaicated that some goe hence very evill some very good but others betwixt both and so according to their merits are kept in hidden receptacles either in rest or paine unto the resurrection But I
the first of the three angels flying through the midst of heaven evangelized to the inhabitants of the earth saying with a great voyce Fear God c. Chap. 14. ver 6. And the pouring out of the vials should be the preaching of the Gospell which worketh indeed in the elect the fear of God joy and life 2 Cor 2.15 but to the marked ones of the Beast it occasioneth sores diseases and death as the Apostle foretold That the Gospell should be a savour of death unto death to them that perish This sense Ribera the Iesuite likes not of Because it is not the worke of Preachers to inflict plagues but to foretell and denounce them Riberas opinion examined and to deterre men from their evills But these Angells saith he do not foretell the plagues but inflict them Therefore they are true Angells by whom the Lord inflicts plagues with he doth not by the Ministers of the Gospell But these things are not solid For first these Angells are not said to cause the plagues but to poure out the vialls of Gods fury Therefore properly the plagues were caused by the wrath of God The angels were onely ministers of the pouring out which lets not but that it may metaphorically be understood of the publishing and denouncing of the wrath of God As God therefore by his ministers saves some and condemnes others so also he inflicts these plagues by their preaching Secondly How farre ministers of the word are said to cause plagues it is not absurd to say that the Preachers of the Word do inflict plagues because they communicate in the worke of God which he executes by them Therefore they are said to beget and to save them that heare them because in this worke they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-workers with God They are said to forgive sinnes because in the name of God they declare and confirme the remission of sinnes to them that repent 1 Cor. 4.15 1 Tim 2.16 1. Cor. 3.9 Ioh. 20.21 Why then may they not also be said to strike the wicked with plagues and condemne them as being Co-workers with God that doth the same certainly in Chap. 11. ver 5. the two witnesses slew their enemies with fire that came out of their mouth and they had power to smite the earth with all manner of plagues as often as they would And therefore the Iesuites reason doth not weaken the former opinion that they are preachers of the word neither doth he solidly prove the contrary that they should be reall Angells forasmuch as God doth equally dispense his judgements as well by the preachers of the Gospell as by Angels although in a divers manner What then Who the Angells of the seven trumpets of the seven vialls are I so judge touching these seven Angells of the Vialls as of the seven Angells of the trumpets The six former might denote preachers because at the sounding of their Trumpets the temporall events there described did happen But the seventh could not because he openly denounced the last judgement as present Chap. 10.7 Chap. 11.15 he therefore was that Archangell by whose voice and Trumpet the dead shall rise up at the comming of Christ 1. Thes 4.16 1. Cor. 15.52 now this no preacher can do So likewise these six former may signifie ministers of the Word because during their Vialls the marked ones of the beast shall be smitten with these plagues in this life But the seventh proclaiming the consummation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done cannot be any other but that Archangell the chief Herauld of Christ the judge neverthelesse as before I noted there is no necessity to fasten on this exposition for the angells which Iohn saw were so in appearance and ministers of the plagues in a Vision by which representations God shewed to Iohn what he was about to doe what kinde of plagues he would inflict on antichristians towards the time of the measuring of the Temple and Reformation of the Church But there is no necessity urging us to affirme that he precisely shewed unto him the manner and persons that is how and by whom he would accomplish the same III. Touching the Plagues that followed the pouring out of the VIALS LAstly touching the plagues it is demaunded whether they are properly or allegorically to be understood and whether they are to fall universally on all antichristians or on some onely and in what time every one of them is to be inflicted and after how long time one is to follow the other The two latter of these questions touching the time are more curious then profitable seeing they can hardly be defined by the understanding of man further then hath been formerly spoken of the beginning and end of the vialls Whence it is most certaine that Antichrist shall reigne much longer then foure Yeeres For the other question on whom they are to be inflicted whether universally on all or on some onely we shall learn by the severall vialls Lastly it were in vaine generally to dispute touching the quality of the plagues seeing we shall more rightly understand every of them apart in their places Ribera indeed thinkes that all of them are to be taken litterally because these plagues are like to those of the Aegyptians which happened not metaphoricallie but litterally him Alcasar refutes and interprets the plagues mystically yet however it sufficiently appears there is an allusion unto the plagues of Aegypt notwithstanding neither are they all alike nor would a litterall sense hence follow for the history it self is one thing and a Vision alluding to the history another In the History all those things happened really to the sense in the Vision all these things are aenigmaticall as the Angells Vials pouring out c. And therefore wee may not doubt that the plagues also are aenigmatically set forth Now we will speake of every of them in order CHAP. XVI The first Part of the Chapter A Command touching the pouring out of the Vialls 1 And I heard a great voice out of the Temple saying to the seven Angels Go your vvayes and poure out the seven Vials of the vvrath of God upon the earth THE COMMENTARY I. ANd I heard a great voyce The Angells having received the Vialls full of Gods wrath in Heaven do not hasten to poure them out but wait for a heavenly Commandement to doe the same for the ministers of God neither do nor indeed may do any thing against the wicked of private affection but in all things are to containe themselves within the limits of their vocation that so they may righteously execute the judgements of God John therefore heard A great voyce that is vehement and terrible like as he heard Chap. 1. ver 10. and Chap. 6. ver 1. Chap. 11. ver 12. and doubtlesse it was the Lamb or of God sitting on the throne as chiefe moderator of the plagues Out of the temple which ere while was filled with the smoake of the
giving us to understand these soules were slaine for that Essentiall word of God who in the foregoing Vision Chap. 19 13. sate on a white horse that is the eternall Son of God for whose sake many thousands laid downe their lives in the Arian Macedonian and Nestorian tempests c. in the three hundred following yeers Wherefore he saw both the soules of these and of the other Martyrs resting on thrones in Heaven And them that worshipped not the Beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever The Ellipsis or defect is to be supplied from the foregoing part Thus I saw also the soules of such sitting as had not worshipped c. These he distinguisheth from the former because they are latter in time which the adjuncts shew They worshipped not the Beast and his Image c. Perhaps also all were not Martyrs but some of them Professours onely though but few seeing the Beast caused all to be slaine that worshipped him not and his Image Chap. 12.15 These therefore had to doe with the Beast Now the Beast began to reigne rage and to be worshipped in the last Ages of the thousand yeers viz. from the six hundred and sixt yeer as we shewed in Chap. 13. 17. whosoever therefore from that time even unto the end of the thousand yeeres did constantly oppose the Beast and got the victory over him which was said of the multitude of Harpers standing on the Sea of glasse Ch. 15.17 and unto which multitude these also belong are here spoken of and commended for their constancy in banishments torments and all manner of punishments which they suffered in maintaining the Faith of Christ against the Beast Whence we gather these certain conclusions I. That the Beast his Image and his Character were within these thousand yeers because there were then some who worshipped the Beast to wit all the Inhabitants of the Earth Chap. 13.8 and they that would not worship him were either Martyrs or Confessours II. That Antichrist was again to rage within the said thousand yeers because the Beast then was and would be worshipped Now the Beast is Antichrist as appeared Chap. 13. 17. and Ribera confesseth Cap. 13. Numb 1. Cap. 19. Num. 31.32 III. That these yeers are not indefinitely the whole time from the Vision untill the end of the world or untill the comming of Antichrist because Antichrist began to rage between them or while they were running on IV. And lastly that the Papists Antichrist who as they feine shall come and beare sway in the last foure yeeres of the world is but a vaine Skare-crow by which they deceive themselves and the world because Iohn foretold that the true ANTICHRIST should bee manifested within the first Thousand yeeres after CHRISTS descension Ribera saw this knot in Apocal. Cap. 20. Num. 33. therefore to untye the same he saith that which followeth And lived and reigned is not to be referred to those that worshipped not the Beast but onely unto the soules of them that were beheaded for the testimony of Jesus But this subtilty is too repugnant to the Text and sheweth that here the Papists are at a Non-plus for John saith of the very same they lived and reigned Of whom he had before said they sate upon thrones Now these were not onely such as were beheaded but also the Conquerours of the Beast But saith RIBERA he saith not that these were dead or slaine What of that It is enough that he maketh the Confessours also Conquerours of the Beast and saith that they sate with the Martyrs or certainly he meaneth that these also were slaine because before in Chap. 13.15 he had said that all that worshipped not the Beast and his Image were slaine but these worshipped not the Beast and his Image therefore they were either slaine or Confessours that were Conquerours of the Beast and it remaineth that they sate with the Martyrs It remaineth that they lived and reigned in these thousand yeers It remaineth that the Beast was within the said first thousand yeeres for betweene this time Iohn saw the soules of the slaine for the Testimony of Jesus and of them that denyed to worship the Beast but the worship of the Beast could not be refused before he was Lastly it remaines that the Papists Fiction touching the Beasts coming in the last four yeers of the world is as repugnant as the opinion of the Chiliasts to this most manifest place of Scripture And they lived and reigned with Christ these thousand yeeres Now comes as it seemes the inextricable knot which of old drove the Millenaries into by-wayes while they did not sufficiently consider neither the Scope nor the words of the Prophesie nor the Analogie of Christian beleefe The which least it happen to us also let us well ponder the sense of the words directing the same to the scope before declared Let us therefore I say consider of these things in order I. Who they were that lived and reigned with Christ II. How and how long they lived and reigned with him III. Who were the rest of the dead and how they lived not againe IV. What the first Resurrection may bee V. LASTLY What the opinion of the Chiliasis or Millenaries was and how to bee refuted What concernes the first Beza renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived and reigned which are Preterperfects by the Futures shall live and reigne because he saw ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reigne is in the Future But here the Preterperfects are to be retained because they answer to the Preterperfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate notwithstanding the difference in respect of the sense is very little for John speaketh of things to come as past by a Propheticall manner for the certainty thereof but the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ belong in common to both They lived with Christ Who they are that lived reigned with Christ and with him they reigned But who To wit They which sate on Thrones also reigned and lived with Christ namely the Soules of them that were slaine by Romane Tyrants and by the Hereticks for the witnesse of Iesus and the Soules also of the slaine or tormented for denying to worship the Beast as erewhile I shewed against Ribera's subtilty For John declareth the condition of those whom he saw sitting on thrones what it was during the thousand yeeres both corporally on Earth already spoken of and spiritually in Heaven which here he declareth They lived and reigned with Christ to wit contrary to the foolish opinion of the world touching them which is for the consolation of the Godly The world indeed judged these slaine to have miserably perished but death to them was life Oppression a Kingdom with Christ This is the First that the soules of the slaine not restored to their bodies but being out of them as before wee shewed did live and reigne with Christ The Second seems more difficult to be expounded viz.
how they lived and reigned with Christ and how long But the matter is not obscure if the words be rightly considered and not wrested against the Scope and mind of the Spirit as the Chiliasts did rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived againe that is How the Chiliasts corrupted the text they rose up out of their Sepuichres and what the Spirit speaketh of the soules of the Martyrs they wrested to their bodies and so feined a corporall Resurrection of the Martyrs a thousand yeers before the last day This first Falshood was the ground of the Millenaries errour against which we must firmely hold too and urge the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived in stead whereof The ground of the Chiliasts error they evilly suborned the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived againe For here is spoken of the soules of Martyrs living in Heaven which as being immortall Spirits could not die with their bodies or be slain on Earth therefore cannot bee said to live againe but as it is in the Text they lived with Christ They object to the contrary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived again as before in Chap. 2. ver 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But both is denyed because these two words doe much differ in sound and in sense and therefore may not be confounded neither here nor in the place alledged Not here because this confusion imports two absurdities ONE Physicall or naturall that the soules of the Martyrs were flaine The OTHER Theologicall that a Corporall Resurrection of an infinite number of the dead shall be before the last Day contrary to the Faith of all Christians taught by Christ himselfe The houre is comming Ioh. 5.28 in the which all that are in the Graves shall heare his voyce and shall come forth They which have done good unto the Resurrection of Life and they which have done evill unto the Resurrection of death Neither before in Chap 2. because Christ in saying which was dead and lived gives us to understand not onely that he was dead and raised againe but also that he lived even while he was dead in the flesh or that he was living in his Divinity to demonstrate his two-fold nature as before we shewed Chap. 1.18 and Chap. 2.8 Adde to this that although it ought there so to bee taken yet here it cannot because of the Arguments following which admit not the same Moreover they urge the Antithesis of the following Verse But the rest of the dead lived not againe By which say they it seemes to bee plaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thence the contrary doth plainely follow viz. that the Holy Ghost by a different word noteth a diverse sense for the Antithesis is not of a contradiction in Synonymaes but of a metaphoricall contrarietie both in the subject and attribute because the same thing is not denyed touching the Remnant of the dead which was affirmed touching the soules of the Martyrs properly that they lived and reigned with Christ But another thing contrary to a happy life Metaphorically that they lived not againe in the first Resurrection for that they repented not which as by and by I shall clearely shew is the proper and genuine fense To returne to the Question The soules of the Martyrs live with Christ How the soules lived and reigned with Christ not onely a Naturall Life for this after death is common to the soules of the Godly and ungodly being immortall Spirits neither onely a Spirituall Life of Regeneration which the Martyrs had before they were slaine on Earth but a blessed and glorious Life which Iohn saw them enjoying with Christ in Heaven They reigned also with Christ not in the Kingdome of Grace which is in this Life but in the Kingdome of Glory which is in Heaven according to the promise I appoint unto you a Kingdome as my Father hath appointed unto me And To him that overcometh Luk. 22.29 Rev. 3.21 will I grant to sit with mee in my Throne even as I overcame and sit with my Father in his Throne But they do wholly erre who suppose that we interpret this clause of the life of Regeneration and of the Kingdome of Grace and thence draw Sophismes for the Chiliasts opinion which shall be treated of in the following Verse Iohn therefore saw the Soules of the Martyrs that were beheaded here on Earth living blessedly and reigning gloriously with Christ in Heaven But how long Those thousand yeers viz. How al the Martyrs lived a thousand yeeres with Christ in which Satan was kept bound in the bottomlesse Pit not that the Martyrs were all slaine together about the beginning of the thousand yeeres and so all of them lived the whole thousand yeers with Christ But he speaketh of a continuall succession that none during the said yeeres in which they were slaine for the Testimony of Iesus or for refusing to worship the Beast did miserably perish but lived blessedly and reigned with Christ in heaven Wherefore in the thousand yeers is a Synecdoche familiarly used in our ordinary speech and in Scripture as before I said For example A man is said to come to day though hee come not in the Morning but at Noone or Evening or A man is said to live or die in this yeer not onely if he live or die at the beginning but also towards the middle or end of the yeer so the Martyrs are said to live and reigne with Christ a thousand yeeres although all of them were not slaine at the beginning but some towards the middle others towards the end thereof Mat. 12.39 Ioh. 2.19 By a like Synecdoche the Son of man was three dayes and three nights in the heart of the Earth and in three dayes raised up the Temple of his body although hee lay not much longer then one day and two nights in the Sepulchre The Iewes were Lxx. Iere. 29.9 yeers in the Captivity of Babylon although Daniel was longer Zerubbabel and they that were born in the Captivity were Captives fewer yeers Gen. 6.3 So God granted from the five hundreth yeere of Noah unto the flood an hundred and twenty yeers unto men although all they that were born within the 120. yeers had a shorter time of repentance c. Away therefore with their scoff of 400. The Martyrs shall also reigne after the thousand yeers Crownes in stead of a thousand Neither is this Synecdoche any way derogatorie to the happinesse of the latter Martyrs slaine by Antichrist for we are not to thinke that they ceased to live and reigne with Christ after the thousand yeeres were ended for they shall reigne with him for ever and ever as wee are taught Revelat. Chapter 22.5 It was enough for Iohn to shew what condition the blessed Spirits should be in those
Resurrection To have part in a thing is to become partaker of that thing as appeares from the contrary Thou hast neither part nor lot in this matter saith Peter to Simon the hypocrite And Christ to Peter refusing to be washed by him If I wash thee not thou bast no part with me for thou shalt not have no communion with me Therefore to have part in the first Resurrection is to be partaker of the first Resurrection that is through faith and repentance to rise from the death of sinne unto newnesse of Life with Christ For we clearly shewed erewhile that this first Resurrection is not of the body but of the soule By which we see the great benefit and excellency of the first Resurrection because in it consisteth true blessednesse and holinesse The necessity also because no man shall bee blessed and holy without the same But is it the cause of blessednesse yea verily not indeed the meritorious for that Christ onely is for he hath merited blessednesse for us but causa sine qua non a cause without which it is not for without holinesse which the first Resurrection bringeth Heb. 12.14 no man shall see God yea it is also the formall cause inchoated or begun For the first Resurrection is inchoated holinesse and part of the future blessednesse which shall be perfected in heaven Hence first it followeth that all having part in the first Resurrection that is being truly born again in this life shal be blessed and holy with Christ in the other Life and on the contrary that none which rise not againe with Christ unto newnesse and holinesse of life on Earth shall be blessed and holy with Christ in Heaven Lib. 20. de C. D. ca. 6. For none can belong unto this first Resurrection but such as shal be blessed for ever saith Austin They therefore which have no part in the first Resurrection shall not bee partakers of blessednesse for wee shall bee clothed upon with our house if so bee that beeing clothed we shall not bee found naked 2. Corinth 5.3 Secondly it followeth as before we proved that the First Resurrection is not corporall but spirituall for if it were corporall then by this Exclamation all that shall be raised at the last day should be excluded from blessednesse because none of them should have part in the first Corporall Resurrection But this is absurd because in the last day some shall rise unto blessednesse others unto eternall death The reason of the consequence is because all and they onely that have part in the First Resurrection shall be blessed All indeed thou wilt say but not they onely Yea because all therefore onely for in an enunciation of the property touching the subject or of the effect touching the cause without which it is not or else an Antistrophe such as this is not only a simple conversion and contraposition will hold but a contrary sense also which begets exclusives Blessed are they that have part in the first Resurrection therefore they that have no part in the first Resurrection are not blessed which is of like force with the exclusive Onely they that have part in the first Resurrection are blessed Ps 119.1 Psal 32 1. Rom. 4.7 Rev. 12.14 Rev. 19.9 like as it followeth Blessed are the pure therefore the impure are not blessed Blessed are they whose sinnes are forgiven They therefore are not blessed whose sins are not forgiven Blessed are they that keep his Commandements They therefore that do not keep them are not blessed Blessed are they that are called to the marriage Supper of the Lambe therefore they who are not called are not happy and a thousand such like places are found in Scripture But perhaps thou wilt say it will not hold because as in Chap. 1.3 a speciall blessednesse is promised to the keepers of the words of this Booke so here also some speciall and eminent felicity of the Martyrs is commended by which notwithstanding other beleevers are no way deprived of their blessednesse THIS is nothing for they that keep not the words of this Booke shall be deprived both of speciall and common blessednesse Therefore they onely who keepe the words and Commandements of this Booke are blessed and so are they alone who have part in the First Resurrection Lastly either they onely that have part in the first Resurrection shall be blessed or not they onely If they onely it confirmes what we sayd If not onely then Blessednesse shall not be a speciall priviledge of the Martyrs agreeable to the justice of God viz. that they who have suffered more then others for the Confession of Christ should bee longer in joy and glory as before they said For either there shall be some other Martâ—â—rs on earth in these thousand yeers who shall suffer as much or more also for the Gospell at the hands of Antichrist regaining as they say his strength or of other enemies then the former suffered by Romane Tyrants for the witnesse of Jesus or else there shall be none If some then either these shal enjoy shorter happinesse and glory in Heaven which stands not according to their opinion with Gods justice Or else it was not agreeable to his Iustice that those other should enjoy longer happinesse and glory If there shal be no Martyrs but that the Church Militant during the THOVSAND YEERS shall be free from all hostile invasion of the ungodly living in peace and security as they promise then it followes 1. Cor 2.18 that the Gospell shall cease to be the word of the Crosse and the true Oracles of Christ and his Apostles touching the difficulties of the last times Luk. 18.8 Mat. 10.34 Act. 14.22 2. Tim. 3.1 c. shall cease Thirdly we learne the certainty of the Salvation of all that are borne againe for if all and they onely that have part in the First Resurrection are blessed and that none can belong unto the First Resurrection but such as shall be blessed for ever then certainely all and they onely that are borne againe shall infallibly obtain eternall blessednesse Ribera objects that very many rise againe from sinne and yet die againe In cap. 20. N. 49.50 by their relapse into sinne and so depart out of this life in their sinne Answ This is true of dogs and swine returning to their vomit and wallowing in filthinesse that is of hypocrites who in appearance indeed rise againe from sinne and seem to others to be truly purged from the defilements of the world but yet are not truly purged before God which for the most part the event sheweth but of such as are truly regenerate and rise againe from sinne it is said 1. Ioh. 3.9 Ps 37.24 Whosoever is borne of God commits not sinne for his seed remaineth in him and he cannot sin because he is borne of God And Though the righteous fall he shall not be utterly cast downe for the Lord upholdeth him with his hand On such the second
death He addes three causes or parts of their blessednesse that have part in the first Resurrection 1. Because the second death hath no power on them 2. Because they shall be Priests of God and Christ 3. Because they shall reigne with Christ a thousand yeers These are either the effects or consequents of the first Resurrection and as it were the priviledges of the regenerate first indeed they are to be referred to the Martyrs but secondly also unto all others that are partakers of the first Resurrection or spirituall living againe For least we should say shall the Martyrs alone live and reigne with Christ in blessednesse he extends the blessed life the Priesthood and Kingdome of Christ unto us also pronouncing us blessed and that indeed by a three-fold name not the Martyrs I say alone but whosoever have part in the first Resurrection that by so many spurs as it were he might stirre up all men unto the desire and studie of the First Resurrection Therefore the first blessednesse of them that live againe shall be an immunitie or security from the second death for they that have part in the First Resurrection on such the second death hath no power that is they can never perish For the second death is the casting of the wicked both in soule and body into hell fire which shall be at the last day as appeares ver 14. Of which our Saviour in the the Gospell Mat. 10.28 Feare him that can destroy both soule and body in hell This otherwhere is called Eternall death because it shall be an eternall losse of life eternall and an everlasting torment in everlasting fire Here it is called the Second to difference it from the First because as the second doth next and certainly follow the first so the second death shall follow the first in order and certainly unlesse the First Resurrection come in between and that deliverance from the First death be obtained by Christ Now before we shewed that the first death is a spirituall perdition of the Soule in sinne drawing with it temporall death as its necessary sequell Rom. 5.12 This death entred into the world through sin and passed upon all men for that all have sinned Therefore it hath power over all men and it is universall yet mutable through the First Resurrection that is true repentance and faith in Christ But the second death shall not have power over all but them only whom it findes lying in the First death for these shall be throwne head-long from death into death or rather the Second death shall be unto them an everlasting continuation of the First death and a horrible increasing in eternall fire But such as through faith and true repentance have risen with Christ from the First death on them the second death shall have no power because according to promise of the Gospell Ioh. 3.36 Ioh. 5.24 they that beleeve on the Sonne of God do not come into condemnation but are passed from death to life Therefore the second death shall not be universall because the First resurrection shall make the particularitie yet it shall be immutable for ever because there can be no redemption from hell but the smoake of their torment shall ascend up for ever and ever Psal 49.8 Rev. 14.11 Cont Demetr For after the departure out of this life there shall be no more place of repentance no effect of satisfaction Here life is either lost or kept saith Cyprian These things ought to awaken and raise up such as lie in the death of sinne And on the contrarie to confirme the assurance of their salvation that are risen with Christ For if the second death hath no power over them that have part in the First resurrection then certainly they need not fear condemnation but may and ought to be certainlie perswaded of their salvation But some may say It is uncertaine who truely have and alwayes unto the end shall have part in the First Resurrection Answ If it be uncertain to thee who hast not tasted hony whether it be sweet or not it is not therefore uncertaine to them who have tasted the same So likewise If the First Resurrection be uncertaine to them which neither have nor know the same it is not therefore uncertaine to them which have it and feele it in their hearts for some apprehend not faith in their hearts Lib. 13. de Trin. C. 2. but others do which have the same saith Austin And how should such be uncertaine of their new birth who dayly endeavour and desire to die unto sin and to live unto Christ They certainely who run on in all wickednesse and as Peter saith walke in laciviousnesse lusts excesse of wine revellings banquettings and abominable Idolatry know that they doe such things yet out of an evill conscience commit the same with great delight And therefore why should not such who by an earnest desire of minde resist the concupiscence of the flesh and labour by good workes to make their election sure know feele and be perswaded the Holy Ghost witnessing the same to their Spirits that they are children of God and have part in the first Resurrection Furthermore they which now have part in the First Resurrection shall allwayes have part of the same unto the end because To him that hath shall bee given Luke 8.18 Otherwise Iohn should have done ill in saying that they are blessed who have part in the first Resurrection which to thinke were blasphemy from the part therefore of the new birth which we have in this life we may and ought certainly to beleeve we shall have part in the life to come that is be eternally blessed Here again by this first priviledge of them that rise againe is ouerthrowne the Chiliasts opinion touching the first Corporall Resurrection as before wee touched For if it should be Corporall and proper to the Martyrs it would follow that the Martyrs alone should bee free from the second death and that all the rest in the Second Resurrection should remaine subject to the same for as much as by this priviledge they alone are exempted from the power of the Second death who have part in the First Resurrection But this is wholly contrary to Faith and Charity But shall be Priests of God and of Christ The second part of blessednesse and the second priviledge of the regenerate is that they shal be Priests of God and Christ XLI Argument of Christs deity Beza in the DATIVE To God and to Christ as it is Chap. 1.6 5.10 in the same sense He distinguisheth God and Christ not to seperate Christ from God or to deny that he is God but because Christ the Mediatour hath made us Priests to God the father Chap. 16. 5.10 Yea hereby he plainely affirmeth Christ to be God in that hee saith wee shall bee Priests both to God and to Christ Now we shall be Priests to none but to God But what manner of Priests Of this
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
by this place or any other This we must leave to God and to time The same was said before in the last Act of the Fift Vision Rev. 16.20 Rev. 6.14 Every Iland fled and the Mountaines were not found Also in the last Act of the Second Vision And the Heaven departed as a Scrowle rolled together and every Mountaine and Iland were mooved out of their places Which place notwithstanding we interpreted somewhat otherwise because of the circumstances But I see not by what shew of reason this change of Heaven and Earth here can be darkened by an Allegory Now it shall not be till towards the last Iudgement and therefore it remains firme that the same is here described The dead corporally are here understood 12. And I saw the dead small and great He had seen the Iudge girded about with Iudgement Now he seeth the guilty standing before the Iudgement Seat whom hee describeth First from their former state by calling them The dead after the common Law of nature but then raised from death to life by the power of God he speaks not of men dead in sins as in ver 5. but of such as dyed corporally and now were raised up to Iudgement But shall not the living also then be judged Yea verily 2. Cor. 5.10 Rom. 14.9 10. for we must all appeare before the Iudgement Seat of Christ That he may be Iudge of the quicke and the dead and be Lord both of the dead and the living By the dead therefore are understood the living also by an Argument from the lesser If the dead shall appeare before the Iudgement Seat how much more the living But the dead alone are named either because the number of the dead from Adam till the last day 1 Cor. 15.52 shall be far greater then such as live on Earth when that day commeth Or because those that remain living shal be accounted as dead because they shall be changed in the twinkling of an eye Secondly he describes them from their age and condition for the words may be understood of both Great and Small That is as well the powerfull Tyrants of the world Emperours Kings Princes and Great men as Subjects and men of low condition Or properly Great in Age and stature that is growne men and women Small also that is dying in their child-hood by this partition he sheweth that all and every one without any exception are to be judged for the Iudgement shall be universall no man shall bee so Great as to escape the same none so small as to be excluded 2 Cor. 5.10 but every one shall have right without respect of persons as the Apostle witnesseth We must all appeare before the Iudgement Seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Lumb lib. dist 44. SCHOOL-MEN suppose that in the Resurrection all shal be as if they were about 33. yeers old which was Christs age but we leave it as uncertain What they speake of the stature that every one shall receive his owne measure of body is more agreeable to this place Thirdly he describes them from their future state Standing in the sight of God or before God to wit to bee judged as guiltie To stand before God signifies sometimes in this Booke as above the Heavenly Ministery of the Saints and Angels Here it signifies to be brought to Iudgement as appeares by what followeth By the dead standing he meaneth them that were raised from death to life XLI Argument of Christs deitie Before God The Iudge hee absolutely calleth God but CHRIST is the Iudge Therefore Christ is God absolutely And the Bookes were opened The judiciall processe is noted by imitation of humane Courts in which the whole processe is wont to be drawn into Protocols from whence the Iudge at length determineth and pronounceth sentence according to the Acts and Proofes not that it shall bee so really for God from whose eyes nothing is hid will not make use of long examination but the equity of the Iudge is noted by a Metaphor taken from humane Courts where the Iudge pronounceth sentence according to the written Law and the Acts and Proofes agreeing thereunto It is an Allusion unto the words of Daniel speaking thus of this IVDGEMENT Dan. 7.10 The Iudgement was set and the Bookes were opened Origene understands it of the books of conscience Comm. ad Rom. 14. which now are hid not to God but to men For the hidden things of the heart are not now known But then they shall be Opened that is manifested to the consciences of all and every one so as there shall be no place left of excuse or withdrawing Thus no man shall be injured because every one shall either be accused or discharged by his own conscience Augustine takes it a little otherwise Lib. 20. de C. D. c. 14 of the bookes of the Old and New Testament in which God hath prescribed unto all what is to bee done or Omitted in this life which shall then be opened because according to them the Iudge will pronounce sentence Rom. 2.16 When God shall judge the secrets of men Marke 16.16 Io. 12.48 Lib. 20. de C. D. c. 14 by Iesus Christ according to my Gospel He that beleeveth and is baptised shall be saved but he that beleeveth not shall be damned The word that I have spoken the same shall judge him in the last day And another Booke was opened This Austine understands of every mans Booke of Life what he hath done or not done according to those former Books But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every one is not in the Text but simply which is the Booke of Life to wit in which God hath written from all eternitie the names of them that shall be saved through Christ of which often mention is made in this Revelation Chap. 3.5 13.8 17.8 c. Not that God hath neede of a Booke but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by humane affection is noted the certainty of Praedestination viz. that God knowes all and every of the Elect even as men know a thing which for memory sake they set downe in writing This Booke therefore shall also be opened because then it shall appear who were Elect who Reprobates who truely beleeved in Christ who not who truely worshipped God Mat. 25.32 who were hypocrites for then Christ will sever the sheep from the goats who in this life were mixt one amongst another And the dead were judged This shall be the denouncing of the sentence the equity whereof is commended by a two-fold reason both because every one shall be judged out of the things written in the Bookes As also because he shall receive according to his workes For what concernes the Bookes whither we take them for the scriptures which are now the rules of our Faith and actions Or the inward working
and witnesse of the Conscience Rom. 2 5. which shal suggest to every one the exact memory of his Actions whether good or bad the sentence pronounced shall be most just according to the same and Gods judgements shall bee righteous for the Holy Scriptures containe a most exact written rule of righteousnes unto which most righteously all are obliged and whosoever hath conformed himselfe unto the same shall most righteously be acquitted whosoever hath swarved from it Orat. in Plag gran shall most righteously in the day of Iudgemen bee condemned The Booke also of every mans conscience is of such exact righteousnes as it deceives no man doth injury to no man for the conscience saith NAZIANZENVS is a domesticke and true Tribunall And the Poet siath well Prima haec est ultio Iuven Sat 13. quodse Iudice nemo nocens absolvitur improba quamvis Gracia fallacis prae oris vicerit urnam This vengeance takes if judge it bee None that are guilty quitt doth hee Though that the Praetor through falle Grace Sometimes puts wicked men in place How much more therefore shall the conscience in the day of Iudgement bee a righteous rule to judge by The holy Scriptures are the rule of truth righteousnesse By the way observe If God will then judge according to the written word how much more doth he require that faith and our works be now done according to the said rule of Holy Writ According to their workes Good or evill This shall be the other infallible rule of righteousnesse for it is a righteous thing with God to render rewards to the righteous and tribulation to the wicked Every one therfore shall righteously receive either good or evill according to what he hath done It is observeable that here and every where in Scripture it is said Iudgement shall be according to workes we shall be judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our workes no man therefore shall be saved for good workes notwithstanding the wicked shall be damned for their evill workes because there is a different reason between good and evill workes Evill workes are the wages of or merit death Eze. 184. Rom 1.28 Good works merit not life eternal for the Soule that sinneth shall dye And It is the judgement of God that they which commit such things are worthy of death Good workes merit not life because all are due to God the Creator and Redeemer But no debt comes under the notion of merit I passe by that the best workes of the Saints are imperfectly good polluted with many blemishes so that if God did judge them to his severity they would be found to be nothing but unrighteousnesses as the Church of old confesseth Isa 6.46 We are all as an uncleane thing and all our righteousnesses are as filthy rags Therefore we pray forgive us our trespasses Wherefore least Hypocrites should be bold to inferre if the wicked shall be condemned for evill workes therefore the Iust are saved for good workes The Holy Ghost would have it no where written that the judgement shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for workes which might signifie the meritorious cause but alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes which signifies the condition But why not according to Faith or infidelity Why the Iudgement shal not bee according to faith infidelitie because Faith and infidelity are hid to the eyes of men But workes whither good or evill flowing from the same shall be conspicuous and open unto all Therefore in that open judgement Christ the Iudge shall alledge the cleare rule of righteousnesse that it may appeare unto all that the wicked are justly condemned having done evill and the Godly righteously acquitted who have done good this is a great encouragement to good workes that we follow after them and touching evill workes that we should shun them because according to them we shall all be judged 13. And the Sea gave up her dead AVGVSTINE by the Sea doth not unproperly understand the world Lib. 20. de C. D. c. 15 which like to the tempestuous Sea is alwayes tossed with waves By the dead is meant wicked men dead in sinnes as is the greater part in the world or all men having mortall bodies Notwithstanding I thinke it is more proper to the sense to understand it of such as perished or were drowned in the Sea or Rivers or whose burnt bodies and ashes were cast into the same in times of persecution For humane reason judgeth it very absurd that the bodies of such as have been devoured by the fishes of the Sea or torne by wild Beasts and eaten by wormes on land should be restored John therefore saw what shall come to passe when all the Elements through the power of God shall render up the consumed Carkeises The Sea shall vomit up as it were out of a Sepulchre the dead she swallowed up The same Death and Hell shall doe that is the Earth which hath received in Sepulchres all the bodies of the dead as it were in her lap or bosome and opening her mouth hath swallowed downe some alive also By death here AVSTIN understandeth the dead bodies of the Godly which the Earth shall render up By hell the damned soules of the wicked which thence shall be brought forth to Iudgement Ribera extends it unto the bodies of such as Hell swallowed downe alive as Corah Dathan and Abiram The summe is by what kind of death soever they perished in this life whatever became of their soules after death all are seen by John as brought forth to Iudgement The Soules therefore of the Saints shall return from Heaven with Christ the Iudge the wicked shall be called forth out of Hell to Iudgement All mens bodies shal be raised up to life and being restored to their own soules shall stand before Christ to be judged 14. And death and hell In a few words hee toucheth the execution of the sentence pronounced against the ungodly The state of the Godly he more largely Treats of in the following Chapters First he sees hell and death to bee cast into the Lake of fire and soone after all that were not found written in the Booke of Life that is reprobates in which again is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inversion for first the wicked shal bee cast into torments Afterward the last enemies viz. death and hell by which names AVGVSTINE thinks here is signified the devill himselfe as being the Author of death and hellish punishments and the whole company of devils which very thing he had said before by an Anticipation And the devill was cast into the Lake c. So death should be put for the devill causing death 1. Cor. 15.54 1. Cor. 15.26 Hell for the devill drawing men to Hell As by a like metonymia it is said Death is swallowed up in victory And The last enemie that shall be destroyed is
death In my judgement this Prosopopoeia serves to the dramaticall Vision neither is it to be pressed according to the Letter according to which neither Hell can bee cast into the Lake seeing the Lake is in Hell nor Death seeing death is a meere privation of Entitie or Being as Albertus M. calleth it The summe is whatsoever was deadly noisome hurtfull and contrary to happinesse shall all be cast into the lake of fire so as nothing shall remaine to hurt the New Ierusalem Which is the Second Death That is Eternall of which Christ And the wicked shall goe into Everlasting Fire This shal be the last separating of man from God through eternall damnation as the first death was the seperation of him from God through sinne See verse 5. CHAPTER XXI The Argument Parts and Analysis AFter the Capitall adversaries with the rest of the ungodly were judged and cast into the Lake of fire here is exhibited unto John the renovation of the world that shall bee as also the Heavenly glory of the godly under a two-fold Type viz. of a Bride gloriously attired and of a most magnificent City The illustration of which Type this whole Chapter so sets forth as that the wit art hand or tongue of man is able to expresse nothing more beautifull more magnificent more glorious and sumptuous then this structure For whatsoever may seem to conduce to the glory and comlinesse of an Earthly City in respect of wals gates foundation figure streets Temples Air and lastly wealth of the Citizens ornament and pleasantnesse of life all this Iohn sees here to be most eminent and glorious in this Heavenly Ierusalem By which allegorie the holy Ghost would in some measure shadow out that unspeakable glory and felicity which the Church now militant on Earth shall after the end of her wearisome labours in this warfare receive in the Heavens the which eye hath not seene eare hath not heard nor hath entred into the heart of man This Allegory is continued unto the 6. vers of the following Chapter The Chapter may not unfitly be divided into two parts in the former of which Iohn recordeth what he saw and heard in a generall way after the judgement of the ungodly in 8. verses In the latter what he saw in particular thence unto the end In the former hee generally rehearseth FIrst what he saw two things 1. The renovation of Heaven and Earth and overthrow of the former world ver 1. 2. The New Jerusalem which he sets forth from the adjunct holinesse and its heavenly originall comming downe from Heaven and the adjunct ornament which he amplifies by a metaphor of a Bride adorned for her Bridegroome ver 2. Secondly what he heard both a great unknown voyce from Heaven As also him that sate on the Throne speaking The great voyce proclaimes the heavenly blessednesse of the godlie Behold c. consisting in two things I. the abundance of good things which God will bestow upon the Godlie The tabernacle of God is with men c. v. 3. II. The absence of things evill all which God will remove He shall wipe away all tears v. 4 The sitter on the throne 1 testifies the renovation of the world wrought by himself v. 5. Behold I make all things new II. He confirmes the blessednesse of the Godlie erewhile proclaimed I. By a command of writing Write II. By a serious asseveration that the words of the great voyce are true v. 5. III. By an asseveration of a thing so certain as if it were alreadie done It is done IIII. From his nature that he is eternall and cannot lie I am Alpha and Omega 5. By a promise taken out of the Gospel I will give to him that is a thirst III. He sheweth to whom the blessednesse belongs and what it shall be Ioh. 7.3 7. He that overcommeth v. 7. IIII. By an Antithesis he amplifies what punishment is laid up for the ungodly whom he sets forth by eight fowle Epethites v. 8. But the fearefull c. In the latter part he expoundeth what he saw particularlie I. The occasion by which he saw the same the speech of the Angel Come hither I will shew thee v. 9. II. The manner and place of the Vision He carried me to a great Mountaine c. ver 10. III. The Vision it selfe He shewed me a great City ver 10. the magnificence whereof he againe declareth first generally secondly specially Generally 1. From the greatnesse A great City 2. From the Sanctitie Holy 3. From the originall and architect Descending out of Heaven from God ver 10.4 From its glory Having the glory of God ver 11.5 From the splendor or light which he illustrates by comparing it to a Jasper cleare as Chrystall v. 11. Specially he describeth 1. The magnificence of the structure both outwardly and inwardly ver 12 c. 2. The excellency of the light v. 23. 3. The felicity of the inhabitants v. 24 c. In the externall structure he commends chiefly the wall gates form and matter The wall he commends from the greatnesse and height vers 12. And had a wall The gates 1. From the number There were twelve 2. From the keepers At the gates were twelve Angels 3. From the inscriptions Which are the names of the twelve tribes c. Ibid. 4. From the situation or coast On the East three ver 13. The greatnesse and strength of the wall he commendeth from the number and excellency of the foundations upon which it is built It hath twelve foundations and in them the names c. vers 14. Touching the form of the citie he sheweth 1. Whence he learned the same from the Angel measuring Whose instrument A golden Reed and purpose he sheweth To measure the Citie ver 15. 2. The Figure it is four square equall in length and breadth ver 16. 3. The distance on every side 12000. Furlongs The whole Citie containing 56000. furlongs verse 16. The height of the wall he sheweth by the measure to be 144. Cubits ver 17. and the matter of Iasper ver 18. The matter or substance of the City was pure gold like unto clear glasse ibid. Returning to the foundations of the wall he sets forth every thing by the excellency and variety of the matter that is of precious stones which he saith are twelve The 1. Iasper 2. Saphir 3. Chalcedonie 4. An Emerauld 5. Sardonyx 6. Sardius 7. Chrysolite 8. Beril 9. A Topas 10. Chrysoprasus 11. A Iacinct 12. An Amethyst ver 20. The gates also he commendeth from the like matter being cut out of so many pretious stones ver 21. Thus much of the outward building Touching the internall structure hee commendeth 1. the street or Market-place from the matter and clearnesse thereof Pure gold c. ver 21. II. The Temple which 1. he denyes to be externally materiall Neither saw I a Temple therein 2. What kind of Temple it was The Lord God himselfe verse 22. III. The light of the
City 1. It came not from the Sun or Moon 2. But from the glory of God and the Lamb ver 23. IV. The Citizens of the Citie 1. who they were The Nations that were saved and the Kings of the Earth that bring their glory unto it 2. The security and peace of the City from a signe The gates are not shut at all ver 25. 3. The glory of the Citie ver 26. 4. The puritie and holinesse of the City It shall consist of Elect onely no Reprobates enter therein ver 27. The Former Part of the CHAPTER The New Heaven and New Earth The Heavenly Ierusalem and its building 1. And I saw a new Heaven and a new Earth for the first Heaven and the first Earth were passed away and there was no more Sea 2. And I Iohn saw the Holy Citie new Ierusalem comming downe from God out of Heaven prepared as a Bride adorned for her husband 3. And I heard a great voyce out of Heaven saying Behold the Tabernacle of God is with men and he will dwell with them and they shall bee his people and God himselfe shall be with them and bee their God 4. And God shall wipe away all teares from their eyes and there shal be no more death neither sorrow nor crying neither shall there be any more paine for the former things are passed away 5. And he that sate upon the Throne said Behold I make all things new And he said unto me Write for these words are true and faithfull 6. And hee said unto mee It is done I am Alpha and Omega the beginning and the end I will give unto him that is a thirst of the Fountaine of the water of Life freely 7. He that overcommeth shall inherit all things and I will be his God and he shall he my sonne 8. But the fearefull and unbeleeving and the abominable and murtherers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the Lake which burneth with fire and brimstone which is the Second Death THE COMMENTARY ANd I saw a new Heaven We have heard of one part of the lāst Iudgement viz. the casting of the Adversaries into torments Lib. 20. de C. D. c. 16. In which saith AVSTIN he declared what was briefly spoken by the LORD And these shall go into everlasting punishment Now followes the second part the placing of the Elect in glory in which also is expounded what Christ there addeth And the just into life everlasting As the former did serve to strike a terrour into the ungodly so the latter to lessen the fear and sorrow of the godly and stir them up to alacrity and joy For seeing the Saints in this life are compassed about with innumerable calamities miseries no wonder though they should weare away with continuall sorrow and mourning But in this part of the Vision they are strengthned in their hope For at last there shal be a change of all things an end of all adversitie abundance of all good as Christ said Ioh. 16.20 Yee shall lament and mourn but your mourning shal be turned into joy The new Ierusalem is not the Church militant much lesse the Church of Rome How farre Alcasars opinion is approvable Wherefore after the wicked were judged Iohn saw a new Heaven and a new Earth Afterward a new Ierusalem glistering with gold and pretious stones That this latter is wholly allegoricall cannot be questioned by any although it be diversly expounded For some say it shadows out the magnificence of the Church Militant much spoken of by the Prophets yea there are some who specially applie it to the glory of the Romane Church in this world But Alcasar reproves both justly and giveth reasons that the Vision of the two Chapters is proper to the Church Triumphant Notwithstanding afterward foolishly contendeth that it is to be applied in speciall unto the glory of the Romane Church in Heaven Now this he doth not because hee thought it to bee true but to flatter the Pope it may be for the Cardinals hat sake and vex the hereticks as he pretendeth Which now I passe by Now to returne to the former againe Touching the new heaven and the new earth 2. Cor. 5.17 touching the new Heaven and the new Earth whither it be allegorically or properly to be understood Some understand it allegorically of the renewing of the world by Christ touching which the Apostle If any one be in Christ he is a new creature Old things are past away Behold I make all things new This Spirituall renovation began even from the preaching of the Apostles and is undoubtedly an allusion unto the Prophesie of Isaias Isa 65.17 Behold I create new heavens and a new earth c. which seems to be spoken of the new state of the Church in the Kingdom of Christ on earth and so BRIGHTMAN as I have shewed interprets it metaphorically of the renewed state of the Church through the conversion of the Iewes shortly to be accomplished But all these things cannot without violence be applied unto the state of the Church on earth The Chiliasts indeed applied it unto that golden age in which they dreamt they should voluptuously reigne a thousand yeeres with Christ on earth But this opinion is repugnant to the praedictions of Christ and the Apostles that the state of the Church in the last times shall not bee voluptuous or joyfull at all but sad and mournfull as above we shewed Therefore we are rather to understand the former touching the new heaven and the new earth properly What is meane by the new heaven the new earth for it is so evident that here is treated of the last Iudgement and the consequents thereof as it can scarcely be doubted of So that this new heaven and this new earth which Iohn saw after the judgement of the adversaries is that new heaven and that new earth which as the Apostle Peter expresly foretold 2. Pet. 3 10 is to be expected after the burning of the world For these heavens shall passe away with a great noyse and the Elements shall melt with servent heat the earth also and the works that are therein shall be burnt up But we according to the promise looke for new heavens and a new earth wherein dwelleth righteousnesse By which plainly we gather that a new heaven and a new earth is to bee looked for Historically and properly and here likewise it is so to be understood Hence also it followeth that the Oracle of Isaias touching the new heaven and the new earth is to be understood not onely metaphorically of the renewed state of the Church on earth but litterally also of the renovation of the world which shall be at the last day For Peter saith that wee looke for a new heaven and a new earth according to the promise Now this promise is no where else but in Isa 65.17 66.22 Therefore undoubtedly God by the Prophet speakes not
Heavenly glory The same thing the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe import not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for her husband not for her spouse Then therefore she shall bee delivered unto her Husband for before the Marriage-Feast the Bride is preparing for her Bridegroome but the Feast being ended for her Husband For he who was before the Bridegroom is then a Husband 3. And I heard a great voyce Thus much touching the things he saw a new heaven and a new earth and the Heavenly Ierusalem adorned like a Bride Now he recordeth what he heard a two-fold voyce one unknowne the other of one that sate on the Throne both confirme the happinesse of the Bride The former voyce comes from heaven Therefore it sheweth joyfull and true tidings unto the Bride It was GREAT vehemently piercing Iohns eares that he might give good heed because the matter delivered is weighty But what was it Behold the Tabernacle of God with men As if he should say the Marriage-Feast is ended Hence forward the Bridegroom and Bride shall dwel together under one roofe for ever And he wil dwell with them An allusion unto the Bridegroomes abode with the Bride after the Marriage-Feast Now he fully comprehends the happinesse of the Bride as above Chap. 7.15.16 in two parts the fruition of all manner of good things and freedom from all evill The chiefe good is God To enjoy his presence and the sight of his face is the chiefest felicitie This hee seems to describe by a two-fold reason his presence and his communion with men Touching his presence he saith the Tabernacle of God is with men The which Tabernacle least it might be thought to be emptie and transitorie he addes And he will dwell with them Rev. 7.15 intimately and unseparably as above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth to sound His Tabernacle shall be upon them namely thereby to refresh and preserve them from the heat of the Sunne By an allusion unto places subject to the Sun where men in respect of the heat hide themselves in Tabernacles or Caves under the Earth But here he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will dwell with them be in one house as it were constantly and perpetually with them Therefore they shall enjoy the perpetuall sight and presence of God By Men he understandeth not al The habitation of Gods grace and glory but the Elect acquitted in Iudgement Now he speaketh of no personall habitation like as God the Word dwelleth in the temple of his flesh but of grace and glory But doth not God now also dwell with his Church Yea verily according to the promise in Levitic 26.11 whence this whole place seems to be taken and is repeated by Paul 2. Cor. 6. but he shall then dwell with us after another manner then now hee doth For here he hath dwelt with us 1. Personally in Christ 2. By his gratious presence in the Church bestowing on her the benefits of the Gospell and first fruits of the Spirit Then he will dwell with us through his glorious presence fully enriching the Saints with Heavenly brightnesse and glory and he shall be all in all and we shall see him as he is face to face Touching his communion with us it is added And they shall be his people and God himselfe shall be with them and be their God Now also he is our God and we are his people but this communion is onely by inchoated grace for now he bestoweth grace upon every one of us but in part 1. Cor. 13.9 Eph. 4.7 1. Cor. 12.11 2. Cor. 3.18 Phil. 3.21 Mat 13.43 1. Ioh. 3.2 according to the measure of the gift of Christ as he will Then shall be the consummated communication of glory when with open face we shall all behold the glory of the Lord and be changed into the same image from glory to glory when he shall change our vile bodie that it may be fashioned like unto the glorious bodie of his Sonne they shall shine as the sunne we shall be like unto â—im the proportion notwithstanding being kept that is between the head and the members The summe is Then the promise made unto the Church Lev. 26.11 shall be most fully perfected I will set my tabernacle amongst you and my soule shall not abhorre you I will walke in the midst of you and ye shall be my people and I will be your God Now God dwelleth with us by communication of grace then hee shall dwell in us by communication of glory the which eye hath not seen nor eare heard 1. Cor. 2.4 neither hath it entred into the heart of man 4. And God shall wipe away all teares from their eyes The second part of felicity is that we shall be subject to no miseries vexation or troubles of this life To be free from evill is a great happinesse of which also God is Author For he will free his people from all evill Now he reckons up five kinds of evill making this life bitter under which the opposite good things are to be understood The evils accompaning this life Teares Teares are expressed by the feeling of evill Now this life what is it but a vale of teares But then God will wipe away all teares from our eyes that is he will make it that we shall weepe no more by taking away all cause of teares turning our teares into joy according to the promise They which sow in teares Ps 126.6 shall reape in joy The phrase is taken out of Isa 25.8 and is an allusion unto the naturall affection of a mother to her child which useth to flatter the crying babe and wipe away the teares thereof And death shall be no more Neither the first nor second Isa 25.8 for it shall bee cast into the Lake of fire and utterly abolished according to the promise Hee will swallow up death in victory But hath not Christ by his death overcome death long agoe True but not as yet swallowed it up Notwithstanding although we now remaine subject unto corporall death yet whatsoever in it belongs to punishment that Christ hath taken away But then he shall abolish death wholly In the meane while he converteth the corporall death of the Saints into a resting from sinne and a passage to life for whither we live Rom. 14.8 Col. 3.4 Rom. 8.38 or whither we die wee are the Lords Christ is the life of the dead neither can death separate us from the love of God in Christ Jesus Now death being taken away what shal then follow but life everlasting Neither mourning As now we do for the death of friends and losse of such as are deare unto us This shall not bee then because there shall bee no death Our friends departed shal be restored unto us to see salute and rejoyce for ever with them Nor cry Which ariseth out of the evills turmoyles disturbances of this life For there shall bee everlasting peace and tranquilitie all tumults
demaunded he is present undoubtedly by Gods Commandement now to shew unto Iohn to whom before he had shewed horrible things things acceptable and pleasing Before he saw a most filthy Harlot the Beasts Whore now he sees a chast Spouse the Lambes Wife This Bride is the glorified Church Therefore he cals her the Lambes wife now deservedly brought and delivered unto the Heavenly Marriage Feast But how saith he I will shew thee Seeing Iohn saw her before ver 2. I answer he had seen her a far off being in the wildernesse But now he is invited to looke upon her more neer at hand Hitherto the occasion 10. And he carried me away in the spirit This is the third time that he was ravished in the Spirit First in the I le Patmos Chap. 1.9 which ecstasie or trance was without any locall translation Secondly when he was carried into the Wildernesse Chap. 17.3 Thirdly now beeing carried to a great mountaine In Chap. 12. v. 18. it is said he stood upon the sand of the Sea when he saw the Beast ascending out of the Sea But that place hath it ambiguously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first and third person neither is there any mention of an ecstasie But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee carried mee saith he in the Spirit intimating a translation not corporall but visionall Thus much for the manner of the Vision He addes the place To a great and high Mountaine Some from this Mountain observe divers Allogories touching the greatnesse and height of things caelestiall and of the Church it selfe applying to this the promise of God Isa 2.2 In the last dayes the mountaine of the Lords House shall be established in the top of Mountaines and shall be exalted above the hils and all Nations shall flow unto it and many people shall goe and say come yee and let us goe up to the mountaine of Jehovah c. In which Oracle is contained the calling of all Nations unto the Church of the New Testament which of old was shadowed out by the Temple of mount Sion But the present place respects not at all the gathering of the Gentiles unto the Church but the glorified Church is exhibited to Iohn from this Mountaine Therefore I see no other use of this great and high Mountaine then that from it Iohn might the better view the Holy Citie and Bride of the Lambe And he shewed unto me a great Citie He had promised before to shew him the Bride the Lambes Wife For which he shewes him a Citie because the glorified Church is both the Lambes bride and the Citie of God A Bride because of her Spirituall Marriage with the Lambe and her Chastitie and Heavenly ornament with which shee shall shine for ever with Christ A Citie because of the most magnificent building comely order invincible strength and steadfastnesse by which she shall stand for ever against all the gates of Hell The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here rather to be rendred by the latine word Vrbs then Civitas For Civitas commonly signifies the multitude and the priviledges of Citizens but Vrbs the building it selfe as the Wals Gates Streets Palaces Houses Temples c. He calleth it Great as before v. 2. viz. in largenesse ornament and glory for it is the great Citie of the Great God full of Citizens Holy in purity and heavenly cleannesse without all defilement and filthinesse The name thereof is Ierusalem that is where peace is seene from the Hebrew Jireh salem Lib. 7. de bello Iudaico cap. 18. that is to see peace of old it was the head Citie of Judea builded by King Melchisedec as Iosephus writeth and was the Court of David the Seat of the Temple and divine worship and a Type of the new Church and therefore the glorified Church retaines the same name because she shall see everlasting peace Comming downe from God out of heaven It did then indeed visionally descend that Iohn might see it But in truth the Church also descendeth from Heaven because hence it hath taken her originall See ver 2. as being founded in the eternall election and love of God and all the glory and happinesse she receiveth is from the grace of God 11. Having the glory of God Being to declare the most magnificent structure of this Citie he begins from the glory and light thereof For Cities take not the least commendation from the qualitie and heathfullnesse of the aire and pleasantnesse of the place This Citie for its aire and most healthfull situation hath the glory of God that is the majesty of that inaccessible light which God inhabiteth then which nothing can be thought on more excellent and glorious This glory is expounded ver 23. And her light The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly not light but a lightsome body casting forth light from the same Two such great Lights God in the beginning set in the Firmament the Sunne and the Moone What this is he wil shew us in ver 23. Now he speakes of the qualitie thereof LIKE VNTO A STONE MOST PRETIOVS even like a lasper By which Allegory he intimates the unspeakable excellency of the light For a most pretious stone is incomparable most bright and most desirable Like a Jasper stone This is a most noble Gemme of it are divers sorts of excellent vertue Lib. 37. c. 9 and as Plinie writeth it is used in all the East for a preservative against the most pernicious poyson Like to Chrystall Then which nothing is more bright See before Chap. 4.3 or cleare striving as it were with the Sunne in brightnesse See above Chap. 4.6 It sheweth therefore that the light of this Citie is not onely healthfull dispelling all poysonous and hurtfull things but also most bright Why doth he not liken it to the Sunne This Citie shall have neither Sunne nor Moon but that which is clearer then the same Perhaps also because the heat of the Sun is troublesome the coldnesse of the Moone is usually hurtfull to the body but here shall bee nothing either troublesome or hurtfull 12. And had a wall Now he describes the parts of the Citie most obvious to the sight externall and internall Hee begins with the wall compassing the streets about for it is convenient that a Citie bee invironed and fortified with wals that the lives and estates of the Citizens may be preserved from the incursions of adversaries and wild Beasts For wals are called Mania a muniendo of fortifying These must be high thicke and strong Such was this wall great in thickenesse and very high as in ver 17. ANDREAS saith By this wall we may understand the hedge of Gods safeguard and protection Wherefore it signifies that the life and safety of the glorified Church is sure and in no danger of externall force or hurt because the wall of Gods omnipotencie defendeth and keepeth the Citie But it will not hence follow seeing the
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
the gates then here Here it shal be of security There for the exercising of spirituall trading night and day that is for the gathering of all Nations and the Kings of the Nations unto Christs kingdom Therefore the gates shall not be shut that is no man shal be kept out of the Church but they shall alwayes stand open that is all men shal be called unto the Church by the preaching of the Gospell Whence it is evident that the Prophesie there speaketh properly of the state of the Church-Militant and that the same is here applied unto the security of the Church-Triumphant 26. And they shall bring the glory and honour of the Nations unto it What in ver 24. he had said of the Kings onely he extends unto all Nations viz. that hither they should bring their glory and honour They shall bring the glory of the Nations for the Nations shal bring their glory By an Hebraism he nameth the GLORIE AND HONOUR OF THE NATIONS for the Nations that shal be glorified which then shal walk in the light of this City Which again makes nothing for the Church-Militant unto which indeed the Nations do bring their glory that is subject their wealth Cities Provinces and Kingdoms to Christ But by doing of it in this life they also bring the same unto the Heavenly City because for this Earthly glory they shall receive Heavenly glory Now this also is taken out of Isa 6. ver 11. and therefore is to be applied in the same sense as the former unto the Coelestial Citie 27. And there shall in no wise enter into it any thing that defileth This is the Third who are to be kept out of the Citie as enemies and unworthy Inhabitants who on the contrary are to be admitted as worthy dwellers There are three sorts of men to be kept out Defiled ones Workers of abomination and Lyars they being such as in ver 8. he had said should bee cast into the Lake of Fire namely the fearfull unbeleeving murderers whoremongers sorcerers Idolaters and all lyars Of whom we there spake neither is the reason obscure why these should have no entrance for all such persons are excluded out of the kingdom of God in this life by the expresse voyce of the Gospel Be not deceived 1. Cor. 6.9 neither Fornicatours nor Idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revisers nor extortioners shall inherit the Kingdom of God Rom. 2.16 Because therefore Christ will judge according to the Gospell of Paul all these shall not onely be kept out of the Heavenly City but also by the Judge his sentence be cast into the lake of fire Now this also is contrary to the opinion touching the Church-Militant for much defilement enters in it and many dregs have as yet their influence there forasmuch as the Church of the called is a Field mixt with wheat and tares a floore containing chaffe and wheat a not drawing good and bad fish But the purity and perfect cleannesse of this City altogether agrees to the state of the Saints in Heaven But they which are written in the Lambs Book of Life That is the elect onely and faithful that are borne again in this life shall enter into the City above See our Exposition on Chap. 3.5 13.8 17.8 20.15 CHAPTER XXII The Argument Parts and Analysis THe Heavenly Citie he further commendeth by the River of living water running through it and by the tree of Life allwayes bearing fruit and standing in the midst of the street and on either side of the River Lastly by the Seat of God and the Lambe in the same as also by the happinesse and eternall glory of the Inhabitants thereof At length hee concludes the whole Prophesie by a short recapitulation of the things hitherto spoken and by the commendation of much profit thence flowing unto the godly as also by establishing the inviolable Authority of this Booke The Parts therefore are two THe former endeth the description of the Coelestiall Citie in the first five Verses The latter is a conclusion of the Prophesie thence unto the end In the former are foure commendations of the City I. The pleasantnesse by the running River the excellency whereof he commendeth both by the purity of the waters as also by its originall ver 1. A River of water c. proceeding out of the throne c. II. The fruitfulnesse and abundance of necessaries from the tree of life whose seat or place he first describeth In the midst of the street and of either side of the River ver 2. Secondly he commends the fruit both from the abundance It beares twelve manner of fruits as also from its continuall bearing Every moneth Thirdly hee praiseth the leaves by the excellency of their effects for healing c. III. The puritie and majesty of the Citie both by removing of all corrupting causes There shall be no curse in it ver 3. Neither night or darknesse ver 5. as also by an exposition of the great majesty because it shall be the throne of God and the Lambe and because his servants shall serve this great majesty ver 3. IV. The eternall felicity of the Citizens This he sets forth by foure degrees 1. By the sight of God 2. By the name of God written in their fore-heads ver 4. 3. By divine illumination 4. By the everlasting Kingdom ver 5. In the latter part which is a very Patheticall conclusion respecting the commendation of the Prophesie three persons are brought in speaking one after another every one almost twice viz. The Angel the Lord Iesus and Iohn The Angell first commends unto Iohn the dignity of this Prophesie ver 6. And he said to me these sayings Rendring two Reasons 1. The authority of the Revealer The Lord of the Holy Prophets c. 2. The truth of the matter revealed these sayings are faithfull and from the time which must shortly bee done ibid. The Lord Iesus first promising his comming shortly commendeth the Prophesie by its saving effect Behold I come quickly Blessed is hee that keepeth c. Iohn setting down his name repeateth his error in worshipping of the Angell and the Angels forbidding him to do it ver 8.9 I John c. The Angel in the second place forbids Iohn to keep this Prophesie secret ver 10. Seale not adding a two-fold reason 1. From the certainty because the time is short ibid. 2. From a two-fold effect one hurtfull accidentary It shall provoke the wicked to wrath ver 11. He that is unjust let him be unjust the other saving and proper which shall confirme them that are righteous and holy He that is righteous c. Againe the Lord Iesus by proclaiming his comming to be at hand ver 12. Behold I come quickly commendeth the Prophesie ver 14. Blessed are they that c. by divers Arguments 1. From the end of his comming ver 12. My reward is with
For vivifying conferring and preserving life unto them that eat thereof such a tree stood in the midst of Paradise but might not be touched This stands in the midst of the street of the Citie kept from none but all have free accesse unto the same For though it be but one O wonder yet it stands on either side of the river therfore some do think there were more trees of this kind standing here and there because in Ezech. Chap. 47.7 unto which he apparently alludeth mention is made of many trees planted on the side of the streame There is but one tree of life But this tree is one standing in the midst of the street and on either side of the River because the River runneth through the midst of the street and because this one tree with his leaves and roots is on both sides of the River so as there is no want on either side And that it is to be understood of one Tree the type teacheth for there was but one Tree of Life in the midst of Paradise Rev. 2.7 which shadowed out the tree here Hence Christ said before To him that overcommeth I will give to eat of the tree of Life which is in the midst of the Paradise of God Hence also it followeth that this tree is onely one and that the street of the Heavenly City is the Paradise of God Furthermore this tree of life is Christ himselfe the Fountain and Author of our life for he is the bread of life Ioh. 6.51 the water of life Ioh. 4.7 the Resurrection and Life it selfe Ioh. 11. 14. He stands by the River because he never withereth or is fruitlesse For a tree planted by the Rivers of waters is alwayes green and fructifies Psal 1.3 Now Christ alone is sufficient for life unto all for all the Elect he immediatly doth quicken for ever and ever Therefore the Tree is one Ezechiel saw more trees on the sides of the stream of the Church-Militant because howsoever Christ onely vivifies the same in this life also notwithstanding hee worketh and communicates life unto the Elect by manifold wayes or means Bearing twelve manner of fruits That is alwayes plentifull whether of one sort of fruit or diverse so as there shall bee no want at any time therefore hee addeth Every moneth yeelding fruit A yeere hath twelve months This tree therefore brings forth twelve times a yeere yeelding fresh fruit every moneth The like tree was never seene Poets commend the Gardens of Alcinous Homer lib. 7. Odyss Lib. 18. c. 17 and Semiramis c. For yeelding fruit twice a yeere and Plinie the Countrey of Babylon where were two harvests in one yeer but under heaven there is no place yeelding monethly fruit Now this continuall fruit is nothing else but that perpetual joy What this perpetuall fruit is Ioh. 15.16 by which as by a most delightfull fruit of faith the Elect are fed in eternall glory through the continuall presence of God and the Lambe The first fruits and tast whereof we indeed have in this life according to the promise of Christ I have ordained you that ye should goe and bring forth fruit and that your fruit should remaine but these fruits are shaken by divers tentations and tempests of failings yea and sometime do fade and are again renewed and increased But then our fruit shall alwayes remain from the first month unto the last that is eternally viz. when we shal eat bread with Christ in the Kingdom of his Father But let us remember that this fruit is prepared for such onely as conquer as in Chap. 2.7 To him that overcommeth will I give to eat of the tree of life which is in the midst of the Paradise of God Wherefore untill wee fully enjoy this fruit we must fight couragiously and overcome in this life And the leaves were for the healing The leaves also have a medicinall use for to preserve the health of the Nations whereas the leaves of other trees fade fall and perish but this tree is alwayes green with leaves Thou mayst say to what end seeing in Heaven is no disease no sicknesse He saith not to recover health but to preserve health Not as if the Saints should feed on these leaves the fruits are sufficient unto a blessed life but the Metaphor signifies that nothing of this tree shall be un-usefull but wholly serve to the preservation of life and happinesse This also is taken out of Ezech. 47.12 Whose leafe shall not fade neither shall the fruit thereof be consumed it shall bring forth new fruit according to his moneths because their waters issued out of the Sanctuary and the fruit thereof shal be for meat and the leafe thereof for medicine Notwithstanding it doth not hence follow that these leaves serve to cure the diseases of the Nations or repaire their health For it is manifest that Ezechiel speaketh of the state of the Church-Militant yet subject to many diseases and troubles Wherefore by the leaves he understandeth the Gospell under which as it were is covered a healing fruit The leaves of the tree of life what they are satiating all Nations But here hee describeth the state of the Church-Triumphant in which neither sicknesse nor medicine have any place BRIGHTMAN urgeth that of the Nations whereas in the life to come there shal be no difference betwixt Iewes and Gentiles But neither doth the Angell make this difference but hee calleth the Elect Saints the Nations because formerly they were Gentiles alluding unto what he had said Chap. 21.24 The Nations of them which were saved shall walke in the light of it and ver 26. They shall bring the glory and honour of the Nations unto it 3. AND THERE SHAL BE NO MORE CVRSE He further amplifies the majesty of the Citie and happinesse of the Citizens The contrary whereof he removeth There shall be no curse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And opposeth the formall cause But the Seat of God and the Lambe shal be in it The Copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Beza renders by the Adversitive But but it seems rather to be put for the causall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the throne of God is in her not suffering any curse And amplifies it from the Correlate and his servants serve him unto which he annexeth the happinesse of the servants And they shall see his face c. This is the summe of the things remaining Curse Greek The exposition of Anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Copies read it is two-fold saith Andreas FIRST it is taken for that which is consecrated to God alone and might not be medled with by the promiscuous multitude as being things devoted to God SECONDLY for that which is not lawfull to be put to holy services or touched by any creature as being devoted to the devill and it is called a cursed or execrable thing Hebr. 〈◊〉
us to cast that which is holy Of the rest whose portion shall bee in the Lake of Fire wee have treated on Chap. 21. ver 8. He expresly puts lyars both here and before in the last place understanding perjured double-hearted and deceitfull persons mockers of religion that we might understand that this kinde of men is most hurtfull to the Church and Common-wealth because by adulterating and falsifying all Divine and Humane Truths they with divelish craft overthrow and teach others to weaken all the sinewes of Ecclesiasticall and Politicall society Of this sortof men the Jesuites are the most emminent at this day in Schooles and Churches And the Machivellians in Courts Polities and Campes For RIBERA doth rightly observe that Christ in speciall mentioneth those vices which should most reigne in Antichrists time Now wee know that these evils are most rife in Popery See Chap. 21.8 16. I Jesus have sent my Angell Least it should be uncertaine what person it was that said Behold I come quickly I am Alpha and Omega he tels his name I Jesus and professeth himselfe to bee the Author of this Revelation and the more to commend the dignity thereof to our care and studie hee sheweth that for our sakes he imployed and sent his Angell to testifie the same unto us Wherfore let it not be irksome reverently to read continually to meditate and carefully to observe the same with all readinesse of mind Here therefore the Lord Jesus confirmeth what the Angell before said in ver 6. The Lord God of the holy Prophets sent his Angell as if he should say It is so I Iesus have sent my Angell XLVI Argument of Christs Deity Eph. 1.21 Phil. 2.9 Hebr. 2.9 Mat. 18.10 Act. 12.15 Heb. 1.14 hereby professing himselfe to be the Lord God of the holy Prophets What Hereticke dares gain-say this He also makes himselfe Lord of the Angels for saith he I have sent my Angell viz. as being my owne by subjection He is Lord of the Angels as God and as man he is lifted up above all power as Lord and head over all things The Angels also are said to be ours not by naturall subjection but voluntary service because they are sent by the Lord Jesus for our service and preservation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to testifie That is to reveal Before ver 6. and Chap. 1.1 he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie in the same sense Andreas refers this to the publishing of the Prophesie that Iohn might not keep it secret but make it knowne unto all To you This apostrophe is directed in the first place to the seven Angels of the seven Churches unto whom he before had sent seven Epistles as hee sheweth by the Addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To you who are in or over the Churches But consequently also unto all the servants of Christ who are set over or are Members of the Churches that is unto all the Faithfull for this Prophesie was not revealed for them only who then were the servants of Christ but for us chiefly upon whom the ends of the world are come when the greater part of the Oracles was to be fulfilled 1. Cor. 10.11 First let us observe that seeing the Prophesâ—e is revealed by the Lord Iesus it was a great impiety for the Church of old to question the Trueth and Divine Authority thereof Secondly seeing the Lord Iesus sent his Angell therefore he is Lord of the Angels and true God because it is proper to God alone to have and send the Angels as his Ministers Thirdly seeing the Lord Iesus vouchsafed to reveal this Prophesie not onely to those Seven Churches but to all that should come after therefore it belongs unto the profit and salvation of all of us and all are seriously to meditate in the same I am the root and the off-spring of David These glorious Titles commend the majesty of the Author and of the Prophesie as also it confirmes our Faith Above cha 6 5. How Christ is the root of David Who is this Iesus The root and off-spring of David Before hee was called the root of David He confirmeth that he is the Messias promised to come of the seed of David For the root of David is the Son of David according to the flesh Rom. 1.4 Andreas thinkes he is the root of David according to his Divinity For the root beares the tree but Christ saith he not as man but as God upholdeth and saveth David But without doubt it belongs to the flesh which the Messias tooke of Marie the daughter of David It s true the root beareth the tree but this metaphor respects the originall So that Christ is the root of David sustaining David by his divinity and sprouting from David in his humanity Off-spring Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genus or Familie of David out of which arose Joseph and Mary the Parents of our Lord Iesus Churist Luk. 1.27 The bright and morning star As the former Title confirmes the verity of Christs manhood so this the majesty of his Deity It signifies that most excellent light and glory whereby the Lord Iesus doth excell all men and Angels like as Lucifer or the Morning-Star excels all other Stars in brightnesse In Num. 24.17 Balaam prophesieth that a Star shall come out of Jacob. BRIGHT Most glorious in himselfe by his brightnes dispelling the darknesse and ignorance of our hearts and minds Morning Because saith Andreas How Christ is called the morning-Starre by his beames he not onely drives away the night or darknesse of this life but also in the morning light of the common Resurrection hee will exhibit himselfe to be seen of all the Saints Or because arising in our hearts he dispels the blindnesse of our mind as Lucifer exceeding other starres in clearnesse and rising before the Sunne shewing that by and by it will be day dispelleth the night-darknesse So Peter calleth Christ the Day-starre arising in our hearts 2. Pet. 1.19 when as hee enlightneth our hearts and mindes with the true knowledge and confidence of himselfe by the light of the divine Scriptures Aristotle to prove that justifice is the chiefe of vertues saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Neither Hesperus nor Lucifer that is the Evening or Morning Starre is not so admirable as knowing nothing more glorious whereunto to compare this excellent vertue Now Hesperus and Lucifer is the same Star first appearing after Sun-setting and first foretelling the rising of the Sunne in the Morning What Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ here calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dawning or break of day in the same sense If then Aristotle doth rightly compare created righteousnesse unto the Morning Star with more right doth the Increated Righteousnesses viz. Christ the Son of God call himselfe the Morning-Star Hereby we understand the meaning of Christ in Chap. 2.28 To him that overcommeth
VI. excommunicated Ludovick IV. 130. The Colour of the Beast and the woman is one 411. Purple colour proper to the Romane court ibid. Communion of the Saints in heaven with us on earth 122. Comfort of the faithfull under Antichrist 121. Of the Saints under the Altar 106. Of the professours and Martyrs 355. Conquerers are such as keep faith and a good conscience 52. Consent of Interpreters about the last judgement 358. Condition of the Godly under Antichrist 134. 135. Constant profession of the truth the cause of Johns banishment 17. The Constestation or protestation in the last chapter of the Revelation belongs to the whole body of the Scripture 596. Conversion of the Iewes described 67 conversion of the adversaries is the worke of grace ibid. Conversion of many unto the faith 245. Conversion why commanded and attributed to us 82. Council of constance caused wickleffe to be digged out of his graue and burnt 241. Condemned Iohn Husse and Iâ—rome of Prague to the fire 226. 241. Former councils for the most part condemned by the latter 273. Corporal resurrections in scripture 518. Corrupters of the trueth shal be grievouslie punished 50. Court within to be cast forth 214. Coveteousnesse in bishops abominable the root of all evill 33. Crowne crowne of life 41. promised not of merit but grace 42. It signifies life and eternal glory 72. A greater degree shall be given to such as have converted many 71. Crownes of gold why worne by the saints 90. Crown of life and righteousnesse ibid. Proposed unto all the faithfull 250. The crowne of Christ 108. Crowns of gold an ensigne of royall majesty 360. How far the crown may be taken from the elect and how it can not be taken 72. Cubit common and royall of what greatnesse 562. Cup of Gods wrath 352. Cyprians excellent simile declaring the word of God to be the onely rule of faith 57. D. THe Darkning of the sun 127. Death compared in scripture to sleep 56. Christs death a full satisfactorie price for sin 103. Death of the martyrs is Christ victorie 108. The first death why so called 519. 557. Death of the soule 519. The second death eternall 528. The dead shall all rise together 518. 519. To die in Christ 355. Dead faith uncapable to obtaine spirituall riches 77. Demonstration against Alcasars dream 481. The Description and nature of Locusts 175. Description of the new Ierusalem whither it agree to the church militant 549. The Desert or wildernesse is Rome and the Papacie 408. Description of the beast 290. denoteing the old Romane Empire 291. 292. Description of the heavenly Ierusalem 560. c. Description of the last Iudgement 488. Description of Gods maiesty and glory on the throne 87. Determination whither repugnant to the will 446. Dignitie proceeds not alwayes from vertue 59. Difficultie about the thousands years 506. Difference of a gemme and a pearl 566. Dionysius Alexandrinus refuted 18. Distribution of the second vision 84. The Dragon Beast and false Prophet authours of the Ambassage of the unclean spirits 394. Drying up of Euphrates 390. diverse opinions about it 391. Dutie of the Church and her officers to notorious sectaries 44. E. EArth Sea trees what they signifie 139. Earth swallowing down the flood of the Dragon 279. Earth-quakes proper and figurative 126. 127. A great earth-quake at the opening of the sixt seal 244. an earth-quake shaking the papacie after the councill of constance 245. Easterne people girded up their long garments in travelling 24. Eberhardus Salisburgensis invectives against the Pope 318. Effect of the word of God 207. Of the Gospel in the latter times 370. Egyptian Idolatry darkenesse and bondage 234. 235. The Elder comforting Iohn 99. The Emerauld a most pleasant gemme 87. 565. The End of Gods punishment 50. The Eight king not like unto the other 429. 430. Eniedinus the Samosatenian refuted 17. 21. 26 27. 28. 39. 50. 51. 437. 587. Who shall Enter into the Caelestial city 571. Ephesus the head citie of Ionia 21. Epiphanius refutes the Alogians 47. Epiphanius corrected touching Iohn 19. The Eternall Gospell cannot be suppressed 339. the Eternall Gospell of the Monster Cyrillus 340. Events contingent in themselves how changed 4. Event of the Gogish war 536 c. The Evils accompaning this life shall be no more in the life to come 553. Euphrates a great river 187. The Eyes of IEHOVAH signifie Angels 90. The eyes of the Lamb his all seeing providence â—00 Eye-salve what it is â—9â— Ezechiels Prophesie of the measuring of the Spirituall Temple 212. His and Iohns Prophesie of Gog and Magog 535. F. FAlse distinctions of worship 484. 485 The Fable of Enoch and Elias refuted 226. the Fable of Antichrists foure yeares reigne refuted 231. 240. Fable of Maries assumption 256. The False Prophet 394. He and the two horned Beasts are the same 495. Famine thirst and heat what they note by a Synecdoche 149. Famine of Samaria 114. Mysticall famine when proclaimed ibid. The Fathers why they termed not the Pope Antichrist 167. The Father how he judgeth no man 7. 8. The Feare and amazement of the Churches adversaries 244. The fearing of Antichrist hath troubled the whole world The First Vision not universall 361. 362. it belongs unto the last times ibid. Its scope and use of comfort ibid. Free-will not simply denied but in respect of spirituall good 68. Diverse interpretations of the same 444. 445. Figs signifie carnall Bishops 129. Figure of he city just four-square 562. Finall punishment of the wicked 131. Fine linnen how clothing both for the Bride and the Whore 482. how it is righteousnesse ibid. Fire proceeding out of the mouth of the witnesses 228. The fire on which the Angel had power 362. Fiery eyes signifie heroicall motions 24. Fire from heaven consuming Gog and Magog 539. First death 42. 519. Why so called ibid. First resurrection is not corporall but spirituall 518. It is opposed unto the first death 519. It s profitablenesse and necessitie 526. Objections about the same cleared 518. 520. First trumpet answereth to the first seale 158. What is meant by the hayle fire and blood that fell at the sounding thereof ibid. First viall chieflie poured out upon Germanie 380. Fight of the woman when it began and how long it dured 277. Floud of waters what it is 277. Foxe his opinion about it 278. Forme or shape of the beasts diverse and why 92. Forgetfullnesse and memory how said to be in God 460. Foundation of the Church how but one and twelve 561. 562. Fountaines what they denote in the Revelation 163. the fountaines of Waters are to be reckoned among the chief works of God 342. The fountain of true joy is in the Lord 480. The Four Beasts whither they type out the four Evangelists 91. They represent the Apostolicall Church 92. Why they are full of eyes ibid. The Four and twenty Elders are the first Chore 89. The Four periods of the Church of the Gospel 365. The Four Angels
Israel is not to be taken litterally 143. The Sealed ones who they were 329. diverse opinions about them 330 The Sealed in Chap. 7. and Chap. 14. compared together 331. The Second death 42. 528. The Second trumpet answereth to the red horse 160. How long the sixt trumpet was to sound 205. Securitie and fear in the Papacy 341. Seducement by signes 310. What it is to Seduce ibid. Separation from the Papacie commanded by God 459. Serpents have Venome in their head and tongue 191. The Seven Churches to whom John wrote 7. The Seven spirits who 9.54 The opinions of Andreas Lyranus and Ribera about the same 9. Seven is a perfect number 10. The Seven stars what they note 25. the Seven sounding Angels 152. 153. Seven put for an indefinite number 202. The Seven Mountains of Rome are the heades of of the Beast 420. 421. The Seventh ttumpet forerunner of the last judgement 247. The seventh trumpet what ibid. It puts an end to the Churches calamities 205. The Seventh viall answereth to the Seventh trumpet 398. The Seventh Angel 246. 247. The Sharp Sickle what it noteth 360. How it was thrust into the Earth by Christ 361. Shortly how to be expounded 4. The Short time of Antichrists reign how to be understood 121. 271. 272. The Sight of God is the Saints happinesse 251. A Signe what it is 364. Signes of assured peace 570. Silence for an half houre in heaven what it denoteth with diverse opinions about it 152. Sinnes reaching up to heaven 460. Romes sins do reach to heaven 461. Even small sins come to heaven that is unto Gods knowledge which refuteth the distinction of Veniall and Mortall sins 460. Sinners repenting in this life have an assured promise of pardon 50. The Sitter on the Red horse and on the Black horse with his ballance is Christ 111. 111. 113. the Sitter on the throne who he is described 87. Six distinct visions 84. the Sixt viall truely interpreted 392. 393. Sixtus V. Endeavoured to thrust Charles IX king of France and Elisabeth queen of England out of their dominions 130. The Sixt vision unto what times it belongs 402. 403. Slaughter of Antichristians 245. Smyrna a city of Ionia 21. The Smoke out of the bottomles pit is Popish Divinity humane decrees 172. the Smoak of punishment 353. Whither there be Smoak in Hell ibid. the Smoak of prayers ibid. Smoak a Symbole of Gods wrath 372. Socinus his blasphemous fiction 13. The Son of perdition destroyeth the earth 251. The Son of Man denoteth Christ 359. The Son shall deliver up the kingdome to the Father how 578. Songs of the Revelation 369. The Sounding of the fourth Angel 164. Diverse opinions about it ibid. The Sounding of the second trumpet how farre to be extended 161. The Souls of the Martyrs departed this life are with Christ 119. How John could see their Souls they being invisible 513. How they lived and reigned with Christ 515. Whither they reigned all together at one time ibid. They cease not to reigne after the thousand yeeres are expired 516. How the Souls do fall rise again 520. The Soul of signes is the word 470. The Souls of the Saints departed must not be worshipped 105. Spirituall fraternity betwixt Christs members is the bond of love 18. Spirituall famine of Orthodox doctrine in the dayes of Constantius and other Arian Emperours 114. 115. Spirituall life of the Souls with Christ 514 515. The Spouse and Wife how differing 480. Ornaments of the Spouse 481. To Stand and not stand in judgement what it signifieth 134. To Stand before the throne 146. To stand before God 543. The Standing of the four Beasts what it denotes 92. Stars falling from heaven who they are and when they fell 129. The Starres falling signifies Apostacie from the true faith 162. 261. Stars are teachers and Bishops of Churches 162. 170. why teachers are compared to Stars 25. The Strong wind blowing down the Figs is the Papall Authoritie 129. Structure of the old temple 213. The Subject of the Revelation 4. The Succession of the Romane Church 408. The Summe of the fourth vision 252. It s foure Acts 253. The Sunne Christ wholy darkned in the Papacie 173. Sun and heat diversly interpreted 385. 386. The Susian women were beastlie harlots 407. To Swear by the creature is a horrible impiety 204. The Sword proceeding out of the mouth of Christ our Captain with which he smiteth the wicked is spirituall 491. The Synecdoche in the 1000. yeers of the Martyrs reigne 509. is proved 516. The Synod called Sardicensis took its name of Sardica not of Sardis 54. The Symphonie of the heavenly inhabitants is perpetuall 147. T. TAbernacle of God is the Church 299. To Take of from the prophesie what it is Tamherlan his huge armie 189. The Temple of God is the Church 212. The Ten kings are to be differenced from the seven former 432. Who the Ten kings are 433. Ten dayes what they signifie 41. The Third part of men slain by the Turks 191. The Third Act of the second vision hath two parts 124. The Third universall vision 150. in what it differs from the former ibid. Its beginning and ending ibid. Third Act of the sixt vision 476. Third Angel 350. The Thousand yeers of Christs reigne and the Dragons binding are the same 531. these yeeres are not indefinitely to be understood 507. in histories and in the prophets they are never indefinitely taken ibid. wher they begin end 508. 531. how they agree with the 42 months 509 they cannot be referred to the last times 510. Why they are defined 516. the condition of the godly during these 1000 years 511. What Satan is said to do at the end of these yeares 530. Threatnings of punishment in Scripture are to be taken with a condition of repentance either expresly or tacitely 36. What the Threatning of the Harlots children teacheth us 49. 50. Three a number of perfection 394. The Three dayes and an half what they signifie 241. The Three Legates how they proceed out of the mouthes of three 394. Why they are said to be three impure spirits ibid. Who they are 395. Three books attributed to God in scripture 60. 96. The Threefold distinction of time what it noteth 276. Theodoretus his opinion of Gog and Magog 535. The Throne of Christ 83. The Throne of God denotes his dominion over all things 87. The white Throne of Christs glory 542. Thrones why set up 512. The Throne of the Beast is the Romane Sea according to Lyra 388. Diverse opinions about the same 389. Thyatira a citie of Lydia 22. Time times and half a time what it signifieth 276. The Time of Antichrists rising noted 316. 317. 318. The Time of betroathing and marriage 480. Timothie no Bishop of Ephesus in Johns time 30. The Title of the Revelation answereth unto the titles of the ancient Prophets and confirmeth the authority of the book 3. The Titles of the witnesses are not to be litterally