make manifest for Iohn being banished in the â—le of Patmos began alreadie to feel the fury of Domitian And here the dream of such is refuted who binde the fulfilling of this prophesie to the last three years before the end of the world 4 Iohn to the seven Churches Those things being forespoken of which served to gain autority attention to this booke John dedicates the revelation to the seveÌ„ Churches of Asia wishing Grace and peace unto them By seven Andreas understandeth all the Churches Because in scripture the number seven is a number of perfection but because the seven Churches in Asia are as it were nominated by a marke to be knowen therefore I understand that it was purposely dedicated unto them not that the revelation belongeth not to others but because the first vision doth directly concerne them the rest generally belongs to the whole Church Of Asia He speaketh of Asia the lesser or that part of Asia Ptolo. lib. 5 geogra cap. 2. which is invironed from the East with both countries of Armenia from the west with the Aegean sea from the North with the Euxine sea from the south with the Mediteranian sea Here Iohn had planted seven Churches of note whereof that of Ephesus was the greatest but after he was banished the teachers carelesly performing their office he is commanded in the first vision to reprove admonish them of their duty Grace to you and peace be or be multiplied as in 1 Pet. 1 2 by a familiar salutation he seekes to gaine the good will of those whom he was afterwards more sharply to admonish The Apostolical salutation hath beene opened in the Epistle to the Romans and Corinthians Grace is that free favor of God from which doth flow all the mercies of God and every good thing which we enjoy The Glosse doth wel understand it of the free forgivenes of sins Peace the effect of Grace is the tranquillity and joy of the conscience Rom. 1.2 of which the Apostle speaketh being justified by faith we have peace with God The Hebrews by the word peace understand all maner of prosperitie and hence the Apostles in the beginning all most of all their Epistles doe not with out cause wish the same unto the faithful Which is and which was and which is to come It is manifest that this is a paraphrase of the name of God who alone is the author and giver of Grace peace But others do interpret it otherwise Some of the father alone from whom the Apostles generally desire grace to the Churches Rom. 1.7 Grace and peace be to you from God our father he is called which IS because he is from none but the beginning of the deity is from him And which was because he was before all time in eternitie And which is to come Iohn 5.12 because he wil come to judge the world by the son that the father is said to judge no man is to be referred to the immediate judgement For the father hath not so given over the judgement to the son as not to keepe the power of judging stil in his owne hand Others refer all to the person of the son For he is he which is because Christ is the same God with the father which was because the word was in the beginning and which is to come because he will come in the clouds to judgement vers 7. Others will have the three persons to be noted by three differences of time attributing the severall times to the severall persons that is which is to the father which was to the son and that which is to come to the holy Ghost his coming in to the Church by proceeding from the father the son so Andreas grace be to you peace from the Godhead which subsisteth in three persons To be short others thinke that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially described and doe apply all the words to every one of the persons for the father is he which is which was and which is to come so is the son and so is the holy Ghost What then all these expositions were right and godly if Iohn in these words had ended his prayer but he addeth and from the seven spirits and from Iesus Christ by which hee declareth that he directeth his prayer in the behalfe of the Churches to the holy Trinitie But not indeed in words commonly used yet such as are convenient to his purpose for the stile of this prophesie hath many things proper and excellent fitted to the argument of visions which not being observed by some interpreters they vainly wearie themselves and go astray For seldom the name of God or of the father or of the son or of the holy Ghost is found in the revelation in expresse words But John speaking of God useth for the most part propheticall descriptions Therefore this prayer is set downe in words agreeing to the excellent proprieties of this prophesie and in stead of the ordinarie forme of salutations used of the Apostles Rom. 1.7 as grace and peace to you from God our father and from the Lord Iesus Christ or the grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Iohn useth this kind as more proper and secret Grace and peace from him which is and which was and which is to come and from the seven spirits and from Iesus Christ c. in which words the true God three in persons one in essence is described as the divine attribute and prayer of the Apostle doe plainly manifest Now I come to the particulars From him which is Thus he describeth the person of the father by attributes proper to the divine essence yet common to every one of the persons Hereupon Christ assumes the same to himself vers 7. which is a most evident argument of his divinity And it is a description of eternity including and exceeding the three differences of the time present past and to come that is from him which is was and shall bee the words which is to come being put for shall be as in that of John 16 13. He will shew you things to come Act. 18 21. that is things that shall be so I must keepe the feast that cometh in Jerusalem And it seemeth that he altogether intended here to expresse that name of God in Exodus Exod. 3.14 EHIEH I wil be from which cometh the name Jehovah in which word as Vatablus wel observeth the Hebrewes take notice of those three differences of time It serveth for the great comfort of the Church in that he prayeth for grace peace not simply from God the father but from him which is which was and which is to come who alwayes remaineth the same and with whom is no variablenes Iam. 1 17. nor shadow of turning Indeed in the world the Church hath experience of diverse changes but in God alone she findeth constant
are left in their unwillingnesse is the free mercie and grace of Christ by which we are differenced and made better then others according as it is here said I wil make them to come c. 1. Cor. 4.7 Rom. 9.18 and again who hath made thee to differ for he hath mercie on whom he will have mercie and whom he will he hardeneth Here fals in a question how Christ makes us to come to worship The Sophisters who plead for free-will confesse indeed that this is a worke of grace and without which no man can come notwithstanding they affirme that a man before hee is in the state of grace hath a free-wil to doe good although weak and sleepie which will say they by grace is awakened and strengthened and so it cooperates with grace yea prevents it in the verie act of conversion beeing as it were a co-working cause as when two horses draw a chariot or two men togither carie some waightie burden Moreover they affirme that free-will is like a seeing man who albeit in the darke he discernes nothing by reason of the indisposition of the means yet beeing brought into the light he presentlie discerneth every thing So likewise they discourse much though differing among themselves of the sympathie or agreement betwixt grace and the will The Scotists will have grace to worke nothing on the will but to have its influences on the effects But the Iesuites with Thomas affirme the contrarie that grace workes upon the will yet so as by an indifferent influence and so is distinguished from it according as the will is eyther good or evill But herein they all agree that grace is onelie perswasive such as is the motion of Orators unto their auditorie unto which the will if it will eyther doth or doth not give efficacie and entertainment Ephes 2.1 Ier. 13.23 1 Cor. 2.14 which was the heresie of Pelagius Now on the contrarie the scripture teacheth that the naturall man lies dead in sinne and is like unto an Ethiopian who cannot change his skin or a Leopard which cannot cast off his spots hee receives not the things of the spirit of God for they are foolishnesse unto him Everie imagination of the thought of his heart is onely evil continually Gen. 6.5 8.21 Rom. 8.6 thus we see that mans free wil is not subject to the law of God neither indeed can be For his blinde and erroneous minde cannot bring spirituall things savinglie unto the will neyther can his corrupt wil refuse that which is evil as evil but on the contrarie chooseth and delighteth in it as if it were good And therfore seeing that such is the corruption of our will and faculties as that it is Christ who makes us to come unto him and the Father drawes unto Christ none can affirme that the grace of conversion is onely an indifferent influence or mâ—â—all perswasion but with blasphemie against God But they further object that free-will makes man to differ from the beast that perisheth and therfore sin could not take it away without the destruction of nature wherby man should become an unreasonable creature I answer It is true if it be meant of free-will absolutely But what is that to the purpose we deny not free-will absolutely for without it a man should bee no more a man but a verie beast But we deny that a natural man hath a free and understanding will unto that which is good in things appertaining to God because the scripture in this pronounceth man blinde and a servant to that which is evil yea to be dead in sinnes and altogither disobedient unto God And therfore that we may come unto Christ wee have need not onely of perswasive motions but also of an effectuall worke of grace by which the Lord illuminateth draweth and regenerateth us that so we may become new creatures but what need have we to use many words the sum of all is this The natural man is dead in sin and God gives us both the will and the deed Christ makes us to come unto him what now is there left unto free will they therfore which establish it against grace doe rob God and Christ of their honour precipitate man by pride into extreem danger and renew the herifie of the Pelagians whatsoever they pretend to the contrarie 10. Because thou hast kept the word of my patience Now he comforts him in regard of the persecutions at hand of which wee might discourse more fullie if we had the histories of the Church of those times Some understand it of the persecution under the Emperour Trajane Who though he prohibited that Christians should be drawen before the Iudgement seats yet such as were accused he commanded to be put to death as Plinie witnesseth in his epistles Lib. 10. Epist 97. Others applie it to the persecutions of Antichrist wherwith not onely these of Philadelphia but all the saintes upon the face of the whole earth were greevously afflicted but the former opinion is more probable This consolation is also threefold The first is an approbation of their constancie in their former afflictions because thon hast kept my word It is a great comfort unto us to hear that our actions are approved of by men but we ought much more to rejoyce if God approve thereof for this worketh in us an assurance of a good conscience and of the goodnesse of the cause for which we suffer as suffering not as evil doers but as Christians He calleth the doctrine of the Gospel the word of his patience and Paul cals it the word of the crosse because we must take up the crosse of Christ and suffer afflictions patientlie for the profession therof He cals it his patience or sufferance because he first suffered beeing an example unto all them that beleeve in him for through manifold tribulations we must enter into the kingdome of God And I will deliver thee a second consolation is a promise of deliverance in the houre of temptation that is of affliction which figuratively is called the temptation of the Godly Now hope of deliverance out of evil causeth constancie because hope maketh not ashamed Unto this hope we are stirred up by laying hold on the promises of God concerning our certaine deliverance which the Lord not onely promiseth here unto this teacher but unto all such as are in the like temptation that is unto all the saintes dispersed throughout the whole earth And therefore it teacheth us to be constant in the day of tryal to expect a ful and perfect freedome by Christ our Lord. But this seemeth to establish the doctrine of merits seeing Christ promiseth deliverance because we keep his word I answer when the scriptures speake of workes reward they usually thus expresse it as because thou hast don this I will multiply thy seed Now we are to know that this argues no mercenary reward due for desert sake But a fatherly though undeserved promise annexed unto the condition of
he not doe the like The Church preserved in the papacie though the Romish Papacie for a thousand yeares and upward hath been the throne of Satan and the seat of Antichrist and under the name of Christianitie abounds in all ungodlinesse idolatrie and barbarous crueltie against Christ They object that the Church of Pergamus was visible and separated from the Pagans But in the papacie it was not so I answere unlesse there had been in some sort a visible Church among the Papists the Romish Clergie had not been so renowned as they are for their killing and martyring of the saintes But be it granted were not the seven thousand in Israel who worshipped God a Church because they were not a visible congregation seperated from the Balaamites but for fear of persecution kept themselves close and were not known no not to Elias himself Even in those days Here he further amplifies their constancie by shewing the crueltie of the adversaries who continually drew forth the Christians to most cruel and barbarous torments as appeares by Antipas a faithfull martyr of Christ who undoubtedly not long before was put to death by those of Pergamus and so is named instead of many others who also suffered It is not certain by historie who he was Arethas supposeth that he was the teacher of this Church who in the days of Domitian for his constant profession of the truth was as some say put into a Brazen bul and by fyre tortured to death Andreas writeth that he had read sometime the hystory of his martyrdom But it is certain that Christ honoureth him with the title of his faithfull witnesse It is probable that this Epistle was directed to the successour of Antipas least he should be drawen aside from performing his charge for fear of the like punishment who as it seemeth was at this time in bonds and threatned to be tortured to the end he might denie Christ and therfore he is worthily commended for keeping the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. And is to be rendred even or also in those days which amplifies the former persecution during which time he remained constant although Antipas had already suffered death for it cohereth with the foregoing words hast not denyed even in those days wherin Antipas my faithful martyr to which we must ad who was or who denied me not for otherwise the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who would seem to be superfluous Where Satan dwelleth The fourth amplification is from the danger of the place or a further declaring of what was before spoken of Pergamus as if he should say Pergamus is not onely the seat of Satan in which he remaineth somtimes or for a season but it is his proper nest and where he continually inhabiteth for as Arethas witnesseth Pergamus was more given to Idolatrie then any other place in Asia Hel indeed properly is Satans dwelling place notwithstanding he also dwelleth and reighneth in the harts of the children of disobedience who by their filthie and abominable actions doe inslave themselves unto him Thus the hart of Judas was as a house for Satan after he was entred into him O what a miserable condition is it to live there where Satan dwelleth how hard a matter is it to worship Christ where the Divel ruleth Let us therefore intreat the lord to dwel in the midst of us and to make us the temples of his holy spirit that so Satan may not have any abode amongst us 14. But I have a few things against thee This second part of the narration is a reproofe of the Bishop of Pergamus And here again we are taught that the best in the Church are not without their faylings the which Christ seeth though men perceive them not neither are we here to expect a Church perfect and altogither free from errours and the mixture of evill men and good togither for which infirmities albeit the lord doth not condemne us but in mercie passeth them by notwithstanding he disaloweth and reproveth them and requireth an amendement thereof He calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few things comparitively not as being few or smal in themselves but eyther as respecting the evils of ungodly men or in regard of his owne clemencie he accounting them but as few Thus the Lord lessens as it were our evils yet so not that we should flatter our selves in them but the rather amend them for a few evils are sooner reformed then many lesser vices are more easilie corrected then greater Now the evil for which they are blamed is their remisnes in not exercising Church discipline against such persons as were infected with the venemous doctrine of the Balaamites and Nicolaitans Now whether these were divers sects or but one it is not certaine The common opinion is that the Nicolaitans followed the wicked way of Balaam mentioned in Numb 22.23.24.25 permitting Christians to eat things sacrificed to Idols and to commit fornication For that false prophet being hired by Balack king of Moab to curse the Israelites gave him counsel by his Moabitish woemen to entise them to worship Baal-peor or their God Priapus by which meanes it came to passe that the Israelites having so don fel to feastings and dancings with them and afterwards committing fornication drew upon themselves horrible plagues from the Lord. 15. So hast thou also them Because he had before reproved the Church of Ephesus for the deeds of the Nicolaitans therefore here he saith so hast thou also c. By which it appeareth that this sect whatever it were was crept into many Churches Hence we note two things concerning the dutie of Churches and their officers touching notorious-sectaries First that it is meet to call them by the name of their authors For Christ nameth the Nicolaitans after Nicolas to distinguish them from such as were sound in the faith This I speak of vile sectaries such as these were overthrowing the very foundation Yet it followes not that the Lutherans do wel to call themselves after Luther unlesse they would be accounted notorious sectaries rending Christ asunder as in 1. Cor. 1.10 of which thing se more v. 6. Secondly notorious sectaries ought to be seriously reproved by the Church convinced if it may be regained as for the obstinate they are not to be suffered but to be cast out of the Church otherwise we provoke the Lord to wrath against our selves But here behold the great ungodlines of the Romish Antichrist who to bring in his divelish doctrine of forbidding marriage accounts all such Bishops and Priests which do marrie guiltie of the haeresie of the Nicolaitans this he doth if we wil beleeve him to preserve the puritie of the Church See Sigon de regno Ital. lib. 8. 9. 16. Repent or otherwise The third part of the narration is an exhortation to repentance with a threatning of the obstinate unlesse they left their errour For it seemeth that the Nicolaitans were not secretly but openly retained in
Lord said unto my Ladie sit thou at my right-hand c. And unto other images thus S. Peter S. Paul S. Nicolas S. Magdalene have mercie on us save us c. Is not this in workes to deny God and Christ the onely Saviour albeit in the words of the Creed they doe professe him They teach that the remission of sins righteousnesse and eternal life is to be sought for in the merits of humane workes as penance satisfactions Iubilees indulgences masses exorcismes processions pilgrimages purgatorie c. Is not this whatsoever they professe a denying of the blood and merit of Iesus Christ The Pope boasteth to be the Vicar of Christ the Head and Monarch of the Church on earth But Christ neyther appointed nor gave any such office unto the Church Read 1 Cor. 12.8 and Ephes 4.11 where the distinct orders and office which Christ gave unto the bodie are all reckoned up Now if any man takes upon him to bee a Kings Vicar without his appointment is not such a one the kings enemie Ioh. 19.12 as they said in the Gospell whosoever maketh himself a king speaketh against Caesar The Pope therefore arrogating to himself the title of Christs Vicar doth thereby plainely prove that he is Antichrist Christs adversarie The Pope will be adored as God In Donat. Constant dist 96. taking divine honour unto himself Steuchus saith Constantine adored the Pope as God Bloudus saith all the Princes of the earth adore and worship the Pope as the chiefe God Mantuan thus writeth concerning the pope Great Caesar with victorious kings Who golden crownes doe weare They doe adore his footsteps Who the double sword doth beare The Fathers of the Lateran Council gave this blasphemous applause to the Pope Thou art all things and above all things To thee is given all power in heaven and in earth And another Poet thus Oraculo vocis mundi moderaris habenas Et merito in terris diceris esse Deus By thy unerring word thou rulest over all And fitt it is a god on earth men should thee call The titles of some bookes lately dedicated unto the Pope are thus PAVLO V. VICE DEO To Paul the fift in place of God The letters of which title in Latine doe pecisely expresse the number of the BEASTS name 666. doth he not therefore deny God and shew himself to be the very Antichrist seeing he thus presumptuously takes a deity to himselfe Touching mariage meats fasting c. He binds where God unlooseth looseth where God binds Now is not this in pride to lift up himself both against and above the Lord He will not that the scriptures should bee beleeved no neither God himselfe otherwise then he approves off Enchi de script de authorit scriptu lib. 1. cap. 10. sect 3. The scripture is not authentick saith Eckius but by the authoritie of the Church And Stapleton neyther doe we beleeve God but for the Church How therefore can he himself eyther beleeve in or call on the name of God He hath made himself to bee the GREATEST high-priest of the Church whereas Christ is called the GREAT High-priest thereof Heb. 4. 12. By how much therefore greatest is more then great by so much the Pope hath lift himself up above Christ To be short he not onely weakens but labours wholy to take away all faith out of the harts of the Godly not onely in making the scriptures which is the rule of faith to depend on his will but also in denying and comdemning all certainty and confidence of grace mercie and salvation and on the contrarie he will have the conscience to be in perpetuall trouble fear and doubtings I forbear to speake more these things are sufficient to shew how in the Papacie the Sun was darkened by the smoake of hell And the aire by reason of the smoake of the pit The Sun being darkned the aire of necessitie must be so likewise What is meant by the darkening of the aire For the aire darke in it self is enlightned by the Sun Lyra well understands by the aire the Church because the Church receives her light from Christ as doth the aire from the Sun Now the Church vanished out of the sight of men when she lay hid and buried as it were under the smoke of this pit beeing changed into the chaire and kingdom of Antichrist At first the state of the Church was oeconomicall wherein Christ as the onely father of his houshold taking a far journy even to heaven appointed many servants over his familie the Church and howsoever he gave unto them diversitie of talents or gifts yet equall power in the dispensation thereof But Antichrist having possessed the chaire of VNIVERSAL pestilence altered this oeconomicall state into a Monarchie and was acknowledged in stead of Christ to be the priest and head of the Church But thou wilt say was Christ now without a Church had he quite forsaken and lost his spouse These indeed are the objections of the Romish Parasites but they are idle and frivolous For in the midst of the confusions of Antichrist Christ as we heard before preserved unto himself out of everie tribe and nation tongue 144000 sealed ones So that there was a Church even in the bowels of Popery although it were not in the least the Papall Hierarchie which caried the title thereof We may also interpret the aire to be the holy Scriptures or the ministry of the Church for as the aire instrumentally brings the light of the Sun unto us so by the holy Scriptures and the opening of them the light of the glorious Gospell of Christ doth brightly shine in our harts But now this aire was darkened viz. by a fatal eversion of the word and the whole ecclesiastical order But I rather approve the former sence For touching the ecclesiasticall order how it began the historie of the locusts will shew 3. And there came out of the smoake Locusts We have heard three effects of this Apostaticall Star viz. the opening of the bottomlesse pit the smoake of the pit the darkening of the sun and aire Now the fourth followes a monstrous brood of Locusts came out of the smoake of the pit Locusts are a small kinde of vermine having weak wings The description and nature of Locusts lifting up themselves by flight so little from the earth that they seem rather to leap then to fly In Africa Syria and the Indies they are bigger of bodie and stronger of wings they are verie hurtfull to the herbs fruites and trees upon which they feed and by touching infect them in sommer time they leap make a creaking with their wings Among the ten plagues of Egypt the Locusts were the eight beeing brought by an East-winde over the whole land Exod. 10.13 Ioel. 1.6 In Ioel also the Lord threatneth the Israelites with Locusts having teeth like Lions alluding allegorically unto the Babylonians Here also the whole description argues The Locusts
signes lying wonders in them that peerish The 2 Thes 2.9.10 explained that they should beleeve a ly because they received not the love of the truth that they might be saved By which words the Apostle gives us to understand First that Antichrist shall establish his power by cunning and diabolicall deceit Secondly by his tyranny he shall oppresse the greater part of men in the Christian world as not beeing sealed Thirdly that Antichrists followers shall inevitably perish run into destruction Fourthly that their destruction shall be voluntarie and just because they cast off or receive not the love of the truth rather delighting in Popish dreames and Lyes Lastly that under Antichrist there shall be alwayes some sound teachers of the truth who shall suffer grievous contradiction as in Chap. 11.4 5. And it was given them that they should not kill The first limitation of the Locusts power we have heard here is added a SECOND that they should not kill men but torment them also a third limitation not allwayes but for five monthes Behold the wonderfull lenitie of God even in suffering the wicked limiting and moderating their plagues who deserve to be destroyed all at one instant The elect under Antichrists kingdom he altogether preserves from the mortall biting of these scorpions insomuch as wee doubt not but that there are still some godly groaning under his tyrannie in the heart of Popery as in Rome Italie Spaine c. The other idolatrous troop he will not suffer the Locusts suddenly to kill to the end they may have time to repent But onely to torment them that thereby they might be stirred up to seek remedie for their sowles Notwithstanding it seems that not so much a mitigation as an exasperation is signified by the foresaid limitation This torment notes the Ecclesiastical Locusts For it is far worse to bee tormented with a lingring disease then suddenly to perish neyther may we doubt but that by this kinde of hurting is designed not a civill but an Ecclesiastical kinde of Locusts because they shall not kill mens bodies as did the Vandales Gothes and other open tyrants but they shall torment mens soules and consciences torturing them continually as on a rack by their deceitfull doctrines of penance satisfactions purgatorie c. Now what I pray can be spoken more openly against the impostures of that false and Antichristian clergie by which indeed for the present they kill not the bodie but torment the wretched conscience by shewing them remission and explation of sin not in the faith of the Gospell in the mercies of God and in the blood of Christ but in the merits of good workes auricular confessions numbring of sins imposed penance poenal satisfactions going in pilgrimage to the sepulchre of our Lord S. Iames the ladie of Lauretta in travels by sea and land in fasting and abstinence in masses in almes and legasies building of Closters in Moncks coules in whippings in going barefoot lastlie in the Popes jubilees indulgences bought for mony Now what are all these things but the sinful devises of men altogether tending to the wounding of mens consciences and no way serving for the healing and helping of the same Isa 29.13 Mat. 15.9 For in vaine is the Lord worshipped with the doctrines of men This is the miserable rack of the conscience none greater then it nor more dangerous Let the historie of the Romish Church and Emperours be read and there it will appeare that many through the furie and rage of the Locusts have been so stirred up and brought to such madnesse as to quiet their consciences they have of their own accord layd down the government of the Empire and kingdomes put themselves into religious Covents or monasteries built Cloisters and Colledges for Monks with great liberallity thereby to redeeme soules have taken upon themselves religious orders for the expiation of sins have woren either dead or living the cowles or hoodes of begging Fryars but in all these things what could they find or hereby receive but a perpetual torture trouble of conscience a dreafull feare doubt of beeing deceived We need not therefore seek these Locusts among the Vandales Gothes Hunnes Saracens Mahumetans c. For these did promiscuously rage and tyrannise by fire sword against the persons both of the just unjust Besides it is verie cleare by the matter it selfe that Ecclesiastical religious deceivers are here meant who torment indeed continually the fearfull consciences of men with the terrours of hell purgatorie but send them not for releife to Christ by faith but to the Popes lawes that is in stead of Phisick administer poyson and precipitate their soules into the gulfe of finall desperation Moreover we are againe to take notice of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was given which I find to be twenty times repeated in this booke about Antichrists tyranny that so we may understand that he doth not thus rage by chance but as beeing Gods scourge to punish the ingratitude of the Christian world as also that he is bound limited by God and cannot goe bejond the same The which serves for our great comfort Five monthes This is the third limitation of their power serving also for our singular consolation Seeing God hath prefixed a certaine time to these Locusts bejond which they shall not longer rage torment Interpreters discourse diversly about these five monthes Some take it properly for five Aegyptian monthes or an hundred fifty dayes the time that the waters of the flood increased upon the face of the earth some take it for so many yeares Notwithstanding they are much troubled how so short a time should agree to the tyranny either of the Vandales Saracens or Popish clergie Bullingers exposition best agrees with the nature of the place viz. that the mitigation is taken from the age of Locusts which ordinarily is no more then five monthes making the sense to be thus that as the Locusts continew not hurting the whole yeere thorow but sing leap and feed upon the grasse scarsly during the five summer monthes that is from April unto September even so a certaine time is defined to Antichrists seducers after which they shall torment men no more But this seems not to agree with histories For the Pope hath now for a thousand yeeres more sent forth his Locusts to spoile the field of the Church neyther doth the end as yet appeare Yea he shall continue devouring untill he bee consumed by the brightnesse of Christs comming But this no way contradicts what we have before said for what are five monthes with the Lord seeing with him a thousand yeeres are as one day The time therefore of the Locusts is hereby designed not as if it should be no longer then an hundred and fifty dayes or yeeres but because it should be short a definite time being put for an indefinite And thus also Alcasar expounds it indefinitely although contrarie
disputes after this manner As God is to be considered about the will in evil so also in good but in the evil will he only works permissively by suffering the same to rush on by its owne motion and desire but not by moving the same Otherwise he should be the Authour of sinne Therefore also he workes good in the will onely permissively suffering the same to act by its own strength but not by moving the same otherwise the liberty thereof should be taken away This was Pelagius Logicke the which very thing now a dayes the Patrons of bare permission and Preposterous Defenders of Gods righteousnesse do unwittingly maintain But Austin shews both the premisses of the Pelagian subtilty to be false The Proposition is false because God workes one way in the good will another way in the evill The former he makes good of evill whereas by nature he finds all to be evill none good but being made good by himselfe he moves them effectually yet so as their liberty remaineth as hath bin expounded The latter he makes not evill but finds them so The assumption is also false for he not onely forsakes and suffers the wicked will which he findeth to rush on whether it pleaseth but also delivers the same over to Satan and their own desires yea moving and inclining the same how he will that by doing the evill it wills it becomes subject unto his judgement secret indeed but never unrighteous in a manner whither explicable unto us or inexplicable as Austin speaketh and as in the fore-alledged examples we have seen Notwithstanding he is not the cause of sin Lib 5 Cont. Iulican cap. 3 for he useth the wicked will to execute his judgements most holily neither is he any more the cause of the sin which evill men commit by executing his judgements by them then the ungodly are the cause of the good which he worketh through them Luther against Erasmus doth perspicuously declare the matter by similies A Rider rideth well though he use a lame or halting horse De ser arb cap. 148 The Artificer formes of putrefied wood an artificious image Notwithstanding there is halting in the riding not by fault of the Rider but by the defect of the horse In the image is putrefaction not through fault of the Artificer but by defect of the wood So by the selling of Ioseph the betraying of Iudas God brought to passe unspeakable good yet in both wickednesse was committed not indeed on Gods part but by the perfidiousnesse of the brethren and of Iudas But thou wilt say the same sinnes are attributed as to the wicked so to God True if thou consider the words onely and not the meaning of the Scripture Now this is done with great difference They are ascribed unto Satan and wicked men in regard of themselves and as they are wicked actions committed by them against the Law But to God so far as by accident they serve unto his secret judgements which he useth to execute most righteously even by wicked men doing most wickedly The reason of the diversity comes partly from the divers end partly from the forme of actions The rule of final causes for a different end makes different actions according to the rule Finall and impulsive causes make the differences of actions Hence two doing the same thing yet do not the same though both do somewhat which is either good or indifferent when as they have divers ends differing in morall qualitie Gods end is allwayes good wicked mens evill in the selling of Ioseph his brethren fulfilled their hatred against the Law Thou shalt not kill In the oppression of the Iewes the Babylonians enlarged their Tyranny to the injuring of their neighbours against the Law Thou shalt not steale And therefore both these and the other did sinne But God to whom both these are attributed Gen. 45.8 Isa 10.7.19 had a most holy end in both viz. Iosephs exalting Gen. 50.20 and his peoples chastisement according to the Law Isa 10.6 Therefore he sinned not Read the tenth Chapter of Isaiah touching this diversity of ends in the same worke and thou shalt learne that what the Chaldeans did most evilly God by them did the same most righteously In the forme of actions the distinction is more evident for three things distinctly to be considered concurre in those actions of wicked men which God is said to do 1. The Motion 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the vitiousnesse of the motion and 3. the secret judgement of God Motion is a naturall good thing And therefore it is from God in whom also the wicked live move and have their beeing The secret judgements of God are morally good even workes of justice and mercy And therefore are of right attributed to God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pravitie of the motion prohibited by the Law makes the motion vitious and sinfull This therefore is not of God but remotely flowes from the devill and more nearly from the froward will and malice of men whensoever therefore the workes of evill men are in Scripture attributed unto God as affirming that God doth them or that they are from God This is not to be understood simply but with limitation that is not in respect of the disorder and pravity but first in respect of the motions so farre as they are naturall motions secondly and chiefly in regard of the secret Iudgements which God executes in and by the same But here thou wilt happily demand whether it may not rightly be said that God doth permit sins yea verily yet with a twofold limitation First that to permit and to grant is not the same thing as if God did permit men to sin without punishing the same like as some Magistrates permit Brothel-houses where fornication is committed without punishment Now God doth not so for his permitting of sin is not to hinder but suffer that they should be committed through the vitiousnesse of men and concur with his Iudgements Secondly we must not understand such a bare permission as is a cessation altogether of the divine providence in the workes of evill men which thing onely is in question betwixt us and the Pelagians but restrained unto the vitiousnesse of their workes being repugnant to the nature and Law of God For herein God himselfe doth something something he doeth not but permits it to be done by men He permits sins to be done as they are sins not hindering the doing of the same nor correcting sinners that they should not sin whereas he could do both But he doth two things I. The motions and naturall actions themselves of evill men by a generall influence as the Schools speak sometimes also by a speciall II. His Iudgements or events agreeing to his goodnesse and justice the which if he did not respect he would never permit sins to be committed and this he doth by moderating and effectually directing as the sins so other means also comming in between to make them
Kingdome Chap. 11. In the fourth Vision after the Antichristian persecution the Company of 144000. sealed ones sang a new song before the Throne Chap. 14. Againe the Company of Harpers began the fift Vision with the Song of Moses and of the Lambe Chap. 15. Now here the Company of Rejoycers conclude the sixt Vision with rejoycing and triumphing because of the judgements of God and the Marriage of the Lambe The cause I say of this often iteration of thanksgiving and praysings The cause of the often iteration of Gods praises to me such seeme not to touch who observe not that the Revelation is a Propheticall and dramaticall representation distinguished into certaine visions and subdivided into certaine visionall Acts which ever and anon as we have often observed are renewed with Chores of singers both for a dramaticall decencie as also for a sacred pleasantnesse and delectation In the first Act of this vision Iohn saw the beast and the woman sitting on her the Angell shewing the mistery thereof and her destraction Chap. 17. In the second Act Three Angels proclaimed the burning of Rome commanding the saints to go out of her heaven to rejoyce There was heard also mourning wailing by kings merchants shipmasters and saylers for Romes desolation by fire Now in the Third Act appeares on the scene the company of Saints rejoycing in heaven who first being divided sing artificially by course one after the other Haleluiah The third Act of the second vision Praising the judgement of God Afterward all together with one consent celebrate the marriage of the Lambe The fourth Act will at length represent unto us the last battle of the beast kings of the earth gathered in Harmageddon against Christ the which in Chap. 16. v. 26. was broken off and the event of that battle These things for the help of the reader I have briefly repeated by which the matter of this whole vision may be the more clearely understood Now let us hear the Companies singing After these things that is after the burning of Babylon and the mourning of the merchants Of much people instead whereof The old version corruptly hath it of many trumpets both here and v. 6. This company is no other save that innumerable multitude Chap. 7.9 which were clothed in robes with Palms in their hands standing before the throne and singing salvation to our God viz. The company of saints triumphing with Christ in heaven Therefore he heard a voyce in heaven Neither doe I here seeke an allegory as some understanding by heaven the Church For Iohn heard the multitude visionally singing not on earth but in heaven Haleluiah The summe of the Hymne we shewed in the analysis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haleluiah with the Hebrewes is Praise ye the Lord with an aspiration from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Piel and hithpael is to praise in Kal and Poel tobe mad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the ten proper names of God taken off from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah With this David begins many of his psalms And therefore it is a word by which not onely the Iewes but Greekes and Latines also yea the Germaines and many other nations stir up themselves to praise and celebrate God so that the mystery which some say lies hid under this word in my understanding is of little Validitie Ierom to Marcella asking why Iohn writing in Greeke useth Hebrew words Epist 137. answereth because the first Church was gathered of Iewes the Apostles would not for fear of offending the beleevers innovate any thing but so deliver things as they had received them from the Cradle afterward the word being to be spread among all nations they could not alter what once they had taken up But this doth not touch the cause why these heavenly inhabitants praise God in the Hebrew tongue Perhaps it may be to signifie the conjunction of the new Church with the old for which cause also certaine other Hebrew termes as Hosanna Amen Abba c. Seem to have been commonly used among Christians Brightmans reason If true were plausible viz. that hereby after the overthrow of Rome the Church of the Gentiles shall provoke the Jewes unto the faith The said Author before on Chap. 16. touching the sixt vial powred out on Euphrates affirmeth that by the Kings of the East who should passe Euphrates being dryed up are meant the Jewes who then in great number shall be converted to Christ according to the prophesie of the Apostle Rom 11. which conjecture is indeed pious but of little certainty as we there shewed Salvation and honour All Greeke copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God The kings copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our God Vnderstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is or bee the sense almost being the same But in stead of the four atributes salvation and glory and honour and power to the Lord our God the old version hath onely three Praise and Glory and Power to our God Omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord. Observe O Papists the manifest defects of your version These same attributes the heavenly inhabitants sang to God Chap. 5. v. 13. 7. v. 12. Where we expounded every of them Here onely we observe two things First that this is no wish by which the glorifyed Saints and Angels pray that God might obteine these good things as if he had them not for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of sufficiencie possessing all salvation glory honour and power in himself and abundantly powring the same forth on his creatures But it is a confession of praise in which the saints of heaven celebrate and professe that God hath all these good things and that all creatures ought to ascribe the same to God The second that this rejoycing over Babylons destruction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoycing in evill For they rejoyce not over the afliction and torments of the whore which were contrarie to charity but that the glory of God is vindicated from her blasphemies the which is very good Wee therefore after the example of this multitude ought to ascribe our salvation all honour glory and power to the Lord our God that is with all our hearts and soules to blesse the Lord for his incomprehensible mercies unto us in Christ Iesus 2. Because true and righteous are his judgements This cause of the saints rejoycing shewes more clearely what I erewhile said that they insult not over the torments of the wicked out of an evill affection but are wholy bent in celebrating the righteousnesse and glory of God The first cause that the judgements are true and righteous is generall and before expounded on Chap. 16. v. 7. and Chap. 15. v. 4. The wicked under their punishments like dogs barke against God as if he were a tyrant The saints on the contrary
are here on earth serving him with seare in faith and true piety viz. all the Elect and faithfull of the Church militant here below Whereas therefore the heavenly Herauld doth stir up in generall all the servants of God to praise him and in speciall all his fearers he sheweth that not only God is to be celebrated by the companies of the heavenly inhabitants apart but with ioynt wishes and voyces of all Gods servants together as wel of Angels as men as wel of the Saints triumphant in heaven as of the militant on earth that is by the vniversall consent or accord of the whole Catholick Church This exposition is not obscurely confirmed by the Vniversal particle All ye his servants No one therefore of Gods servants is to be silent The distribution also prooves the same small and great Therefore both children and old men men and Angels are invited to this duty of prayse Hence now may easily be understood what is meant by that great multitude whose loud and terrible sound Iohn did erewhile hear Moreover we see this voyce belongs to us also For if God be our God we must wholie imploy our selves in his service we must not be the servants of men and slaves of sinne but if we be Gods servants him we must feare above all things and onely worship If we feare God then let us joyne our selves to this Chore and gladly celebrate the Lord with all his servants 6 And I heard as it were a voyce Behold the essicacie of the heavenly voyce the willing obedience of Gods servants being commanded to prayse the Lord they all readily lift up their voyce to his praise Of a great multitude The old version corruptly renders it a great Trumpet This great multitude is the Vniversall Church of Gods servants in heaven and earth as we see by the voice comming out of the throne Therefore this voyce accord is great divers and weighty as it were of many waters running swiftly through uneven places so as a man cannot heare himselfe speake or of many thunders with whose eccho heaven and earth is filled Thus the holy Ghost aggravates this voyce not that it was terrible saue to the ungodly but so vehement and weightie that the Beast and Dragon with all his fornicators might yea were forced to hear the same By such like metaphors the voice of the 144000 sealed ones is amplified Chap. 14. 2. See the exposition on that place And they are taken out of Ierem. 51.55 This song of prayses belongs to the last times Now it will appeare from the following Hymne that this whole praysing song belonges to the last times not long before Christs comming to judgement in which undoubtedly we now live and therefore we are bound to joyn our voyce with the same the Church triumphant sings in heaven the church militant hath with joynt desires almost these hundred yeers since which the Church began to be purged from the dregs of Antichrist sung praised the Lord because he hath set up among us the kingdome of his Son and freed us from the tyranny of Popery intreating him at length to deliver that great whore to condemnation and avenge the blood of his servants on her Halleluiah for the Lord reigneth They begin the hymne as before with Halleluiah But the argumentes of their joy are more magnificent then before And they are two One properly concernes the glorie of God the other of the Church Of the former they say Because the Lord God omnipotent hath reignea that is hath now at length declared that he is truely king omnipotent God indeed alwaies reigneth How God now reigneth and is to reign afterward and did never cease governing the world and Church But now his kingdome is obscure because of Antichrist and wicked mens cruelty who hitherto have as it were without punishment tumultuously raged in his kingdome But at length God shall reigne alone and manifestly having subdued all adversaries and abolished all powers in this life Then he shall be said truely to reigne when he shall appeare so to reigne as that in regard of his following glory he seemed not to have reigned before For many things are then said to bee when they begin to be manifested Therefore he is said then to reign not according to the essence but forme of his kingdome in which respect also Paul saith 1. Cor. 15. That then Christ is to deliver up the Kingdome to God his Father 7. Let us bee glad and rejoyce By another more effectuall argument they stirre up to gladnesse and praysing of God from the circumstance of time At joyfull times we are to rejoyce But weddings are times of gladnes then the bridegroom and the bride with great applause of kindred and friends goe to embrace each other But least they might seeme to rejoyce for their owne good onely they adde And let us give honour to God Not by conferring on him that which he hath not but by acknowledging and celebrating his infinite justice and power in punishing the wicked his goodnesse and mercy in vindicating his servants the which he hath from and by himselfe So that they shew unto us the fountaine and manner of true rejoycing in God For then we truely rejoyce when we give honour to God when we acknowledg and confesse with a willing mind that God is the author of that good we enjoy so saith the Apostle I rejoyced greatly in the Lord Philip. 4.10 and bids us to rejoyce in the Lord our God that is to attribute the glory of all good to God Hitherto the exhortation Now let us consider the reason Because the marriage of the Lambe is come The Lamb is Christ as before we shewed His wedding or marriage is the solemne and most joyfull copulation of the bride and bridegroom Christ is the bridegroom so he calleth himself Marc. 2. 19.20 1. Tim. 2.6 Ephe 5.27.26 and so the Baptist cals him Iohn 3.29 But who is the bride The holy Catholick Church 2. Cor. 11.2 Ephes 5.26 whom Christ hath espoused by giving himselfe a ransome for her sanctifying and cleansing her with the washing of water by the word to present her to himselfe a glorious Church not having spot or wrinkle or any such thing c According to the promise I will betroth thee unto mee for ever in righteousnesse Hosea 2.19 and in judgement and in loving kindnesse and in mercies J will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. Now although this betrothing between Christ and the Church be in this life so that wee are Christs and Christ ours and dwels by faith in our hearts neverthelesse the marriage is not yet Now is the espousal time the marriage being differred to the end of the world For the bridegroom is yet as it were in a farre countrey viz. in the heavens neither is the bride as yet prepared because all the Elect that are to be gathered are not yet gathered