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
hands even so doth Christ lift up Iohn who was sore amazed first by laying his hand upon him and afterward speaking comfortably unto him Hee toucheth Iohn with the same right hand in which hee held the seven starres For by his divine power and love which never faileth hee upholdeth all the Churches with their teachers and every one of the faithfull Fear not I am the first and the last Hee biddeth him not to fear because feare disturbeth the minde unfits men for instruction and therefore the admonition at this time was very seasonable And that he might comfort Iohn the more and lift him up hee expoundeth in order unto him the whole vision First who he is Secondly what he would have him to do And thirdly unfolds the mystery of the starres candlesticks He sheweth him who hee is to the end he might know that he saw no fancie or spirit but Iesus Christ his redeemer He again calleth himself the first and the last that is God eternal as in vers 8 11 which is a seventh argument of Christs divinity Isay 41 40 44.6 48 12. as wee have already expounded For that which the prophet ascribeth to God alone Christ in this chapter three times assumeth unto himself But some heretikes object that Christ is called first as being the first of the Church under the new Testament But I answer that all the adjuncts disproove this glosse For Christ doth absolutely call himself the first and the last by which very words the prophets declare the eternity of Iehovah God Yea Christ saith that hee was not onely before the Church of the new Testament but also before Abraham Ioh. 8 58. 18. I am hee that liveth and was dead These words do clearly manifest that neither man nor Angel but Christ alone is represented here in this vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living or he that liveth Christ taketh unto himself not onely the glorious life of his humanity Ioh 5.26 but the essential also of his divinity of which hee speaketh in the Gospel as the father hath life in himself so hath he given to the son to have life in himself For chiefly he calleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that liveth because even then whe he was dead he lived Therefore he saith not I did live and afterwarddy for then there would not have been any thing remarkeable in such an expression for no man can bee said to be dead who formerly hath not been alive but hee saith J living and was dead that is both together for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was is but once in the text is referred to both words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and dead In which great and admirable expression he doth openly declare his twofold nature affirming that he lived 1 Pet. 3 18. as he was God was dead as he was man at one time According to that of Peter Christ was mortifyed in the flesh but vivifyed in the spirit that is both dead in the flesh and alive in the spirit together And this is the true meaning of that place which is the same with that common tenet that Christ being dead in the flesh raysed up himself by the power of his divinity This is also confirmed by the following words Behold I am alive for evermore Hee saith not and I lived again but behold I am living or alive by the particle behold hee attributes to himself an admirable divine and everlasting life to distinguish it from that life which he received again after his suffering in the flesh Therefore he saith hee liveth for evermore that is both before his death in his death and after his death which I have expressed in these verses Vivus eram sed eram crudeli morte peremptus En vitam sine fine per omnia secula duco J was alive and did a sore death suffer Yet lo I live and so I shall for ever This is the eight argument 8 Argument of Chr. deity of the Godhead of Christ because he was dead and liveth for evermore Eniedinus the heretike objecteth that Christ is not God because he died and so ceased to be whereas God dieth not neither can he cease from being God But it is a childish objection For though God cannot die as hee is God yet Christ as is he God â—â—nlfested in the flesh 1 Pet. 3 18. suffered death according unto the scriptures mortifial in the flesh Again God hath pâ—â—â—sed the Church with his owne blood Wherefore this onely doth follow that Christ is not God according to the flesh in which hee sunffered which indeed it true although it bee opposed by the Vbiquitisis who therefore have need to consider how they wil answer to what is here by the hereâ—ike objected Further more all this that Christ doth attribute to himself is for the comfort of the Godly For Christ liveth yea is life it selfe that wee also might live through him according unto the promâ—â— Joh. 6 he that eateth me even he shill live by me and again Ioh. 16 28 I give lowy sheep eternall life and they sâ—â—ll never preish And have the keyes of hell and of death That is I have power to cast the enemies into hell Keyes are a signe of power the which Christ Matth. 10.28 doth ascribe unto God fear not them which kil the body c. but rather fear him to wit God which is able to destroy both soule and body in hel This power Christ here assumeth by which he declares himself to be God and Lord of hell and death 9 Argument of Chr. deity This therefore in order is a ninth argument proving the Godhead of Christ Vers 19. Write the things which thou hast seene If this commandement be restrained to the first vision by a threefold division of the things which he had stene which were and which should come to passe then by it the arguments of the seven following epistles are signifyed but I rather refer it to the whole revelation for he is required to write some things already past which he had seene and somethings present the things which are and some things which shall be heerafter So that the matter of the revelation is distinguished inâ—â— a threefold order by Christ himself some things he had seen already from the beginning of the Gospel under Nero and the following Emperors unto Domition some things he now saw but the greater part he was yet to see namely the things that were to come afterward To these three heads we must have regard all most in every one of the following visions The Latine version hath which must be in stead of which shall bee But the Gr. constantly readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shall come to passe Moreover this proveth again the divine authority of the revelation forasmuch as it is written by the commandement of Iesus Christ But why did he commande it to bee written questionlesse that the whole Church at
the same shall be saved Mat. 24.13 And I will give thee He propoundeth the reward for their greater incouragement unto constancie Souldiers will fight unto the death for a corruptible crowne much more ought we to doe the like for an heavenly crowne which fadeth not away The crown of life here as also in Jam. 1.12 2. Timot. 4.8 1. Pet. 4.5 noteth eternal life and happines It is otherwhere called the crown of justice the crown of glorie by a metaphor taken from runners in a race where there is a crown proposed as a reward to the conquerours Hence let us observe in the first place that the crowne of life is promised onely to such as are faythfull to the death 2. That one the same crowne is promised to all that are faythful no mention being made of any diversitie of reward 3. That the crown is promised not of desert but of grace as a reward freely bestowed on them that are constant in the faith 4. That Christ is the giver therof Which is the fourteenth argument proving his Godhead XIV Argu. of Chr. deity Io. 10.28 For God alone gives eternall life Now Christ saith I give unto my sheep eternall life therfore Christ is God 11. He which hath an eare The acclamatorie conclusion is again repeated He that overcommeth shall not be hurt of the second death The sence is one with the former promises though different in words What is meant by the second death is explained chap. 20.14 Death and hell were cast into the lake of fire this is the second death 21.8 Murtherers c. shall have their part in the lake which burneth with fire and brimstone Which is the second death The first death is a separation of the soule from God through sin and was the cause of corporall death Hebr. 9.27 which is common to all as the Apostle speaketh It is appointed unto all men once to dy but after this the Jugement The second death is the casting of soule body into the lake of everlasting fire wherein the wicked onely shall be tormented for to the godly Christ hath promised deliverance for he that overcommeth shall not be hurt c. Some take the first death to bâ—â—neant of the dissolution of the soule from the body and then the meaning is thus he that continues faithful unto the first death needs not to fear the second for he shall not be hurt therewith but enioy eternall filicity but of this more hereafter This great and gracious promise should stir us up with courage to persevere in the fight untill we overcom for then we shall be free from the second death and be partakers of life eternall through Christ Jesus our Lord to whome be glorie for ever and ever Amen The third Epistle to the Bishop of the Church of Pergamus 12. And to the Angel of the Church in Pergamus write These things saith he which hath the sharp sword with two edges 13. I know thy workes and where thou dwellest even where Satans seat is and thou houldest fast my Name and hast not denyed my faith even in those days wherein Antipas was my faithful martyr who was slain among you where Satan dwelleth 14. But I have a few things against thee because thou hast there them that hold the doctrin of Balaam who taught Balac to cast a stombling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication 15 So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate 16 Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth 17. He that hath eare let him heare what the spirit saith unto the Churches To him that overcommeth will I give to eate of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it THE COMMENTARIE TO the Angel in Pergamus The third Epistle to the Pastor of Pergamus or Troy containes two things first they are commended for their constancie in the faith Secondlie reproved for maintaining amongst them the inpure Balaamites and Nicolaitans by threatning are exhorted to amendment of life It consisteth of an inscription narration and conclusion The inscription describeth Christ by an Epithite taken from chap. 1.16 that he hath viz. in his mouth the sharpe-sword with two edges The reason of this attribute appeares from vers 16. where he threatneth to destroye the sinners of the Church of Pergamus with the sword of his mouth that is by the power of his divine word For this sword is the word of God sharper then any two edged sword piercing and dividing asunder of soule and spirit c. Heb. 4.12 Here we have the fifteenth argument of Christs Godhead XV Argu. of Chr. deity For the word of God doth properly proceed out of his mouth and therefore he is God Because the word of God proceedeth from Christ not as the word of another or as it was in the mouth of the Apostles Prophets and other teachers but in speciall as his owne hence he saith v. 16. I will fight with them with the sword of my mouth 13. I know thy workes and where thou dwellest In the narration are three things he commendeth what is prayse-worthy reproveth what is amisse and lasty exhorteth them unto repentance First he saith in Generall that he knew their workes to the end they might take notice that they had to doe with him who trieth and searcheth the hearts and reynes of which se v. 2.2 In particular he commends their constancie in the faith which with courage they maintained and confidently trusting on Christ overcame all such tentations as might any way occasion them to forsake him The prayse whereof is amplified from the danger of their abode I know where thou dwellest namely in a most vicious and wicked city being ful of cruel enemies both Iewes and Gentiles and where Christians like sheep are continually exposed to the danger of devouring wolves Now to live Godly in such a place and constantlie to cleave unto the profession of Christs name is a verie hard thing though it be not so where the condition of the place affords us freedom and libertie the which benefit God of his exceeding mercie hath hitherto granted unto us Where Satans seat is A further amplifying of their constancie is taken from the infamie of the place Pergamus is the throne of the Divel Who in Hebr. is called Satan that is an adversarie so that this citie was full of naughtie and vile persons haters of Christ and his members among whom Satan raigned both in the pallace for it was the abode of king Attalus and in their senate temples forcibly drawing the magistrates and cityzens to horrible Idolatrie and to commit all manner of outrage and wickednes against the Christians Nevertheles Christ had a Church in this evill citie And could
persecution under Trajan affirming that he and his instruments in putting to death the Christians by sword famine wilde beasts c. are this horse said to be pale frō the effect for he that is slaine lookes pale Death was the rider because they killed many thousands of Christians Hell followed not to devoure the saints beeing slaine but those that had killed them Howsoever they thought that none would take vengeance on thē for so great a wickednesse They killed foure parts of the earth for so the Latin version reads it that is in all places of the Empire or according as it is in the original a fourth part of the earth For if the multitude of Christians which were slaine should have been reckoned the number would have been no lesse then a fourth part of men then living in those provinces or else said to be a fourth part because the cities of their habitations wherein they were dispersed by reason of persecution were the fourth part of the earth that is of the Romane Empire But these interpretations cannot stand for undoubtedly the three foresaid persecutions were set forth under the red horse besides it is not likelie that John saw the bloody face of the Church after her blacknesse but in order of time it went before That which Ribera pretendeth is without all shew of reason as if by the red horse should be noted such persecutions as the Godlie suffered by their trecherous confederates But we know how under the Emperours they had neither polities weapons or confederates moreover he himselfe before interpreted the red horse to be persecutions under tyrants A certaine namelesse interpreter whom manie follow understands by the pale horse hypocrites and false brethren who disfigure their faces that they may appeare unto men to fast Matt. 6.16 These carie death that is bring death upon themselves and others by their hypocrisie and deceits Hell followes them that is the multitude of the damned who follow the divell They slay the fourth part of the earth that is very many by the sword of false accusation slaunder Hunger that is want of the word of God Beasts of the earth that is with brutist and unreasonable lusts lastlie with death that is with all sorts of mischievous practises I confesse there is something in what is here said however their applying it to hypocrites is too generall and obscure For indeed I verely beleeve besides the bloody persecutions of tyrants black blasphemies of hereticks there is here another evill of the Church shadowed out Therefore this pale horse in kinde is the same with the three former but of another colour for howbeit it signifies the same Christian Church yet is far otherwise to looke on then before as having now her white red black estate turned into a mortal palenesse beeing sick even unto death thorow the rising of Antichrist she was whole and sound in the white horse covered with the blood of martyrs in the red horse spread over with heresies in the black But now so infirme weak sicklie as that she hath death on her back and is neere to death and hell For a fourth part perisheth with the sword famine death or pestilence and beasts of the earth And these are the foure sore plagues wherewith the Lord threatned to punish Ierusalem for her apostacie Ezech. 14.21 To which place he here alludes by an allegorie signifying those pernicious doctrines of hereticks and hypocrites which tended to death and destruction and making way for Antichrist But whence came this deadlie disease and palenesse unto the Church When and how this palenesse befel the Church I answer it was by accident occasioned by Constantine that good Emperour his excessive bounty to Christian Bishops by which indeed he inriched but no way bettered the Church For as to much indulgence of parents spoiles the childe so this liberall Emperour was a meanes to draw Bishops to pride luxurie idlenesse security other vices For after he first had restored peace unto the Church and heaped up honour wealth upon Bishops but specially inlarged the jurisdiction of Rome presently followed such a declining corruption in doctrine discipline as infected the Church with a deadly poison brought upon her I say a spirituall sicknesse in so much as the pest of Antichrist began now to enter into her very heart and bowels And hence it is reported that a voyce from heaven was heard saying To day venome is powred foorth into the Church Sylvestri legenda In vita Malchi And Ierome even in his time complained that after princes became to be Christians the Church indeed was greater in power and riches but lesse in vertue The remote cause of this so great an evill considered in it selfe was the guile malice of that old serpent the devill who laboured to supplant the Church through the ease and pompe of Bishops beeing otherwise not able to overthrow it by the sword of tyrants but the neerest cause was the hypocrisie of superstitious monks with the pomp luxury avarice of ambitious prelates hereby making way for Antichrists oppression of the Church and truth Se Clemanges touching the corrupt state of the Church Cap. 3. The original of Monks was occasioned by the persecution of Decius The monks original for some then to avoyde his tyranny among whom was Paulus Thebaeus one Antonius fled into deserts where they indured a while the hardship of a solitary life this kinde of life by others was afterward imitated at length new orders and religions folishly devised wherein they boasted of perfection merits of supererogatiō Hereupon a great multitude of Moncks as a sinke of mischiefe overspread the Church by whom the truth of Christ under the pretence of holines was soon oppressed For now such as desired the pardon of sin and to obtaine eternal life were sent not unto Christ but unto Hermites to the dens of Monks And hence came this palenes mortal wound upon the Church hereby drawing more thousands of soules to death hel then eyther the foure sore plagues mentioned in Ezech 14. or the sword of tyrants or the black famine of haereticks or any other kinde of punishments wherewith Christians were brought unto their end Moreover the riot of Bishops and the clergie mightilie increased this pale disease for now infinite ceremonies and humane traditions are established as the worshipping of the dead images the observation of holy dayes orders rites and solemnities of pagans forged by the devill himself the names onelie altered were forciblie imposed upon the Church to the utter abolishing of the doctrine of free grace and the merits of Christ The summe of all is this the fourth seale being opened the Church appeared languishing with a deadlie palenesse for about three yeeres after the decease of Gregorie Boniface the third being created Pope sate on the chaire of universall pestilence began to establish monarchical tyrannie The II. Act of vision II.
taught that the soules of the martyrs and other saintes departed are not in the paines of purgatorie but enjoy the presence of Christ their saviour in the heavens But touching this sight of Christ how and after what manner they see God and Christ I leave it to Sophisters to dispute of If they bee under the altar that is Christ then undoubtedlie they doe behold him Ioh. 14.9 And if Christ why not God also Forasmuch as Christ himself saith He which seeth mee seeth my Father the fulnesse of whose sight we shall enjoy at the last day 1 Ioh. 3.2 as the scripture teacheth For when he shall appear we shall be like him for we shall see him as hee is In the mean while the blessed vision here spoken of sufficeth for the present degree of happinesse unto the soules of the faithfull 10. And they cried with a great voyce Now he sheweth what the soules doe under the altar namely cry mightilie to God that their blood may be avenged which argues that their soules were not killed or died with their bodies but live eternally neyther are they asleep but watch But this we are not to understand of any vocal crying with the tongue which the soules cannot doe but of a visionall crying by which is signifyed their earnest desire represented here unto Iohn in the spirit under the forme of a great cry The phrase alludes to the death of Abel Gen 4.10 whose blood is said to cry for vengeance to God from the earth O Lord Now he comes to rehearse what their crying was and in what manner they implored him that sate on the throne and the Lamb. Holie that is pure hating the crueltie of tyrants True alwayes constant in performing thy promises and threatnings and just also both in rewarding and in punishing of men How long doest thou not judge c. Seeing thou art holy true why doest thou suffer tyrants to rage so long against thy saintes On them that dwell on the earth A paraphrase of tyrants and their instruments beeing unworthy to be named onely approbriously they are called inhabitants of the earth that is earthlie and foolish men presuming to rebell against heaven to their owne destruction closelie also implying their own present happy condition as free from the furie of wordlings How long They desire the hastening of Gods judgements But here it may be demanded how the soules of the saintes in heaven can be said to be thus impatient and desirous of revenge I answer their words import no impatient desire For the glorified saintes are altogether free from all corruption this way and therefore here is signifyed their earnest desire that Gods glorie be vindicated and the Church finally delivered from the tyrannie of implacable adversaries neyther doe they praescribe unto God any time touching his judgements or the deliverance of the Church but closelie submit unto the same as unknown to them when it shall be onely they intimate that to them it seems just equal that he should deliver his Church and no longer suffer the blasphemies and cruelty of persecutors And therefore not desiring to avenge themselves they commit vengeance unto the Lord How long O Lord doest thou not avenge not thristing after it themselves but desire that God in righteousnesse will administer the same as knowing the just God will not suffer the crueltie of the wicked to be unavenged and passe without punishment yet they leave the manner and time to the Lords own disposing desiring it no otherwise then as it may stand with his pleasure and will Thus we also here on earth pray to be delivered from that evill one in which we contradict not the counsell of God neither sin against him in praescribing the time and manner thereof but shewing our desire wee attribute unto God the prayse of his justice faithfulnes and omnipotency beleeving that he both can at length will assuredly deliver us Much lesse therfore doe the soules of the saintes in praying for the same thing sin against the Lord. Vide August serm 11. de Sanstis 11. And white robes were given to every one of them God heard the request of the martyrs and answers them according to their desire both in word and deed In deed for white robes were presently given unto everie one of them In word for a speadie vengeance is promised After a little season The cause of this delay is added not that the sins of bloodthirstie tyrants are not ripe and worthie of vengeance but because the number of the martyrs is not yet complete And this is the summe White Robes This notes out the beginning of their celestial glorie Were given them to wit by him that sate on the throne or by the Lambe Not as if the soules under the altar were naked before seeing even in this life they had put on Christ For as manie as have been baptised unto Christ Gal. 3.27 2 Cor. 5.5 5. have put on Christ and if we be not found naked here we shall be cloathed with our house which is from heaven and being purged from all filthinesse we shall stand before God and live with Christ in eternall happinesse Now I disaproove not their judgement touching the twofold robe after this life While we are here our robe remaines stained with the spots of the flesh August tom 10. serm 11. de sanct though covered with the blood of Christ to the end they may not appeare before the face of God After our departure a robe is given to everie one perfitly white indeed yet but one that is a new degree of happines in heaven But after the full deliverance of the saintes that is at the day of judgement the other robe shal be also given that is the saintes shal be fully and perfectly glorified This then is another comfort namelie that to the martyrs in stead of the bloodie robe with which tyrants here cloathed them there shall be given them a white robe of joy and glorie in heaven And it was said unto them to wit by him that sate on the throne or by the Lambe under whose shadow they rested neyther is it strange that Christ is represented as a Lamb in regard of his death and as an Altar in regard of his propitiation Here are manie things touched in few words First it is a mild admonition that the soules for the present should be contented with their white robes and cease crying expecting the time of Gods appointed judgement It is also a close commination of revenge after a litle season for however God for a while deferres punishment yet he certainly heares the request of the godlie and at last will be fullie avenged on their adversaries It is also a prophesie of the future condition of the saintes under Antichrist by whose tyrannie manie martyrs are to brought to their end with fire and sword And lastlie it is consolation for the godlie under this antichristian tyrannie seeing their afflictions shall
to be approved off yet the eating of the booke doth make nothing for it Andreas and they which follow him perceiving that here is spoken of prophesying to come in the last times have imagined much like to the disciples of old that Iohn is not dead to this day but yet liveth with Enoch Elias in paradise with whom after Antichrist is risen he shall come and prophesie against him Touching whose opinion so much indeed is true viz that here is treated of a future prophesying under Antichrist but the rest is false and refuted by Iohn himself Chap. 21.23 All the forenamed opinions therefore are to bee joyned together and then the meaning will appear to be thus that here is a confirmation of the Prophet that he should not because of his banishment desist from his office but goe on to prophesie and thus the commandement may include a promise of his restitution into his former place Yet the heavenly voyce is further to be applied namely to the prophesying which should be renewed against Antichrist in the last times So that Iohn is commanded to eat up the book againe to prophesie not so much in his owne as in the person of all those witnesses of the truth who lived neer the end of the fift and sixt trumpets the sence is therefore that when Antichrist hath long enough raged then prophesying shall againe be restored against him c. Now to prophesie againe To prophesie againe what it is is to bring to light purge reforme wholy to restore to its former brightnesse the doctrine of the Gospell filthily polluted mangled brought to nought by Antichrists Locusts Againe for although the Apostles Pastors Teachers sincere Bishops had formerly published preached the Gospell yet afterward prophesie was oppressed by Antichrist and therefore it was behovefull it should againe be restored by the faithfull preachers of the word This I say must be don for otherwise Antichrist would have thrust Christ quite out of his possession troaden his Church under foot Therefore for the truthes sake of these divine praedictions that the Church perish not but that Antichrists abominations be wholy rooted out it was needfull that prophesie should bee renewed The Thunders indeed uttered their voyces but they did little good therefore other witnesses must be raised up who shall more strongly strike at assault weaken Antichrists kingdome Thus it is manifest that here is promised a reformation of the Church about the last times which shal be expounded in the following Chapter under the two witnesses who shall againe prophesie against Antichrist Before many people and nations and tongues and kings The successe of prophesie renewed is set forth for hereby many peoples nations and kings who before worshipped the beast shall embrace the Gospell forsake Antichrist The which how far it hath and yet daylie is accomplished both in Germanie France England Poland Bohemia Hungary Denmarke Suetia c. all may clearly see who doe not malitiously shut their eyes Thus wee see that here is a preparation and transition unto the following measuring of the tempie of God The Argument Parts Analysis of CHAPTER XI NOw are described the new combats of the two witnesses prophesie ministerie with the beast their martyrdome and vindication also the triumph of Antichristians because they were killed their astonishment and ruin and at last the seventh trumpet sounding the songs of joy and triumph of the Church in heaven also the last judgement the abolition of Antichrists kingdome with the fretting and punishment of the wicked Who are these two witnesses what events they doe prefigure of whom is very obscure Interpreters indeed every one according to his understanding have learnedly thought upon severall opinions But I hardly find one who satisfies himself and the reader And perhaps all humane understanding doth here faile For mine owne part I willingly confesse that herein I stick come short The obscurity chiefly consists in the defining of the moneths dayes and moments of times the resolution whereof cannot fully be had but by the bright beames of divine revelation Yet notwithstanding I doubt not but by blessing of God the observation of our method will afford us some little light in this mysterie Hitherto the two former Acts of this Vision have been Parallels as answering each to other The first was the proposition of the Churches calamities under the sound of the six trumpets that is under the heathen tyrants hareticks Apollyon the king of Locusts and Mahumet Chap. 8. 9. The second is of the comforts of the afflicted Church under the said enemies Chap. 10. Now followes the third Act Chap. 11. unto ver 15. which is an amplification of the foresaid calamities describing the renewed combats of the Saintes with the Westerne Antichrist The Westerne Antichrist more hurtfull then the Easterne as beeing much more cruell and hurtfull unto the Church then the Easterne considering how the latter tyrannized by open force and warr killing onely the bodies of them who submitted not unto his yoake whereas the other tyrannizeth over the soules with all deceiveablenesse of unrighteousnesse lying signes moreover torments the consciences of them who enslave themselves unto him with torments far worse then any kinde of death as we have heard in Chap. 9. But chiefly it describeth the occasion and cause of those combats namely the purging of the Evangelical doctrine from Antichristian defilements with the reformation of the Church by the preaching of the two witnesses in the latter times of the fift and sixt trumpets as also the successe of the reformation and what should happen both to the witnesses and also to Antichrist Lastly the fourth Act is added by the sound of the last trumpet relating the happie change of all former calamities in the last judgement when as Christ the judge destroying the kingdomes of his adversaries will render a reward unto his servants and punishment unto the wicked Chap. XI from vers 15. unto the end This method beeing observed the reason is plaine why the last judgment is againe treated of in the end of this Chapter now without this we grope in darknesse many imaginarie things are in vain devised The parts therefore of the Chapter are two I. FIrst a prophesie of the reformation of the Church under Antichrist unto vers 15. II. The sounding of the last trumpet from vers 15. unto the end The former part hath a twofold oracle The first general commanding Iohn to measure the temple that is to purge the Church from the filth and corruptions of Antichrist vers 1. To leave out the inward court and shewes the cause thereof vers 2. The second speciall declaring the manner of the future reformation viz. by the ministerie of two witnesses consisting of four particulars I. A description of the witnesses 1. From the time of their prophesie from their habit v. 3. 2. From their dignitie esteem with God v.
noted but the gainfull hunting of the Romanists their Bulls of indulgence and spirituall tributes by which they have emptied the treasuries of the Kingdomes Provinces and Cities of Christendom Buyeth them no more For these things shall be discovered to be but bastardlie wares meere impostures which the Pope falsly claiming to be Successour of Peter and Paul had obtruded on the world to be beleeved as necessarie to salvation ANONYMVS Their wares By which they merchandized with the goods of the Church No man shall buy them any more Because all simonie and covetousnesse shall then eternally cease from the Church And by these Merchants are meant hypocrites also who sell great holinesse for a temporall reward 12 The merchandize of gold and silver This whole Catalogue of wates is taken by a certain allusion from Ezechiel 27. where the destruction of Tyrus then a most noble Mart-Towne is likewise described for like riot and pride There the neighbouring Nations and Peoples are reckoned up who all of them brought both their own and forraine merchandize unto Tyrus The Edomites brought Caedars and Firre trees from Lebanon The Macedonians Ivorie The Aegyptians fine linnen and broidered worke They of the Isles of Elishah silke and purple They of Tarshis silver iron tin lead Tuball and Meshech slaves horses mules c. So here the Holy Ghost would have us to understand the diversitie of peoples who have brought those wares to Rome that is enriched the Romane Sea with treasures and rich tributes In vita sylvestri Vnto this royall Court saith Platina flowes the encrease of Tarshis in Cilicia from the possession of Tyrus comes Oyle Spices Cassia Baulme also from the places where it growes with Saffron Salt Peper Cynnamon c. Here the conjecture of most learned Brightman is verie propable The merchandize of gold silver pearles the Spaniards by their Navigations bring to Rome Italy furnisheth her with Cinnamon Frankincense Ointment Wine Sicilia Sardinia Corsica with fine floure and wheat Germanie with beasts England with sheep France with horses and chariots Helvetia with men And all of them together with soules of men all of them being forced to beleeve that it is of necessitie to salvation to be subject to the Pope all alike are affrighted with feare of Purgatory from whence they cannot bee redeemed but by meanes of gold and silver To be short through covetousnesse and feined speeches the Romane False-Prophet makes merchandize of the souls of all men Now to dispute of the qualitie of each sort of this merchandize I think it needlesse some are known and in use amongst us Others being out-landish are anknowne to these parts the descriptions whereof may be sought in Plinie Dioscorides and other Writers of naturall things Fine linnen called Byssus a most excellent sort of linnen Of Purple and Scarlet See Chap. 17. ver 4. Silke Or silken cloth spun of the finest silken threed being of a great price Fine flowre being made of the flowre of wheat And all thyine wood Or odoriferous wood as the Cypresse Juniper Caedar the word comes from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THUOO to send foorth a smell And of horses viz. the merchandize of horses And slaves Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodies from Ezechiel 27.13 Meshech and Tuball traded with the souls or persons as most translate it of men and vessels of brasse c. the which all do expound of selling slaves But here the Holy Ghost doth distinctly put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodies and souls of men The Old Version Of slaves and the soules of men Therefore this merchandize of souls is different from that of slaves neither can we otherwise understand it then of that spirituall trade which is exercised about the redemption of soules out of Purgatory For hence comes up their Courts Temples Altars Masses Monasteries Cloysters Legacies Pilgrimages Annuities Waxe-candles and all other gainfull workes in Popery All I say was done to redeem soules Therefore RIBERA on this place doth vainly feine two sorts of slaves of whom some were sold to serve Others to be slain that is to fight with beasts in the Circle The which although it be true yet no reason can be given why these latter should be called soules The soule saith he signifies the life with the Hebrews indeed but not so with the Greeks and it is against him For thus soules should signifie slaves appointed not to death but life 14. And the fruits that thy soule lusted after Gr. The harvest of thy lust is gone from thee The Old Version Apples of thy desire because the Autumne is Apple-time It is an Hebraisme for the desirable fruits of thy palate shall faile thee namely their delicious Banquets delicate Iunckets with which though the Romane Clergy glut themselves twice or thrice in a day yet they fast And all dainty and goodly things He understands the variety of dainty dishes with which the riotous Fathers use to fill their tables now all this shall cease The fire will put an end wholly to these delights The change of the construction is here observeable For whereas before the Heavenly voice declared the mourning of Merchants and their severall wares here he suddenly directs an Apostrophe to Rome it selfe and so it is againe in the third voyce ver 22.23 Therefore BEZA conjectures that this verse is here inserted from the Apostrophe there Which opinion is the more probable because it is certaine that this Booke of old was greatly neglected and the authority questioned by the speciall subtiltie of Satan least these mysteries should in time be manifested yet he leaves the verse in his place because of the consent of Copies Now we know that such an Enallage or change of persons is not unusuall to the Prophets and to John in this Prophesie as we had it in the beginning of Chap. 1. verse 7.8 Are departed from thee Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are perished from thee Andreas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense being all one 15. The Merchante of these things He returnes to the mourning of the Merchants and describes the cause thereof with the manner Which were enriched The cause of their mourning shal be in regard of the losse of their gainfull wares by which they gathered abundance of wealth insomuch as one Canonship was worth by the yeer ten or twentie thousand florines One Bishoprick or Cardinalship an hundred yea three hundred thousand At so high a rate hath the Pope sold these Places Now by the destruction of Rome all the hope of gathering wealth this way shall be cut off yea the riches which they have gathered shall expose them to danger because the Annuities Legacies Tithes c. shall be ceazed on This therefore is no small cause of sorrow They shall stand a far off Namely for feare least they be hurt by the flames thereof And indeed how should her Merchants any way helpe her seeing her Kings stand a far off trembling for fear 16. Alas
to the Saints through the presence of the Lord. But more shal be said of this opinion in ver 5.6 These things therefore shall suffice touching the Termes of the thousand yeers It followeth III. What was the condition of the godly first on earth afterward in heaven in these thousand yeers The Explication of this Question is contained in Verses 4.5.6 which now we come to Treat of 4. And I saw Thrones Beza Then I saw but it is better copulatively And I saw for also I saw least these things should be thought to be done after Satans binding a thousand yeers For Iohn saw both Satan bound in the bottomlesse pit and thrones set in Heaven all at one time Augustin doth very well joyne these things to the former and observeth the scope although he vary in the explication of the Thrones When saith he he had said that the devill was to be bound a thousand yeers and afterward to be loosed a little season by and by by recapitulating what in these thousand yeers the Church did or was done in her And I saw saith hee Seats and them that sate upon them and judgement was given unto them we may not thinke this to be spoken of the last Judgement Thus far he saith well but he addeth But Seats or Thrones of the Officers by whom the Church is now governed In this he strayeth from the Scope for Iohn intended to speake not of the Hierarchy of the Church but of the lot of the godly what that was in the meane while both corporally on Earth and spiritually in Heaven And indeed as for the corporall condition of such as among the Gentiles had received the Faith he saw the same troublesome and bloody for he saith they were beheaded for the witnesse of Jesus that is both by Heathenish Tyrants and Hereticks in the first six hundred yeers of the thousand Secondly they were slain by the Beast because they would not worship him and his Image nor receive his Character This was the lot of the Godly upon Earth representing the first Act of this Vision But their spirituall condition he saw to be joyfull and royall because these slaine or beheaded however in the eyes of the ungodly thought to be miserable and that they perished yet sate on thrones lived and reigned with Christ those thousand yeers This was the lot of the Martyrs in Heaven exhibiting the second Act of this Vision If this sense and meaning of the fourth verse be well observed there will be little obscurity in the place otherwise most obscure For hence it appeareth as I said in the Preface that in this Verse is briefly contained the first Act of this Vision touching the calamities of the Church under the Romane Tyrants Hereticks and Antichrist beginning to rage as also the second Act touching the consolations of the Godly who in those thousand yeers shed their blood for the witnesse of the truth Iohn therefore expounded what he saw 1. Thrones 2. them that sate thereon 3. their state and condition I saw thrones Thrones or Seats are placed either for rest for judgement or the Kingdome Before in Chap. 4.4 he saw foure and twenty Thrones and so many Elders sitting on them that is resting from their labours as also adorned with judiciary and royall Dignity These thrones may bee understood as placed for all the said ends but properly for the Kingdome as is shewed in the end of the Verse And they sate upon them Kathizein is properly transitive to place or cause to sit Thuryd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing his Army Often also neutrally to sit Because an action may passe into the Actor himselfe or a man may place himselfe which is to sit This transition is expressed in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he placed himself in Hithpael that is sate down So the transitive signification remaineth whether it be rendred they sate or placed themselves upon them Iohn therefore saw thrones not empty but having Sitters on them But who were they by and by he names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soules of the slaine with the sword but first he shewes what honour was done unto them And judgement was given unto them This Judgement some understand actively of power given to judge the Adversaries Others passively of the judgement spoken unto them against the Adversaries But nothing of such a judgement doth appeare in the Text And Augustine in the fore-alleadged place hath rightly observed that here is not yet treated of the last Iudgement which shall at length bee described in the end of the Chapter I therefore take this Iudgement to bee the royall Dignity given unto them as in Psal 72.1 O God give thy Iudgements to the King because by and by it is referred to the Kingdome And they reigned with CHRIST And the soules Now he nameth those that he saw sitting on the Thrones the soules of them that were beheaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is referred to the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw and declaratively to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate as if he should say I saw soules sitting on the thrones as Brightman and Tossanus have well observed Now he makes two rankes of such as sate Martyrs and Confessours The Periphrasis of the Martyrs is the soules of them that were beheaded that is put to death any kind of way These again he destinguisheth by the times from the distinct cause of their Martyrdom for some were slaine for the witnesse of JESVS others for the Word of GOD. The witnesse of Iesus He meaneth the Gospell of Christ as in Chap. 19.10 for the cause whereof the Gentiles that were converted to the Faith seeing they professed and testified the same with great zeale were troubled and murthered by divers kinds of torments throughout the whole Romane Empire by cruell Tyrants in the first three hundred yeers Now he seeth the soules of these sitting upon Thrones not indeed on Earth but in Heaven neither as yet restored to their bodies as the Chiliasts would have it but without them otherwise he would not have said I saw the soules of them that were beheaded but rather I saw them that were beheaded the which Augustine in the said place hath rightly observed How Iohn could see the soules which are invisible neither are we to enquire how he saw these soules being invisible spirits for he saw them by the Spirit of his minde not with his bodily eyes Now these soules to adde this in a word for the greatest part are the same which Iohn saw under the Altar in the second Vision at the opening of the fift Seale who requiring avengement of their blood had white robes given them and were bid to rest untill c. Here therefore he seeth the same sitting or resting on Thrones Touching the other ranke of Martyrs he saith And for the word of God It is no Tautologie for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word
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
the following verse onely such are said to be blessed who have part in the first Resurrection of which we shall there speak Seventhly from the same verse If the First Resurrection were corporall and proper to Martyrs then all the dead at the last Day should bee raised unto the second death or unto eternall damnation none of them unto life eternall But the latter is false and contrary to Scripture Ioh. 5.24 Dan. 12.2 c. Therefore the former also The consequence of the Major is grounded on the following Verse where the Second or Eternall Death is said to have power onely over them that have no part in the First Resurrection as there wee shall see Lastly in the same Verse it is said that they onely shall be Priests of God and of Christ which have part in the first Resurrection as shall be shewed Whence againe it would follow that the Martyrs onely should be the Priests of God and of Christ in case that the first Resurrection were corporall and proper to Martyrs But Peter teacheth the contrary 1. Pet. 2.5.9 And Iohn Rev. 1.6 c. These things I suppose may satisfie the Godlie minded and such as are not contentious unto which I will onely adde this one thing touching the Etymologie of the First Resurrection that as the first death is so called because it first seazed on man Why the first Resurrection is so called according to the soule as soon as he had sinned so the first Resurrection is so called because it first vivified man according to the Soule as soone as he repented by hearing the promise in Paradise Or also which comes all to one thing because it is the vivification of the first or more noble part that is of the soule as also because it is wrought in the First that is in this naturall life and lastly because it must goe before the Second resurrection which shall be the resurrection of the bodyes to glory or if the first went not before unto condemnation Here I could adde the Authorities of ancient Divines But it 's needlesse Let Augustine suffice for all the rest who most diligently searched into this prophesie The first Resurrection saith he most truely is to Grace the second to Glorie Lib. 20. de Civ Dei C. 7.18 Him Ribera unjustly reproveth restraining the First Resurrection unto the immortality of soules that the Martyrs though esteemed as if they had utterly perished yet according to their better part they live Then which nothing is more unsavoury for in this hee attributes nothing more to Martyrs then to the worshippers of the Beast who themselves also after the death of their bodies lived in their better part and yet never lived in the first Resurrection Objections against the First Spirituall Resurrection cleared IT remaineth that I briefly answer the Objections of the Chiliasts about their Corporall Resurrection of the Martyrs OBJECT I. That which falleth not neither dyeth is not raised again The soules fall not neither dye but the bodies Therefore the First Resurrection is not of soules but of bodies Austine moving this cavill denyes the minor Lib. 20. de C. D. cap. 10. Rom 14.4 1. Cor. 10.4 Ephe. 2.2 Mat. 8.22 that soules fall not nor rise againe dye not nor live againe For it is said He standeth or falleth to his own Master When ye were dead in sinnes Let the dead bury their dead which things are certainely spoken not of the fall or death of the body but of the soule The soule of man therefore fell through sinne and lies dead in sinne liveth againe through Faith and riseth againe by repentance Therefore there is a Resurrection of the Soules also but not the Second for this shall be of the Bodie Therefore the First Object II. The Soules of Martyrs lived againe either in respect of themselves or in respect of their bodies or in respect of other men who professed the same Doctrine But they lived not againe in respect of themselves because they were never dead Neither in respect of other men because it would follow that the rest of the dead should likewise live againe which is false Therefore they lived againe in respect of their owne bodies I answer I do not well understand whether this be in earnest or in jest The whole is so frivolous and hangs no more together then if they should say The Soules flie either in respect of themselves or in respect of their bodies or in respect of other men c. Not in respect of themselves because they have no wings neither in respect of other men because they also should flie which is false Therefore in respect of their bodies The Hypothesis is false the distribution vaine and lame the consequence nothing for this is wanting or they flie in no respect So here the consequence is to be denyed because they take up a falsehood viz. that the soules did live again for in the Text it is said they lived not that they lived againe Hence the distribution is vaine and imperfect for a fourth is wanting viz. that the Soules lived not againe in any respect to wit corporally which is the Question here in hand For a false attribute divideth not but overthrowes the subject by its falsitie neither is it truely affirmed of the same but denyed Adde that the first clause with the reason thereof is ambiguous for howsoever soules dye not neither live againe in respect of themselves that is in respect of their essence yet they do dye and live againe in respect of themselves that is in respect of Grace and Salvation as hath been shewed The other is superfluous and figurative For no man liveth againe in respect of others except metaphorically as for example A father liveth again in his children in likenesse of nature and manners The two Witnesses Chap. 11.11 lived againe in their Successours in likenesse of doctrine And therefore in this also is an aequivocation or ambiguitie The third which is concluded is also a figurative Synecdoche or is false For as properly not the Soules but the Martyrs were dead in respect of their bodies so properly not the soules but Martyrs shall live againe in respect of their bodies at the last day Therefore ingeniously and without Sophistrie the Object should thus have bin formed The Martyrs lived againe either in respect of their soules or in respect of their bodies Not in regard of their soules therefore in respect of their bodies But thus also the whole major is false the minor ambiguous the Consequence nothing for then the Martyrs lived not againe but lived according to their Soules but they shall live at the last day according to their bodies Therefore properly there are as many faults as words Ob. III. From the Antithesis ver 4. ver 5. If the word LIVED in the former part of the Antithesis must be understood of a Spirituall Resurrection then by the like reason the words LIVED AGAINE in the latter clause must be understood
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
all times should continually read it for their comfort and instruction which also is the end and use of the whole scripture Rom 15 4. 2 Tim. 3.16 Vers 20. The mystery of the seven starres After that the Son of man had shewed who he was whom Iohn saw he comes to unfold the mystery of the starres and candlesticks viz. that the seven starres are the seven angels or ministers the seven candlesticks the seven churches of Asia to whom he was commanded to write vers 11. The mistery The vulgar hath it the sacrament of the starres that is the thing figured by them so again chap. 17.7 I will tell thee the sacrament of the woman but it is improperly used for the mysticallsfignification of the same Bishops So he caleth the starres because they ought to shine before others in purity of doctrine and integrity of life like unto starres shining in the firmament they are said to be angels because they are Gods messengers to the Churches and the Churches are compared to candlesticks because like as the candle or light is set up into the candlestike even so the Church ought to hold forth and preserve the shining light of true doctrine that all may behold it least being in darknesse they stumble and perish thorow their ignorance Hence we learn in the first place that the scripture best interpreteth it self for what was before more darkly spoken is now clearly unfolded So Christ opened the parables to his disciples Matth. 13 in like maner this vision which at first seemed obscure is now made plain by its own interpretation For albeit the scripture doth not make clear every thing that is darkely spoken not withstanding if we diligently observe it that of Austin will appeare most true that there is all most nothing abscure in scripture which is not in some other place plainly expounded Furthermore we are to take notice of these figurative and sacramental phrases The starres are Angels that is they signifie the Angels the candlestiks are the Churches Gen. 41 27. 1 Cor. 10 4. Cont. adim c. 12. that is they signifie the Churches according to that in Genesis the seven kine are seven years that is do signifie seven years And the rock was Christ for it signified Christ as Augustine expoundeth it For there is nothing more familiar in scripture then to name signes by the things which they signify which maner of speech is not darke but plaine in regard of the analogie betwixt the signe and the thing signified wherefore it was not obscure but familiar to the scripture that Christ called the bread which was broken at the institution of the supper his body which was crucifyed for us seeing it was a sacrament or holy signe of the same Hence Augustine opening the etymologie or signification of a sacrament applies it to the Lords supper saying that the Lord Iesus doubted not to say this is my body when he gave the signe onely thereof And this is so cleare a truth that even Aloasar a Iesuite confesseth it saying that in the phrase of scripture touching dark sentences and sacraments the word which is used is to be referred to the signification of it and that the bread and wine in the Eucharist which they call the species doth signify the body and blood of Christ because Christ saith this is my body c. Indeed he supposeth there are two sorts of signes some instituted onely for doctrin and signification as in parables and darke sentences the other such as really include and containe the things which they signifie as in baptisme and the supper in which saith he is truly and properly contained as the cleansing of the soule from sinne so the body and blood of Christ and he proveth it First because Christ instituted these signes to that end Secondly the Church so teacheth And lastly because it were an easy thing for any one to institute meere and naked signes wheras it is in the power of Christ alone to appoint such signes as are full of efficacy I answer first Alcasars arguments answered that in the institution either of baptisme or the Lords supper there is no mention made of any including of the things signified in the signes Secondly the primitive Church taught no such inclusion but the new popish Church in so teaching is departed from the institution and doctrin of the primitive times Lastly though it be true that the sacraments are not meere signes yet it followeth not that they are signes including the thing signified For there is in scripture another kinde of signes which as they are signes so they are seales confirming to the faithfull the grace of Christ signified by them For properly the sacraments are signes and seales of the promise of grace which no creature could institute or bring into the Church but God alone Another expositor denieth Hoe in the Revel chap. 1. that these are figurative speeches and why because saith he those candlesticks doe not signify but are really the Churches and the starres doe not denote but are in truth the angels But both is false first because then there should be no mystery in the candlesticks or starres Secondly if the candlesticks and starres were truly Churches and Angels then would not Christ have required Iohn to write his Epistles as being absent from them but he should have delivered his message unto them as there present with him in Patmos Thirdly because then the words the candlesticks are Churches the starres are Angels should be regular expressions But this he denies and truly For they are termes of disparity What then the metaphor saith he is in the subject which doth not import that the copulative IS should be taken for the word signifieth And though it were granted here yet would it not follow that the words of Christ at the institution of the supper were of the same significatiō because Christ did not expound to them a vision but institute asacrament Now howsoever both be true yet doth not this take away the metonymical expression for in typical Sacramental assertions the tipes signes are said to be the antitypes or things signified partly indeed by a metaphor because of the analogie or likenesse that is betwixt the signes the things themselves but chiefly by a metonymia Epist 23. ad Bonif. because of the sacramentall signification For as Augustine saith if sacraments had not some likenesse with the things they represent they should not at all be sacraments for in regard of that likenesse they have the name of the things themselves Therefore as in some sort the sacrament of the body of Christ is Christ the sacrament of the blood of Christ is Christs blood even so the sacrament of faith is faith Againe that is called the soule In Levit. lib. 3.4.5 Genes 41.26 1. Cor. 10.4 which signifies the soule for it is usuall that the thing signifying be called by the name of that which it doth signifie as it is written
the publick abuses of the times even unto blood Moreover as this commendation was comfortable to the Godly so it did tend to the great shame of the Pastor Therfore least the faithful should have thought that Christ also was wroth with them they are by name to the others disgrace much commended for their constancie Now what is more dishonorable then that the disciples should in doctrine excel their teacher and the sheep the Pastor in sinceritie of life Names That is persons as Act. 1.15 there were a hundred and twentie names So Reve. 11.13 there were slaine 7000 names A few For manie are called but few are chosen almost in everie congregation We ought not therefore to be offended at the paucitie of the faithfull and the multitude of the ungodly The Papists indeed glory in their multitude and write volumes in praise of the largenes of the Romish Church upbraiding us because of our fewnesse but here we see how in Sardis there were many hypocrites a few names onely who were not defiled Here againe we have a cleare proofe of Christ divinitie in that he is said to know these few names in Sardis the truth is he knowes all the faithful and discerneth them from hypocrites 2. Tim. 2.19 which is a worke onely proper to God for the Lord knoweth who are his see arguments X. and XVIII Who have not defiled their garments Their constant sinceritie is set forth by this Metaphor and by Garments is meant thus much as their bodies were not polluted with the filthie manner and lusts of the Nicolaitans so neither were their soules stained with their impious doctrine Alike Metaphor the Apostle useth 1. Thessa 4.4 That every one should know how to posses his vessel that is his soule and bodie in sanctification and in honour not in the lust of concupiscence for this is the will of God He. 12.14 even your sanctification and without this no man shall see him Now Christ acknowledged them holy and undefiled not as if they were altogither unreprovable but because they persevered in faith and holinesse of life not withstanding the neglect of the Pastor and the manifold evil examples round about them And they shall walke with mee As hypocrites are threatned with punishment so the Godly are incouraged with promises of reward In white What may this bee by this Metaphor is signified a heavenlie triumph a kingdome and glorie to come It is taken from the state of kings the great honour given unto mightie conquerours With such royal apparell Herod was cloathed when he sate on his throne Act. 12.21 and God smote him dead for his pride So in scorne they clothed Christ the king of Glorie Lu. 23.11 It also was ancientlie a custome to cloath the Conquerours with a white garment To be short white garments for their brightnesse were signes of Glorie here then Metaphorically the glorie of the saintes is promised Thus it is said v. 5. He that overcommeth the same shal be cloathed in white raiment Rev. 7.11 White robes are given unto the elect standing before the throne and chap. 19.14 the armies of Christ are cloathed in fine linnen white and cleane But it may be said seeing their garments were now already pure undefiled 2. Cor. 5.2 therefore they needed not to be cloathed in white To this the Apostle answereth we groane earnestly desiring to be cloathed that we be not found naked For the puritie and righteousnesse of the saintes on earth can not abide the judgment of God therefore they must be cloathed with the perfect robes of absolute innocencie ere they can stand before his majestie With me They shal be partakers of my glorie If the raiment of Christ Mat. 17.2 on the mount was white as the light how much more doth he now shine beeing exalted Yet so wil he cloath the saintes for they shall shine as the sunne according to that proportion which is betwixt the head and the members And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me may also be translated after me as if he should say ye shal be cloathed in white next unto mee And they shal walke Beza translates it and therfore they shal walke which indeed expresseth the sence but not the words of the text For they are worthie To wit to walke with me in white the argument is taken from the equitie of it Thus doe the messengers of the Centurion beseech Christ to heal his servant because he was worthie Luk. 7.3 But this seemeth to establish the doctrine of merits for dignitie comes by vertue For if we shall walke in white because of our worthinesse then we deserve the same for our workes sake I answer the assumption is false for the scripture no where saith because of our worthines or workes but when soever it mentioneth the judgement of God we are said to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of workes least we should conceive any opinion of meriting by them which Christ expresly denieth Luk. 17. v. 10. When ye have done all those things which are commanded you say we are unprofitable servants we have done that which was our dutie to doe We therfore shal walke in white not because of our worthinesse but according to it for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doth not signifie any cause of merit but a qualitie agreeing with the justice of God that is shewing not why but who they are that shall walke with Christ according to that in Mat. 5.3 blessed are the poore in spirit for theirs is the Kingdome of heaven c. as if he had said because unto such the kingdome of heaven is freely promised But againe though the assumption were granted yet would not the proposition be universally true For dignitie in its kinde doth not alwayes proceed from vertue but somtimes from dutie without vertue So Nero had honour and was worthie of honour in regard of dutie but not in regard of any vertue in him So in particular our worthinesse before God is not because of the worthinesse of our workes but of grace by which he maketh us worthy by calling justifying and glorifying of us As the Apostle plainly teacheth us 2. Thess 1.5 where after he had said that the tribulations of the Godly were a manifest token of the righteous judgement of God that they might be counted worthy of the kingdome of God least this should be misaplyed to a worthynesse of merit he prayeth v. 11. that God would count them worthy of this calling As none therfore deserve or are worthy to be called of God so neyther doth our worthinesse prove any thing for the doctrine of merit If they object from chap. 16.6 For they are worthy that as there the deserved cause of punishment is of themselves so here the meritorious cause of reward The consequence wil not follow from the rule of contraries for the comparisons are not alike
The opening of the fift seale The soules under the Altar crying to have their blood avenged 9 And when he had opened the fift seale I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held 10 And they cried with a loud voyce saying How long O Lord holy and true doest thou not judge and avenge our blood on them that dwell on the earth 11 And white robes were given unto every one of them it was said unto them that they should rest yet for a little season untill ther fellow servants also and their brethren that should be killed as they were should be fulfilled THE COMMENTARIE ANd when he had opened the fift seale Hitherto we have heard the exposition of the preparation to the second vision viz. the majestie of God with the attendance about the throne And the Lamb taking the booke sealed with seven seales c. We have heard also the first Act of the vision viz. the opening of foure seales with the wonders following thereupon namely the white red black and pale horse prefiguring as we have shewed the future state and face of the Church unto the rising of Antichrist First white in faith then red in blood afterwards black with heresies and at last pale through hypocrisie and apostacie Now followeth the second Act of the vision in the opening of the fift seale which signifies not as some have thought new persecutions but the comforts of the Church both militant and triumphant It is not improbable that here should beginne a new Act seeing Iohn is not now bidden by any one as before he was to behold the wonder of this fift seale In it three things are recorded first what he saw at the opening of the seale the place where namelie the soules of the martyrs under the altar v. 9. secondlie what they said v. 10. and lastlie the answere which they received v. 11. The summe of al is to comfort the Church against the scandal of the crosse specially shadowed out under the red horse For least Iohn should have been to much daunted at the effusion of the martyrs blood or any of the faithfull so offended thereat as might have weakened their faith and pietie but rather in hope of a more happie state with a Christian courage might indure the furie and force of their adversaries therefore the blessed condition of the martyrs in heaven is here exhibited beeing full of many comforts to the godlie for they who in this world had been before cruellie murdered for the sake of Christ are now seen of Iohn under the protection of Christ as glorious conquerours clothed with white robes The soules under the altar The soules departed out of the bodies are invisible to the bodilie eye but Iohn saw them in the spirit By which we learn that the soule is separable subsisting in it self immortal and dies not with the bodie Of which matter Aristotle albeit an heathen yet thus writeth and thus the soule is an essential power separable pure and free from passion and againe as it is separable so also immortal and eternal Neverthelesse some have been found not onelie Epicures but even teachers in Israel as the Saduces by name who have denied it Now these brutish men Christ plainelie refuteth in the Gospel Mat. 10.28 where he bids us not to fear them which kill the body and are not able to kill the soul but him which is able to destroy both c. The soules of them that were slaine that is of the martyrs But wherefore were they slaine not for any evill committed but for the word of God and for the testimonie viz. of the Gospel that is for their faith in Christ which they openlie professed and sealed with their blood here we see that not suffering but the cause of suffering makes a martyr By the slaine are meant not as Alcasar supposeth those that were put to death by the Iewes neither they onelie who suffered under Domitian untill Diocletian as Lyra affirmeth but the soules of all the martyrs even from Nero unto Boniface the third the first Antichrist whose blood had been shed for the testimonie of Christ beeing as some call them the twelve persecutions Ribera renders it which had the testimonie passivelie that is of them it was testifyed that they were true Christians as 1 Tim. 5.10 a widow having a testimonie for good works but in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to be taken activelie And are called martyrs in giving testimonie unto Christ and to the word of God So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the original signifies to professe defend and holdfast Whereby is shewed the great constancie of the martyrs who were terrified with no manner of torments but still held the testimonie that is the profession of Christs name Thus in Chap. 12.17 the dragon is said to make war with them which keep the commandements of God have that is constantly maintaine the testimonie of Christ. But now where were the soules of the martyrs not under the robe of Marie Where the soules of the martyrs were as painters foolishlie represent it but under the altar which was in heaven before the throne of God as we shall see Chap. 8.3 Ribera here is to be hissed at who affirmes that Iohn in this speech hath respect to the ancient custome of Christians laying up the relicks of saints under the altars For when saith he an altar is builded there is made under it a sepulchre for to keep the relicks and the priest dipping his finger in the Chrisme makes the signe of the crosse upon the foure corners of the sepulchre saying This sepulchre is consecrated and sanctified in the name of the Father the Son and the holie Spirit peace be unto this house c. But this custome is meerelie superstitious and grosse idolatrie idlie invented manie ages after For Iohn saw not any relicks of bones or garments but the soules of martyrs not in a sepulchre or under an altar of stone but under the heavenlie altar of which the Apostle speaketh Heb. 13.10 We have an altar whereof they have no right to eat which serve the tabernacle This altar is Christ as Anselmus and Haymo doe acknowledge under which he saw as in a type the soules of the martyrs that is under the safegard and protection of Christ This beeing the first happinesse which the martyrs enjoy in the heavens is for the comfort and encouragement of them who are yet to be slain For however tyrants kill their bodies yet their soules immediatelie upon their departing are received of Christ according to the prayer of Steven the first martyr Lord Jesus receive my spirit and as Christ promised the thiefe This day thou shalt bee with me in paradise The which benefit Riberas glosse doth both deminish and wholie take away Moreover here we are plainlie
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
to the scope he applie it to the plagues and conversion of the Iewes But we are taught however Antichrist shall remaine with his Locusts yet when he shal be revealed his tyranny the power of the Locusts shal be so weakned that they shall not torment men any more or at least not so much as before they did The truth whereof we see through Gods mercie these hundred yeeres accomplished both in Germanie other kingdomes For now the biting of these Locusts is not so forcible but everie where that ancient power of those scorpions lies under contempt because the five monthes are ended And as Polydore Virgil writes perswades in his seventh booke Chap. 3. It would bee very profitable that these dregs of men as superfluous members of Christian religion were cut off utterly consumed that so they might no longer with their filthinesse staine the puritie of Gods worship And their torment He amplifies their torments from a similitude before spoken of ver 3. for as the power of Scorpions was given to the Locusts so their biting and torment is like unto that of Scorpions The paine at the beginning is indeed not great but suddenly so increaseth that if remedie be not had it will kill the person wounded within four and twenty houres even so howsoever at first men little regard the biting of these Locusts but give way to carnall reason and licentiousnesse yet at the houre of death all things appeare horrible and mortal 6. And in these dayes men shall seek death Another amplification of the torment taken from the most lamentable effect thereof by which mens lives are not onely made bitter but so detestable as that they shall preferre death of which all men stand in feare before life they shall I say desire to change life for death and good for evill Now this is not the property of men sober but mad noting how this biting shall infatuate and besott people no otherwise then as it ordinarily happens to such as are bitten by mad dogs Even so these little beasts with their stings have befooled the greatest kings and wise men of the earth as that they have suffered themselves to be dwawen lead set on work and sent wherever they would yea to be perswaded that black was white that life eternal was comprehended under the hood of Monkes that holie water purgeth sin quencheth the flames of purgatorie that so at least they might find some ease for their consciences the which notwithstanding they obtained not It is well knowen that such was the Germanes devotion to the Papacy and in their devotion such madnesse and in their madnesse such brutish obedience as that they would doe any thing how absurd soever so it were imposed by the Locusts in the Popes name for to redeem soules out of hell and purgatorie Insomuch that the Cardinal CAIETAN said as it is reported that if Luther had not been the Germanes at the Popes beck would have eaten like oxen hay for their provender And shall not finde it but death shall flee from them A further increase of sorrow they shall not finde remedie for their torments no not in death For there is no man but would rather once suffer death then to be tormented with perpetual fear and expectation eyther of purgatorie or the flames of hell fire Then shall that saying be in force Mors optanda magis sed enim sua funera passis Major ab extremo restat agone dolor Death wish'd is rather but her funerals beeing over From extreme torments felt Remaines a greater dolor Death shall flee from them because eyther through superstition or feare they be shall hindered from laying violent hands upon themselves The trembling therefore of these shall not be unlike the anguish of the reprobates mentioned in Chap. 6.16 who cried to the mountaines fall upon us and hide us from the face of him that sits on the Throne from the face of the Lamb. Notwithstanding the judgement of the last day is not here as yet treated of but thereunto are compared the torments with which the Locusts tortured men that were not sealed Now the Lord Iesus keep us from the venome of such Locusts Their forme now follows 7. And the shapes of the Locusts The reason why they are thus lively expressed before our eyes as in a table is to the end we might the better take notice shun these pestilent creatures Their figure is so monstrous horrid not like the natural Locusts that the verie sight of such a monstre would affright a man neither may we imagine the description of this monstre to bee like unto that which Flaccus jestingly describeth in the beginning of his art Humano capiti cervicem pistor equinam Iungere si velit varias inducere plumas Vndique collatis membris ut turpiter atrum Desinat in piscem mulier formosa superne Spectatum admissi risum teneatis amici If to a humane head a painter should thus doe A horses shoulder joyne and sundry feathers too And that the members all did represent in show A woman faire above an ugly fish below The friends which came to see would laugh at it I trow But this monstre is formed of diverse those the crueller sort of shapes The whole form at the first appearance represents a fiery warlike horse having a mans face and hair of a woman but Lions teeth strong to rend asunder a breastplate of iron to bear off blowes the sound of his wings terrible the taile stinging as a Scorpion ready to hurt every one to be short not unlike to the Chimera or monstre in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Lion before a dragon behinde and a goat in the middle Now certaine it is that these similitudes are not to bee taken properly but mystically as wee have distinguished the forme of them in the analysis partly by their outward proportion as members body partly by their habit and armour and partly by their head by all which is signifyed the power and force of these beasts And it doth so fully agree with the Antichristian clergie as that nothing can bee more evidently spoken But now let us consider the particulars Like unto horses prepared unto battel Horses prepared for warr are wel fenced armed fatted having fierce riders on their backes thereby become very cruel with a blinde force rush terribly upon the enemy With the like cruelty these Locusts beeing fatted and pampered in their cloisters strengthened with the power of Abaddon their rider they furiously oppose the Gospell of Iesus Christ some by railing in their Pulpits by disputations pasquils c. Others by cruel counsels bloody designes as the histories of Emperours but chiefly of the Henries Fredericks Othoes have testified long agoe namely that they more frequent stables then temples better know how to handle bridles then bookes more fitted prepared to occasion and wage warre to the destruction of the Christian common
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
our selves of the clemencie Philantropie of God the judge who wils not the death of a sinner but that he be couverted and live for who shall lay any thing to the charge of Gods elect it is God that justifieth who is hee that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Who shall separate us from the love of Christ shall tribulation or distresse or persecution nay in all these things wee are more then conquerours through him who hath looved us in Christ Jesus Secondly it serves to exhort us considering the spirit saith that our accuser is cast out not troden under foot It is true he can doe nothing against us before Gods judgement seat Neverthelesse he ceaseth not to prosecute the suit against us amongst worldly men whome he stirrs up exceeding lie to wrath and rage therefore we must not give our selves to carnall security but watch and pray having alwayes our loines girt that we enter not into temptation Brightman also interprets these accusations historicallie applying them to the reproaches of pagans against Christians who objected to them that they had their suppers like that of Oedipus that they were incestuous persons and adulterers satisfying their lust in common that they were manslayers and conspiratours against princes cause of all publick calamities as Tertullian in his Apologie witnesseth the which calumnies of whom learnt they them but of the devill that old serpent and father of lies Now howsoever this be true yet is it to be taken in a secondarie sence 11. And they overcame him They to wit our bretheren The third benefit of the victorie and argument of joy is the victorie of the Church militant over the Dragon as if they should say Christ hath overcome him we the inhabiters of heaven rejoyce at the victorie Besides our brethren also have overcome therfore let them likewise rejoyce But how have they overcome By the blood of the Lambe Hence it is apparent in the first place The Lamb Michael is Christ that the Lamb Michael is one and the same viz. Christ Iesus Secondly that the war with the Dragon and the victorie over him was chiefly in the blood of Christ his death resurrection and exaltation in regard therefore the Lamb hath overcome the Dragon the godly also have over come him because they have washed and made their garments white in the blood of the Lamb that is they are justified and sanctified in the blood of Christ so that the merit and victorie of the Lambs blood 2 Cor. 5.14 1 Cor. 15.57 1 Ioh. 5.4 is ours He overcomming we overcome He dying for us we are all dead with him To which purpose is that of the Apostle but thankes be to God which giveth us the victory through Jesus Christ. So Iohn in his Epistles This is the victorie that overcommeth the world even our faith By the blood Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or by reason of the blood and it seems to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the blood as Chap. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the will or pleasure And Chap. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the miracles But whither we read it one way or other the efficient cause of our victory and joy is signified viz. the blood of the Lamb that is the death of Christ by which God is pacified the devill overcome neither doth it unfitlie cohere that it be rendred for or because of the blood in regard it sheweth us the meritorious cause for which the victorie becomes ours And by or for the word of thy testimony Vnto the efficient meritorious cause he addes two instrumental cause by which the Lambes victorie becomes ours ONE is the word of the testimonie Rom. 10.10 that is the Gospel not written or set forth in tables but beleeved and hidden in the hart neither beleeved in the hart onely but also professed with the mouth before the world For with the heart man beleeveth unto righteousnes and with the mouth confession is made unto salvation Therefore he saith not for the testimonie but for the word of the testimonie that is for the ingenuous profession of the Gospel of Christ which Iohn familiarly sets forth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimonie And thus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word The other cause is the constancie of martyrdom not fearing to shed their blood for the faith of the Gospel And this is meant by the expression They loved not their soules unto the death that is their life more then death being willing to lay down the same for the glorie of Christ So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they loved not is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they neglected or contemned their life as Brightman hath well observed It is a paraphrase of the constancie of their faith even unto martyrdom for the name of Christ without which constancy the Dragon is not conquered in respect of us not that all are to lay down their lives but all being called therunto by Christ are to be prepared for it For he which looseth his life for Christs cause doth finde it but he looseth it who layes it not down for Christ Now it appeareth that this song of triumph is to bee extended unto the times of the martyrs under the Romane tyrants before Constantine who then indeed put an end to the martyrdoms of Christians Thus much of the Saintes rejoycing containing the first part of the song and first effect of the victory 12. We unto the inhabiters The other part of the song denounceth wo unto the inhabiters of the earth and sea the particle Wo doth denote deadly calamities as before The third wo shall come quickly This shall be the other effect of the Dragons downfall for seeing he could not effect any thing against Michael and his Angels that is against the constant martyrs of Christ who by shedding of their blood a wonder to bee spoken overcame the Dragon therefore he will now poure forth his choller on the children of the earth and sea Inhabitants of the earth Alwayes in this booke the inhabitants of the earth are taken in an evill sense for the enemies of the Church Antichrists associates The inhabitants of the earth worldliâ—â— men and idolaters as we noted on Chap. 3.10 To these therefore the Saintes in heaven threaten woes because of the Dragon to whom also are joyned the inhabitants of the sea Not fishes or Whales swimming in the sea but men living in Ilands and mariners who generally are very profane Thus Satans universal rage both by sea and land is here set forth They adde the cause of the danger For the devil is come downe unto you It is true satan did never cease from raging
because many subscribe unto it Whosoever therefore the authours be their reasons are to be examined First The third opinion expounded and proved this Beast doth very well agree with the little horne in Daniel cha 7.8 which signifies either Antichrist himself or at least is a type of him as the most learned Christian interpreters do acknowledge for what Daniel speaks of the little horne Iohn doth almost in so many words ascribe unto this Beast that he hath a mouth speaking great things and blasphemies that he makes warre with the Saints and overcomes them and that for the space of fourty two moneths or for a time times and halfe a time c. Secondly this Beast rising out of the Sea and that in chap. 11 ascending out of the bottomlesse pit are undoubtedly one because the figure and time of wrath and warre doth agree and that it is one not onely Arethas and Andreas but also Anonymus Ribera and Gagneus do acknowledge viz. that Antichrist Furthermore this sevenheaded Beast and the Beast on which the woman sits chap. 17. is one and the same altogether as the description shews and shall more plainly appeare afterward Now the Beast there v. 11. without all doubt though in a great mystery denotes Antichrist with his kingdom and seat and therefore the Beast here is to be understood of him also Lastly the attributes of this Beast agree to none more evidently thē to Antichrist First in this that the whole earth with admiration followed the Beast the which thing is most true for the whole Christian world readily indeed honoureth Antichrist as sitting in the temple of God boasting himselfe that he is God and holinesse it self Now the Romanes heretofore did hardly with great force of armes subject the world under their power And as for the Mahumetanes hitherto they have enlarged their Empire onely by slaughters and effusion of much blood Moreover it accords in this that on his heads he had a name of blasphemy and with his mouth he speaketh great and blaspemous things Now howbeit it is true the Romish and Turkish Empire ever hath been and still is very blasphemous yet the Romanes were and the Turks still are blasphemers without the Church and ignorant of God and Christ as the Apostle speaketh of himselfe what he did when he was a Pharisee But Antichrist sitting in the Church of God under the name of Christ grievously blasphemeth the same and will be accounted by his followers a god yea most proudly lifts himselfe up above all that is called god It is true the Emperours Nero and Domitian were sometime so athistically mad as that they would be divinely worshipped But that was nothing in comparison of Antichrists arrogancy whose footsteps are adored by Kings and Emperours Againe in this likewise the agreement stands that he makes warre with the Saints the which thing I grant that the Romanes and Turks have also done But Antichrists warre with the Saints by the confession of all men shall be far more cursed and cruell for it shall not be a civill warre onely as in killing the body and confiscating the estates of men but a spirituall likewise selling tormenting and killing of soules Lastly it agrees that he hath power over every nation kindred and tongues it is true the Romanes did very farre enlarge the bounds of their Empire that so they might be the Lords of the world The Mahumetanes also Lord it far and neare yet without the limits of the Church But Antichrist sitting in the temple of God so far forth as the temple of God or Christian Church did visibly appeare should under the pretence of religion usurpe the Empire as Monarch and Head of all All which things considered I suppose that the third opinion touching the Beast-Antichrist is sufficiently confirmed Notwithstanding if these things are not fully satisfactory to any such then I onely desire that they will rest in the reasons laid down untill they heare Iohn himselfe in Chap. 17. give the interpretation of this mysterie For from that fountain the sence of this place is to be drawn howsoever those interpreters seem to me inconsiderate who apply all the mysteries of that place to this here for they ought to observe that the spirit doth purposely and in great wisdom produce this monstre in foure distinct visions viz. the third fourth fift and sixt acting or suffering diverse and different things that the former things may the more clearly be known by the latter And hitherto indeed such of the Papists agree with our interpreters Who Antichrist should be questioned betwixt us and the Papists The Papists description of Antichrist who acknowledge Antichrist to be noted by this Beast whither wholly considered or in one of his heads But we disagree in judgement about the question who is that Antichrist figured out by this Beast The Papists that the Pope might not be suspected to be he feign such an Antichrist as we have more then once before spoken of to wit a certaine Jew begot by an evill spirit and to be borne of a Iewish woman near the end of the world whom the Iews shall acknowledge for their Messias and who as they say in the space of three years and six moneths shall subdue all the kingdoms of the world yea the Romane Empire also but yet not take up the title of a Romane Emperor seduce the whole earth rebuild the temple of Ierusalem sit and reign there he shall restore Rome which ten Kings having thrust out the Pope had burnt with fire there he shall reign and literally fulfill all things which here are recorded of both Beasts Touching the vanity of which fabulous opinion which al may see was forged for the destruction of the Christian world we have spoken enough before on Chap. 9. and 11. Our Divines on the contrary affirme Antichrist described by the Protestants that no man is more evidently represented by this most monstrous Beast then the Papall Empire or Pope of Rome of whom Alphonsus Mantuanus thus writeth Iohn saith he being to describe Antichrists ravenous extortion venemous rage against the godly types him out under the monstrous image of a horrible Beast which neither could be termed a Lyon or a Beare or any such like creature but one in whom was conteined the fiercenesse of all wilde beasts By this Beast therefore Antichrist is undoubtedly to be understood whensoever then Antichrist is mentioned we need not seek him in Babilon but in the head of the fourth Monarchie to wit at Rome c. Furthermore I see not who he should be save the Pope whose kingdom and tyranny if we compare with the things spoken in Daniel of the little horn it will abundantly appeare that it is be who fully acts all the parts of Antichrist c. This opinion seems indeed to Alcasar to be foolish and vain Alcasars reasons answered but not so unto us in the least but rather he himself is ridiculous in deceiving
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
have little solidity in them for I judge that this habit Imports nothing else but to set forth the Angelicall decencie Angells have no bodies but are spirits yet they take corporall formes for our sakes neither is it meet they should appear naked but some clothing was requisite for them howbeit not common but holy garments such as God of old prescribed to the Priests Levites which were of linnen long white and girded with a girdle In such habit the Angells commonly appeared so Ezech. 9. verse 2. the sealing Angell appears clothed with linnen so the two Angells at Christs resurrection Luke ◠24 Ioh. 20.11 which appeared to Mary were clothed in white and shining garments And againe at his ascention Acts 1.10 Let this suffice 7. And one of the foure beasts Of these beast we heard Chap. 4.6 5.6 6.1 7.11 14.3 One of them gives to the seven Angells the seven golden Vialls We need not enquire whether it were the first or second or why one and not rather two or all four Also in Chap. 5.8 the Elders and beasts had seven vialls but full of odours which were the prayers and thansgivings of the Saints here they are full of Gods wrath The former I leave and retaine the dramaticall Allegory The plagues of Gods judgements are metaphorically called the wine of the wrath of God Chap. 14.10 Wine is drunke out of cups pots and vialls In Chap. 14.10 the third Angell threatned to the worshippers of the beast a mixt cup and full with the wine of Gods fury here hee sheweth how God will dispense the same unto them That great cup he devideth into seven Vialls that is into divers kinds of punishments to be poured out by these Angells A Viall the Greek phiala as it were piala from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drinke as Athenaeus will have it containes so much as a man can drinke at a draught and saith it is greater then a cup which agrees not with the place here for out of this cup the seven vialls are filled with the wine of Gods wrath And therefore the Vialls were lesse then the cup. It is needlesse I suppose to seek a mystery in that they are said to be golden ones for they are so called according to the customary use because Vialls are not wont to be made but of gold or of silver The Epithite of GOD living for ever and ever doth amplifie the heavinesse of his wrath as if he should say This shall be a terrible wrath because it shall endure for ever and ever Thus he signifieth that both temporall and eternall punishment doth wait for the wicked 8. And the Temple was filled with smoake John saw moreover two things which put an end to the preparation First The temple was filled with smoak proceeding from the Majesty and power of God And secondly no man could enter into the temple untill the seven plagues were fullfilled Here he manifestly alludes to the History of the tabernacle Ex. 40.33 which in the dedication thereof was wholly filled with a cloud of the glory of the Lord so as Moses could not enter into it And to the history of the Temple 1 King 8.10 which likewise at the dedication was filled with the cloud of the glory of God so as the Priests could not stand to minister so long as the glory of Jehovah filled the house That cloud was undoubtedly a signe of Gods gratious presence in the Temple and Tabernacle Whether the cloud be a signe of grace or wrath of his approving the worship therein and his hearing the prayers there poured out to God But this smoake cannot be any such signe seeing here is not treated of the worship and prayers of the Saints made in the heavenly Temple But of the plagues of the wrath of God to be hence poured forth upon the adversaries Interpreters therefore are of divers opinions and much troubled about it Most will have it to signifie in the thesis that Gods judgements are unsearchable and however they are most righteous yet are they not so acknowledged untill they are accomplished because this smoake hinders the knowledge thereof the which indeed is true but too generall Others confesse that the smoake is a signe not of grace but of the wrath of God because of the disparatie between the cloud and smoake But yet they do not sufficiently expound wherefore the wrath of God filled the Temple in Heaven and who were kept out of the same and how long Ambrose and Arethas expound this latter as Ribera saith that no man in body and soule shall enter into heavenly blessednesse untill the seven plagues are ended that is untill the Day of Iudgement But what is this to the present matter I acknowledge the allusion of the Histories but I gather another sense from the scope viz that the whole serves for the terrour of Gods adversaries The smoake therefore is a symbole of Gods anger in his Temple The authors opinion and ready to inflict smoake that is horrible blindnesse on Antichristians yea even on their quicke-sighted and most acute Doctors and Sophisters The smoake of Gods wrath Psa 18 9. so as none of them could enter into the Heavenly Temple that is understand the just judgements of God and that these plagues were inflicted on them by God in wrath because of their wicked Idolatry and so cannot repent untill the seven plagues were fullfilled that is never For in Psal 73. ver 17 by entring into Gods Sanctuary is signified the acknowledging of his judgements This sense the events of the Vialls and plagues in the following Chapter will make good unto us This smoake therefore denotes the blindnesse of Antichristians under their punishment It comes not out of the bottomlesse pit but from the glory and from the power of God because it shall be inflicted by his most righteous and powerfull judgement according to the threatning of the Apostle 2. Thes 2.11 Therefore God will send them c. for seeing the Pope raised a smoake out of the bottomlesse pit of hell Chap. 9. verse 2. therefore also he shall be punished with smoak for ever and ever The universall No man I restraine to the Antichristian adversaries who onely shall be kept from entring into the Temple that is from the acknowledging of Gods judgements and from repentance as will appeare in the following Chapter The particle Vntill I understand of eternity as in the saying Thou shalt not go out untill thou hast paid that is never He knew her not untill for never And indeed the plagues shall never be ended because they shall proceed from the glory of the living God and from his anger against the Devill and his instruments for ever and ever The obstinacy and finall blindnesse of Antichristians is signified of which we shall heare Chap. 16.9 They repented not to give glory to God And verse 11. They blasphemed the God of heaven and repented not of their deeds
Chap. 20. unto verse 6. of Chap. 22. This Vision therefore being as it were a Recapitulation of the former doth answer indeed in respect of all the four Acts unto the three Vniversals of the second third and fourth but as it respects the two latter Acts the two particulars of the fift and the sixt Lastly unto all in respect of the last Act which is the Catastrophe of the condition of the wicked and the calamities of the Church because it propoundeth the same very clearly by a far more evident Hypotyposis or description of the last judgement the torments of the wicked the redemption and glorification of the Saints The first Act of this Vision is a Proposition touching the overthrow of Paganisme through the coming of Christ and the propagation of the Gospell unto the Gentiles Satan being bound by the hand of Christ that hee might no longer seduce them and of the various condition of the Church partly bloody under the Romane Tyrants by whom many millions of the Saints were slaine with the sword for the Gospels sake partly most corrupted and afflicted under the Romane Antichrist who forced all to worship him and his Image and to receive his Character all that worshipped not or received not his character he most cruelly persecuted This Act is contained in the foure first verses of this Chapter The analogy and in the first part indeed touching the binding of the Dragon that hee might no more seduce the Nations it answereth to the first Seale of the second Vision where Christ riding on the white horse of the gospell conquered among the nations Chap. 6. ver 2. but in speciall to the woman traveling to bring forth the man-child and to Michael fighting for the woman and overcoming the Dragon in the third Vision Chap. 12. But in the other part touching them that were beheaded it answereth to the second Seal of the second Vision where there came forth a red horse the Church as it were being in blood Chap. 6. ver 4. and to the three former Trumpets of the third Vision Chap. 8. ver 7. Lastly in the third part touching them that worshipped not the Beast it answereth to the fift Trumpet of the third Vision Chap. 9. ver 1. and to the raging of the Beast in the fourth Vision Chap. 13. ver 1. The second Act is an Antithesis of the Proposition so far as it respects the two latter parts declaring the consolation of the godly that were beheaded for the testimony of Iesus and killed by the Beast for denying to worship him that they should live and reign with Christ in blessednesse This Act is mingled with the former The Analogy ver 4. and is continued vers 5.6 and answereth partly to the fift Seale of the second Vision where white robes were given to the soules of the Martyrs crying under the Altar c. Chap. 6. v. 9. partly to the joyfull multitude of the Sealed ones in the same Vision Chap. 7.10 and to the said multitude of Sealed ones standing with the Lamb on the mountaine in Vision fourth Chap. 14. ver 1. as also to the multitude of harpers standing upon the Sea of glasse and singing to God in the Fift Vision Chap. 15. ver 2. The third Act is an amplification of the calamities and Combats of the Church after the thousand yeeres and the loosing of the Dragon under both Antichrists viz. the Western who by the seducement of Satan shall under the name of Christ bring in new Pagamsme the Eastern also who under the name of Gog and Magog shall most grievously trouble the Christian world yet he shall not be able to overthrow the Church God from Heaven protecting the same and casting fire upon the adversaries Chap. 20. verse 7.8 and the first part of verse 9. This Act answereth to the Sixt Trumpet of the third Vision The Analogy touching the foure Angels let loose at Euphrates and with an innumerable Army wasting the third part of the earth chap. 9.14 Lastly the fourth Act shal be the Catastrophe or end of the State of all things terrible indeed and mortall to the Wicked because they shall all be cast with their head the Dragon into the lake of fire that they might cease to rage against Christ and that in the last judgement which is represented by a most evident Type from the latter member of the ninth verse of the twentieth Chapter unto the end of the said Chapter But joyfull and plausible to the church and godly because the face of heaven and earth being renewed in the heavenly Ierusalem they shall enjoy eternall happinesse and glory with God and the Lamb Chap. 21. the whole and the first five verses of Chapter 22. This Act therefore hath two parts in the former touching the punishments of the ungodly it answereth to the Harvest and Vintage of the fourth Vision ch 14. and to the seventh Viall of the haile like Talents in the fift vision chap. 16.21 and to the victory of Christ casting the Beast and the False-prophet and Kings of the Earth with their Armies into the lake of fire and brimstone in the sixt Vision Chap. 19.20 In the other part touching the felicity of the godly it answereth unto the end of the second Vision describing the blessednesse of the godly before the throne serving God day and night Chap. 7. This is the true Order of the last Vision which indeed seemes to be exceeding obscure in the three first Acts thereof and hath diversly troubled all Interpreters But being compared with the former after the manner which I have shewed it shall receive much light that wee may not curiously or dangerously grope in darknesse The Argument Parts and Analysis of CHAPTER XX. THe Dragon is bound with a chaine and by an Angell cast into the bottomlesse Pit a thousand years that be might no longer seduce the Nations In the mean while the soules of the Martyrs and the Conquerours of the Beast and his image do live and reigne with Christ as the Blessed and Holy Priests of God and of Christ the remnant remaining in death After the thousand yeers the Dragon being let loose doth again seduce the Nations and raiseth Gog and Magog to battell against the campe of the Saints but they being consumed with fire from Heaven the Dragon is cast into the Lake of fire and brimstone and the Vniversal Iudgement of the dead is set forth The Parts are three THe First of the Dragons binding a thousand years in 6. verses The Second of his loosing after the thousand yeares and of his attempt vers 7.8.9 The Third of the casting of the devill and all adversaries into the lake of fire from the latter part of ver 9. unto the end of the Chapter In the first part which concernes the binding of the Dragon 1. Is noted the Author An Angell descending from Heaven and the Insiruments the Key of the bottomlesse pit and a great chaine Verse 1. 2. His
as that he could not seduce or hurt none at all neither by his Emissary Angels or by other his instruments as Tyrants Hereticks Antichrist but onely as it is expressed in the Text that he should not deceive the Nations any longer that is uphold Paganisme and hinder the course of the Gospell among the Gentiles Thus I have laid downe my judgement agreeing with other most learned Interpreters before me as Bullinger Junius c. not that I do tye any man unto it but leave it to consideration but they who begin the thousand yeeres from Christs nativity as Aretius or from his Resurrection as Chytraeus or from the time of universall Christianisme under Constantine the Great as Brightman Napier c. although they differ a little in the termes yet all have this common with us that the first thousand yeers from Christs birth is to be ascribed to Satans imprisonment and that the Dragon is now long agoe loosed out of prison There are two other opinions of them who referre the thousand yeeres unto the last times as if they were not yet begun One of the old Chiliasts of which I will speak afterward in verse 5. The other new of certaine learned brethren that these thousand yeeres are not to begin till after the casting of the Beast into the Lake of fire that is after the overthrow of the Papacy Then they thinke that he shall be bound a thousand yeers in the bottomlesse Pit and that the Martyrs which have beene slaine by Tyrants and Romish Popes shall then corporally live again and reigne with Christ in Heaven those thousand yeeres and then at the end of these thousand yeeres shall be the Resurrection of all the rest of the dead and the last Iudgement Now what I thinke in this opinion to be wanting I will here touch onely in a generall way reserving the rest to its place First I cannot approve that these thousand yeeres are not as yet begun nor past because two false Hypotheses are supposed One that Satan hath not as yet bin bound that he should seduce the Nations no longer in Paganisme the which is repugnant to the History The other that the world should yet continue a thousand yeers after the overthrow of Papacy which is repugnant to the divine oracles touching the abolishing of ANTICHRIST by the brightnesse of Christs coming after which to expect a thousand yeers in this world to me feemes very absurd They object that the Oracles of the Prophets are not yet fulfilled Ierem. 30. and 31. Mich. 4.3 unto 8. Mich. 5.9.15 the answer of Christ Act. 1.6.7 Mat. 23.28 Rom. 11.25 But in all these not to be tedious I would first desire them to seeke their thousand yeers Secondly that they diligently consider whether those Oracles spoken of in verse fourth are Prophesies touching the Kingdome of the Martyrs in Heaven or not rather of Christs Spirituall Kingdome and State of the Church of the Gospell on Earth partly already fulfilled and partly not but in time to bee accomplished Secondly that opinion contradicts it selfe For it propoundeth that the Pope before these thousand yeeres shall be cast into the Lake of fire and that Popery shall be abolished and withall that the Pope during the thousand yeeres shall by little and little gather his strength and at the end of the said yeeres joyne himselfe with Pagan Kings to make warre against the Saints But how shall the Pope doe this being in the Lake of fire They answer that the same Pope indeed that is cast into the Lake shall not reassume strength but there may bee some other after him who shall not bee abolished till the brightnesse of Christs comming But this is to dally in a serious matter The ruine of the Papacy in which they fixe the beginning of the thousand yeers we understand not to be the casting of one or two of the Popes into the Lake for many are already cast away but the overthrow of the whole Papacy Here then let them explaine themselves whether they understand it of the overthrow of Papacy in part or totally If they understand it onely in part they must say that Satan hath bin bound above an hundred yeers because since that time Papacy hath gone to decay in Germany and some other Kingdomes which thing Bellarmin also confesseth for saith he Bell. Lib. 3. de P.R. Cap. 21. from that time since you affirmed the Pope to be Antichrist his Empire hath beene so farre from encreasing that it hath alwayes more and more decreased If of an universall or totall overthrow how then shall the Beast gather strength by little and little especially while he is in the lake of fire Thirdly they take up another absurdity against the Text viz. that in the beginning of the thousand yeeres the Martyrs shall corporally live againe and reigne with Christ a thousand yeers whereas the Text expressely speaketh of their soules not of the bodies of the Martyrs neither saith it that they lived again or were raised up from death but that they lived of which in ver 4. Fourthly they frame another absurdity in pretending a two-fold resurrection of the dead One of the Martyrs after the overthrow of the Papacy the other of the rest of the dead after the thousand yeers reigne of the Martyrs the which is contrary to an Article of our Faith I beleeve the resurrection of the flesh that is of all the dead at the last day and it is refuted by experience Again if they understand the overthrow of the Papacy in part seeing this hath bin accomplished more then an hundred yeeres agoe they must shew that the first bodily Resurrection of the Martyrs is also past If totall seeing this shall not bee but by the brightnesse of Christs coming to Iudgement they cannot deny that then the Martyrs also shall be raised with the rest of the dead Fiftly I know not how they can make their opinions hang together for they say that Christ shall come to Iudgement a thousand yeers after the overthrow of Papacy and that after those thousand yeers Gog and Magog shall make warre against the Christians What shall this warre be taken in hand after Christs last comming to Iudgement Lastly this opinion doth fully agree with the errour of the Chiliasts long agoe condemned by Christians of which I will speake by and by viz. in this that the world shall remaine a thousand yeers after the abolishing of Antichrist directly contrary to the Apostle 2. Thess 2.8 affirming that Antichrist shall bee overthrowne by the brightnesse of Christs comming And in that it imports two particular Resurrections contrary to the Scripture touching the resurrection of all the dead together at the last day Onely herein it differs Lib. 20. de C.D.C. 7. that it makes not the thousand yeeres reigne as they Earthly but Heavenly although Augustine confesseth that there were also among the Chiliasts some who beleeved that the spirituall delights in that Sabbath should come
how they lived and reigned with Christ and how long But the matter is not obscure if the words be rightly considered and not wrested against the Scope and mind of the Spirit as the Chiliasts did rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived againe that is How the Chiliasts corrupted the text they rose up out of their Sepuichres and what the Spirit speaketh of the soules of the Martyrs they wrested to their bodies and so feined a corporall Resurrection of the Martyrs a thousand yeers before the last day This first Falshood was the ground of the Millenaries errour against which we must firmely hold too and urge the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived in stead whereof The ground of the Chiliasts error they evilly suborned the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived againe For here is spoken of the soules of Martyrs living in Heaven which as being immortall Spirits could not die with their bodies or be slain on Earth therefore cannot bee said to live againe but as it is in the Text they lived with Christ They object to the contrary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived again as before in Chap. 2. ver 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But both is denyed because these two words doe much differ in sound and in sense and therefore may not be confounded neither here nor in the place alledged Not here because this confusion imports two absurdities ONE Physicall or naturall that the soules of the Martyrs were flaine The OTHER Theologicall that a Corporall Resurrection of an infinite number of the dead shall be before the last Day contrary to the Faith of all Christians taught by Christ himselfe The houre is comming Ioh. 5.28 in the which all that are in the Graves shall heare his voyce and shall come forth They which have done good unto the Resurrection of Life and they which have done evill unto the Resurrection of death Neither before in Chap 2. because Christ in saying which was dead and lived gives us to understand not onely that he was dead and raised againe but also that he lived even while he was dead in the flesh or that he was living in his Divinity to demonstrate his two-fold nature as before we shewed Chap. 1.18 and Chap. 2.8 Adde to this that although it ought there so to bee taken yet here it cannot because of the Arguments following which admit not the same Moreover they urge the Antithesis of the following Verse But the rest of the dead lived not againe By which say they it seemes to bee plaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thence the contrary doth plainely follow viz. that the Holy Ghost by a different word noteth a diverse sense for the Antithesis is not of a contradiction in Synonymaes but of a metaphoricall contrarietie both in the subject and attribute because the same thing is not denyed touching the Remnant of the dead which was affirmed touching the soules of the Martyrs properly that they lived and reigned with Christ But another thing contrary to a happy life Metaphorically that they lived not againe in the first Resurrection for that they repented not which as by and by I shall clearely shew is the proper and genuine fense To returne to the Question The soules of the Martyrs live with Christ How the soules lived and reigned with Christ not onely a Naturall Life for this after death is common to the soules of the Godly and ungodly being immortall Spirits neither onely a Spirituall Life of Regeneration which the Martyrs had before they were slaine on Earth but a blessed and glorious Life which Iohn saw them enjoying with Christ in Heaven They reigned also with Christ not in the Kingdome of Grace which is in this Life but in the Kingdome of Glory which is in Heaven according to the promise I appoint unto you a Kingdome as my Father hath appointed unto me And To him that overcometh Luk. 22.29 Rev. 3.21 will I grant to sit with mee in my Throne even as I overcame and sit with my Father in his Throne But they do wholly erre who suppose that we interpret this clause of the life of Regeneration and of the Kingdome of Grace and thence draw Sophismes for the Chiliasts opinion which shall be treated of in the following Verse Iohn therefore saw the Soules of the Martyrs that were beheaded here on Earth living blessedly and reigning gloriously with Christ in Heaven But how long Those thousand yeers viz. How al the Martyrs lived a thousand yeeres with Christ in which Satan was kept bound in the bottomlesse Pit not that the Martyrs were all slaine together about the beginning of the thousand yeeres and so all of them lived the whole thousand yeers with Christ But he speaketh of a continuall succession that none during the said yeeres in which they were slaine for the Testimony of Iesus or for refusing to worship the Beast did miserably perish but lived blessedly and reigned with Christ in heaven Wherefore in the thousand yeers is a Synecdoche familiarly used in our ordinary speech and in Scripture as before I said For example A man is said to come to day though hee come not in the Morning but at Noone or Evening or A man is said to live or die in this yeer not onely if he live or die at the beginning but also towards the middle or end of the yeer so the Martyrs are said to live and reigne with Christ a thousand yeeres although all of them were not slaine at the beginning but some towards the middle others towards the end thereof Mat. 12.39 Ioh. 2.19 By a like Synecdoche the Son of man was three dayes and three nights in the heart of the Earth and in three dayes raised up the Temple of his body although hee lay not much longer then one day and two nights in the Sepulchre The Iewes were Lxx. Iere. 29.9 yeers in the Captivity of Babylon although Daniel was longer Zerubbabel and they that were born in the Captivity were Captives fewer yeers Gen. 6.3 So God granted from the five hundreth yeere of Noah unto the flood an hundred and twenty yeers unto men although all they that were born within the 120. yeers had a shorter time of repentance c. Away therefore with their scoff of 400. The Martyrs shall also reigne after the thousand yeers Crownes in stead of a thousand Neither is this Synecdoche any way derogatorie to the happinesse of the latter Martyrs slaine by Antichrist for we are not to thinke that they ceased to live and reigne with Christ after the thousand yeeres were ended for they shall reigne with him for ever and ever as wee are taught Revelat. Chapter 22.5 It was enough for Iohn to shew what condition the blessed Spirits should be in those
of that spirituall Resurrection But this cannot bee for it would follow that none did spiritually live againe that is were converted in the thousand yeeres but the Martyrs alone Secondly this absurditie would also follow that the thousand yeeres being finished all which Spiritually dyed did or shall spiritually rise againe the which thing is contrary to manifest experience I answer 1. Again they take up a false Antecedent viz. that in the former member a spirituall Resurrection ought to be understood for the former clause speaketh of no Resurrection whither Spirituall or Corporall but of the happy living of the blessed Soules with Christ for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they lived again but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they lived with Christ which two we deny to be of like force and signification Now from a false Hypothesis or supposition the consequences which are thence drawn are also false Hence 2. the whole conclusion is false because the diverse words lived and lived again make both members or clauses to be of a diverse sense neither are they truely Opposites as was shewed in opening of the Text. III. The Assumption is also denyed that the latter member cannot be understood of a Spirituall Resurrection for a little before we shewed that it ought so to be taken IV. The former absurditie followes not both because to the Martyrs are added the Professours also which received not the Character of the Beast that is who refused to embrace and professe the Papists Religion verse 4. Hence Ecclesiasticall Histories testifie that besides the Martyrs there were alwayes some other professing Christians As also because the Speech is indefinite and usuall in Scripture The rest of the dead were not converted not as if none at all were converted but very few as appeares from a like place Chap. 9.18.20 where at the sounding of the sixt trumpet it is said that the third part of men being slaine the rest repented not the which unlesse it bee indefinitely understood a greater absurditie then this should follow viz. that not one man in the whole world did then repent LASTLY the latter absurditie that the thousand yeeres beeing ended all Spiritually dead should also spiritually rise againe which were much to be wished doth no more follow then that the said yeers being ended the soules of Martyrs and Professours should neither live nor reign any longer with Christ Objec IV. From the same Antithesis If the latter member ver 5. speaketh of the Resurrection of bodies then the former in ver 4. speaketh of a Resurrection of bodies also where it s said of the Soules of the Martyrs And they lived that is lived againe The reason of the consequence is because in every lawfull distribution as this is for who should taxe the Holy Ghost of absurditie members are set downe under the same Genus or generall word Now the Genus here is the Resurrection of the dead I answer The falsitie both of the Antecedent and Consequent of this Objection hath already bin so fully demonstrated that there needs no more be added The reason of the consequence is not solid neither can hence the Holy Ghost be taxed of absurdity both because often a Genus of one and the same name is taken in a diverse signification so the living againe of the dead in this place As also because it were wickednes to deny that to the Spirit especially in this aenigmaticall Prophesie which Philosophers Poets and Orators frequently take to themselves viz. in distributions to oppose things metaphoricall to things proper or proper to figurative for the thing it self Now in v. 4. was shewed that this Antithesis is such Objec V. They who so live againe or rise as they begin to reigne with Christ that is by Christ in Heaven they certainely rise in their bodies But the Soules of the Martyrs are so to live againe or rise in the beginning of those thousand yeeres as that they begin to reigne with that is by Christ in Heaven for John saith They lived and reigned with Christ Therefore c. Answer I. The major is denyed a non causa for to the end that the Soules of Martyrs and Confessours should live blessedly and reigne with Christ in Heaven before the last day a corporall Resurrection is not necessary But at the last day it shall be necessary to the end that the Martyrs both in body and in soule may gloriously live and reigne with CHRIST for ever according to the promise of the Gospell II. The assumption is refuted by the proofe it selfe or by Iohns owne words for he saith not that the Soules lived againe or were raised but they lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The difference whereof children in schooles do understand and hath bin demonstrated ver 4. Therefore the first falsehood so often repeated is a continuall begging of the Question They insist To live and reigne with Christ is to live and reigne after the similitude of Christ or so to live and reigne as Christ now reigneth in Heaven But Christ liveth and reigneth in soule and bodie Therefore the Martyrs not onely lived and reigned with him in soule but in body also I answer I. This glosse overthrows the former for if to live with Christ be to live after the likenesse of Christ in Heaven then it is false that it is to live againe or be raised from the dead on Earth II. The major shall be true after the Resurrection of the dead at the last day when all the Martyrs Professours and Beleevers being raised from death shall in soule and body be allwayes with the Lord 1. Thes 4.17 1. Ioh. ◠2 and see him as he is But before the Resurrection of the dead this is false Otherwise the Soules of such as die in the Lord should not goe unto Christ nor live with him but the Apostle testifies the contrary touching himselfe Philip. 1.23 and of all the faithfull 2. Cor. 5 8 c. Ob. VI. It is agreeable to the justice of God that such as suffered more grievously then others for the confession of Christ should also enjoy longer delight and glory Therfore the Martyrs are to be raised from the dead before the rest of the Faithfull to enjoy the Kingdom of Heaven all those THOVSAND YEERS before the other Answ The major not being universall is false for God doth not all what is agreeable to his justice now or before the Day of Iudgement but will doe the same at that Day See 2. Thess 1.6.7.8.10 Neither is every thing agreeable to divine justice which seemes so to us but whatsoever is revealed in the Scripture otherwise indeed it might seeme to us to bee more agreeable to the justice of God that the Martyrs should presently be raised after their sufferings and be carried with their bodies into Heaven that so they might longer and before others enjoy the Kingdom of glory Objec VII The two Martyrs Rev. 11.11 were
refuted as Eusebius writeth Lib. 7. Hist C. 10. TERTVLLIAN Lib. 3. Cont marcion Lactantius lib. 7. instit Cap. 23. disputes at large of this Fable VICTORINVS PICTAVIENSIS in his Commentary on the Revelat. How uncertain the antiquity of tradition and the authority of the fathers is Austin also himselfe in the aforesaid place confesseth that hee sometime held the same Hence all men may see how little is to be ascribed to antiquitie of TRADITIONS and the authority of the FATHERS For antiquity without truth What is it but the oldnesse of errour Who more ancient then Irenaeus Hee writeth that he was the hearer or Disciple of Papias and Papias of the Apostles Papias on the contrary denyes that he heard or ever saw the Apostles with his eyes Behold antiquity without truth The said Papias received the Chiliasts Fable by tradition of the Elders and drew many to embrace this errour by his authority The fable of Antichrists four yeeres reigne And without doubt from the said Author Irenaeus sucked another fable which by this means was generally received touching Antichrist that hee should reigne not fully foure yeeres in the end of the world for the most ancient Writers were ignorant thereof IVSTIN the oldest Writer extant affirmeth that Antichrist the man of sinne was already at the doore Dialogo cum Tryphone CLEMENT who wrote next to IVSTIN hath not one word of Antichrists three yeers reigne Tertullian who lived at the same time affirmed that Antichrist was neare at hand Cyprian also next to the former writeth Lib. 5. Epist 7. yee ought to know hold Libro Defuga persecut and certainly beleeve that the day of triall is begun already and that the decay of the world and the time of Antichrist draweth on Ibid Antichrist commeth Wherefore the Fables of Papias were not taken on till at length in latter Ages Furthermore the Chiliasts Fable occasioned many which dis-approved the same but were not able to refute it to fall into another errour worse then the former affirming that the Revelation was to bee rejected as written by the Hereticke CERINTHVS Among these were Cajus and others touching whom in EVSEBIVS DIONISIVS ALFXANDRINVS speaketh who opposed NEPOS the Egyptian Others on the contrary to keep up the authority of the Revelation laboured to divide the opinion of Cerinthus and the Fathers as if Cerinthus indeed maintained a voluptuous Millenary kingdom full of lust and riot But the Fathers the spirituall delights of the Saints But Ribera affirmeth Comm in Apoc. 20. N. 26. that there was no difference betwixt the opinion of Cerinthus and the Fathers because Irenaeus Tertullian Lactantius c. wrote the same things about the Millenary Kingdome which are contained in the opinion of Cerinthus And this Dionysius and Caius also an old Writer affirmeth Euseb Lib. 3. Hist Cap. 28. however it be the Chiliasts opinion was by the Christians condemned for ascribing to Christ contrary to the Scriptures a voluptuous and earthly Kingdome and for bringing in contrary to the Apostolicall Faith one and so making a two-fold Resurrection after another the which opinion how improbable it is hath I suppose bin sufficiently shewed so as I trust that such who think it ought again to be renewed as far as concernes the latter part thereof will after the due consideration of these things in the fear of God with Austin change their opinion Now for the refuting of this old Fiction of the Chiliasts which Jerome in the life of Papias calleth a Jewish tradition we may briefly observe that it consists neither with the present Vision nor with it selfe nor with other Scriptures nor Christian beliefe Now this besides what formerly hath bin spoken I will shew by foure clear Arguments First I have made it manifest already that the thousand yeers of Satans binding A refutation of the Chiliasts errour by experience and the Kingdom of the Martyrs with Christ in Heaven beginning from the overthrow of Ierusalem unto Gregory VII that Romish Beast are now past above 548. yeers And yet there hath not bin any corporall Resurrection of Martyrs or Golden Kingdom of Christ on earth The experience therefore which we now see but the fathers could not refuteth this Fiction Secondly 2. From the text That Millenarie Kingdom is expresly ascribed unto the soules of the Martyrs and Confessours when as Austin well observeth they were not restored to their bodies Then I say their soules sate upon thrones lived and reigned with Christ in those thousand yeeres this therefore is not to be applied unto the Resurrection of the body Thirdly This errour as arising from a false Chronologie is plainely refuted 3. From the erroneous chronologie For the Chiliasts following the erroneous computation of the Greekes affirmed that Christ was born in 5199. yeer of the world since which are past 1621. yeers which number being added unto the former would make 6820. yeers from the Creation But thus not onely the sixt Millenary or the thousand yeers which they ascribe to the binding of Satan should bee past but also there should but a few yeers of the seventh Millenary and their voluptuous Kingdome of the Saints with Christ should already have dured above eight hundred the which is refuted by History and experience so that if Irenaeus Tertullian Lactantius c. did now live they should bee necessitated to confesse that they much erred from the truth Lastly the whole Scripture holds forth IV. From the difficulties of the last times Ioh. 18.36 Ioh. 18.20 Mat. 24.21 Luk. 18.8 2. Tim 3.1 that the last times shall not be voluptuous in the least but difficult and sorrowfull unto the Church in this world Besides Christ did often foretell that his Kingdom should not be earthly My kingdome is not of this world The world shall rejoyce but yee shall mourne In the world yee shall have tribulation Then shal be great tribulation such as was not from the beginning of the world unto this time Watch therefore that ye may be found worthy to escape all these things When the sonne of man commeth shall he finde Faith on the earth Through manifold tribulations we must enter into the Kingdom of Heaven This know that in the last dayes perilous or difficult times shall come c. These and such like testimonies of Scripture which speake of the afflicted state of the last times doe abundantly refute the Millenaries Fiction Now wee goe forward with the Text. 6. Blessed and holy is hee that hath part By an Exclamation he extolleth and commendeth unto us the felicity and necessity of the first Resurrection or spirituall living againe by which of old those Rest of the dead in Paganisme and Antichristianisme obstinately refused to live againe by which all and they onely shall be blessed and holy Act. 8.21 Ioh. 13.8 What it is to have part in the first Resurrection The profitablenesse necessity of the first resurrection who have part in the first
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
they are the more apparent Therefore he could not more effectually set forth the excellency and worth of Heavenly good things erewhile promised unto the Conquerours viz. eternall abode with God his everlasting amitie absence of all evill abundance of all good things the Eternall and Heavenly refreshing and last of all the coinheritance with Christ in the new Heaven and the new Earth and of all things that are then by giving a touch on the contrary of the miserable and unhappy portion of the ungodly But the fearefull saith he and unbeleevers shall have their part in the Lake which burneth with fire and brimstone whose horrible judgement hee repeateth from the end of the foregoing Chapter Whosoever was not found written in the Booke of Life was cast into the Lake of fire This part of the judgement he expoundeth more fully that the godly may the more contentedly beare the troublesomnesse of their warfare and miseries in this life which shall shortly be turned into joy and the lesse be grieved at the successe and delights of the ungodly who shortly shall be cast into the torments of Hell fire Furthermore he reckons up eight rankes of reprobates whose names are not written in the Booke of Life unto which all the wicked belong in speciall the worshippers of the Beast and his Zealots are set forth in their colours For of these chiefly it is said Chapter 13.8 That their names are not written in the Booke of Life And truely these wickednesses have notoriously born sway in the Papacy Fearefull These he opposeth to Christs strong champions and Conquerours Fearfull understanding indeed generally those delicate professours who for feare of danger would have nothing to do with Christ nor suffer any trouble for his sake But chiefly noteing those most base Vassals of ANTICHRIST unto whom a servile dread and spirit of fearfullnesse is proper For they are never taught certainely to trust in the mercy of God touching the remission of sinnes of faith and salvation but torment themselves with perpetual doubting false conjectures and feare of beeing deceived all their life time standing in dread of Purgatory and Hell fire Vnbeleeving Such indeed bee all that are Alients from the Faith of Christ Vnbelievers Iewes Pagans barbarous Infidels of whom it is said Hee that beleeveth not in the Sonne of God Ioh. 3.36 the wrath of God abideth on him Yet none are more bitter enemies of justifying faith then Antichrists Zealots for these both by Arguments and force of armes furiously oppugne free justification by Faith They therefore are principally these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnbeleeving seeing the Scriptures of the new Testament usually call other faithlesse men The abominable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient and obstinate Abominable Both actively who abhorre God and Christ and passively who because of their abominable wickednesses are odious to God and men Andreas reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abominable sinners such indeed are blasphemers out of the Church But principally it agrees to the worshippers of the Beast for they imitate the nature of the Beast and his blasphemous mouth against God his Tabernacle and those that dwell in Heaven But what more cursed abomination can there be Cha. 13.6 then for Popish Priests really to sacrifice and kill the Sonne of God under the species of bread in the Masse mortifying destroying and offering him unto the Father if they be beleeved Murderers Such indeed have been all the robbers from Cain Murderers and Nimrod the Tyrants time cruelly spilling mans blood but none are more cruell man-slayers then Antichrists zealots and actors in the Inquisition who for many Ages have indeed by fire and sword killed innumerable bodies of the Martyrs but infinite soules of men by their devilish doctrine Whoremongers Such indeed are all impure adulterers and fornicatours whom God will judge Notwithstanding the Romane Clergy are the chiefe Adulterers and whoremongers who under pretence of vowed chastitie have long agoe polluted the Christian world with whoredomes adulteries sodomie and filthy secret lusts Sorcerers Or such as mingle poysoned cups Sorcerers or serving the devil by magical Art and so are hurtfull unto men Many Popes and Monks have excelled in this kind of wickednesse never was Magicke more used or esteemed of then in the Papacie Never were Kings and Princes in such danger of beeing poysoned as by these men Idolaters Among these indeed are comprehended Pagans who worship false Gods Idolaters for the true Govetous men whose Mammon is there God Epicures who make a god of their belly For all these are Idolaters but no Idolatry is so horrible as is in the Papacie where under the Image of God and Christ and of the Saints Idols of wood stone gold and silver are religiously worshipped and adored All Lyars That is Lyars Pro. 12.12 Iohn 8 44. all Liars and framers of lyes in generall adversaries of trueth of whom it is said Lying lips are an abomination to the Lord Every lyar is of the devill the father of lyes But the Papacy is as the very sinke of falsehood Their head the Pope is a lyar falsely affirming himselfe to be Christs Vicar Peters Successour Monarch of the Christian world Head of the Church and Lord of Kings and Emperours Their Religion and whole worship is false Their doctrine of meritorious works of Purgatory of satisfactions is false Their Doctors are lyars To bee short their blasphemies and calumnies by which they continually defame the Gospell of Christ are most false Thus we see whom the threatning respects Now for the punishment They shall have their part in the Lake An Hebrew Phrase Psa 11.6 Psa 16.5 Psa 63.10 Act. 8.21 Fire and brimstone is the part or portion of their cup Jehovah the part of my portion and of my cup. They shall be the portion of Foxes So PETER to Simon Magus Thou hast neither part nor lot in this matter By an Allusion unto Heires among whom the inheritance is divided into certaine parts that every one may have his due portion Now because he had said that such as overcame should inherit all things Here on the contrary he saith the portion of the wicked shall be in the Lake of fire that is this shall be the inheritance of the ungodly Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the part of them The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them is after the manner of the Hebrews a redundance or over-plus And the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is or shall be is wanting Beza rightly Is assigned to wit the sentence being now pronounced For erewhile he said all that were not written in the Booke of Life were cast into the lake of fire The lake of fire Lib. 20. de C. D. c. 14 Touching this Lake of fire and brimstone we need not with idle Sophisters dispute what kind of Lake it is and where and what kind of fire Elementary or not AVGVSTINE This fire saith he in what
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
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