in the dayes of the prophesy of these witnesses But would not this be verie false and absurd according to the letter For how should Antichrist in so great and continual a famine lead such mightie armies and obtaine so many great victories over most potent Monarchs Therfore this also is here to be understood as in ver The foure yeers standing of Antichrist refuted 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing that these witnesses have power to shut heaven that it rain not in the dayes of their prophesie spiritually This they shal doe by the power of the keyes shuting the kingdom of heaven that the grace of God raine not upon the contemners of the Gospell because they condemn the preaching of the witnesses as a most pestilent heresie The heavenlie raine therefore moistening the drie harts shall not fall upon them for they shall not be any whit the better by the preaching of the Gospell but shall seek for eternal life in their own merits Popish pardons and paenal satisfactions whatsoever they shall pretend touching Christ or his free grace These wordes therefore It shall not rain in the dayes of their prophesie doth wholy concern the Antichristian adversaries on whom the rain of the Gospell as we said before shall not come but onely plentifully moisten the Church of Christ Hence also we may understand that the time of the witnesses prophesying was not before properly defined by 1260 dayes but by a certain allusion unto the historie of Elias 1 King 17 Iam. 5.17 For the three yeeres and six moneths in which it rained not in his time doe make just so many dayes And they have power over the waters The fift title is their power of turning the waters into blood To turn water into blood and smiting the earth with plagues as often as they will by a manifest allusion unto the historie of Moses and Aaron who turned the Aegyptian waters into blood smote Aegypt with tenplagues untill at last Pharaoh being drowned in the red sea the people were brought out of the house of bondage Thus we see these things must also be spiritually understood For when the Church shall be held captive under the Romish Pharaoh and sigh to God under her oppression then shall the two witnesses Moses and Aaron come that is God will raise up one or more faithfull teachers of the Gospell who by the preaching of Christs free grace shall indeavour to set free the Church out of bondage But Pharaoh shall not hear them therefore these shall turn the waters into blood and smite the adversaries with plagues as often as they will that is not once but many times like as Moses of old smote Aegypt ten times Now this they shall doe by threatning plagues against these spiritual Aegyptians on whom God will take vengeance because of their contemning of the Gospell by sending wars seditions droughts famines pestilence and such like evills which have since the rising of the Gospell been spread over the Christian world as the complaintes of the common people doe testifie who impute these miseries to the doctrine of the Gospel And indeed not altogether without ground for the Gospel is the occasion thereof yet onely by accident for not the word but the contempt of the word drawes down plagues from heaven upon the sons of men Now the witnesses are said to smite the earth How the witnesses shall smite the earth God smiting the same upon their threatnings and sighes which the Lord hearing doth punish the malepertnes of the world with plagues We need not therefore make any matter of their calumnies who impute the fault of these evils unto the Gospell We confesse indeed that it is the cause but how not by any fault of the Gospell in it self and therefore unjustly imputed but by accident For the cause in it self is the idolatrie of Antichrist and his rage against the doctrine of Christ Iesus We have heard what the witnesses shall doe and effect both in the Church and touching the faithfull as also in and against the adversaries Now followes on the contrarie what the enemies shall doe and effect 7. Moreover when they have finished Hitherto we have spoken of the general and special prophesie of the measuring of the temple or the power and ministery of the two witnesses Now followes the martyrdom of the witnesses For Antichrist will not sit still while these doe prophesie but prepare himself to warre against the witnesses overcome and kill them cast their carkeises with contempt into the streets so rejoyce with his followers over the slaine But however the witnesses be put to death yet prophesie shal not be extinguished but a tenth part of the great citie shall fall by an earthquake the martyrs shall again live be taken up into heavenly glory This therfore is the amplification of the Third Act or Antichristian persecution which in a diverse event shall continue unto the end But that which followeth seemes to be contrary to what we heard before touching the power of the witnesses in that it is sayd they shall devour their adversaries with the fire of their mouth smite the earth with plagues as often as they will Now here they are killed overcome by the Beast This is already answered on ver 5. For it doth well agree that the witnesses shall overcome bee overcome They overcome in the goodnesse of their cause by their spiritual power warre victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually as it is v. 8. because the doctrine of the Gospell notwithstanding all Antichristian opposition shall break forth confound the lyes of the Beast weaken his kingdom On the contrarie the Beast shall imploy his spiritual secular weapons against the witnesses by tyranny overcome kill them The Beast overcoming the witnesses is Antichrist This Beast ascending out of the pit is that self same Angel of the bottomlesse pit Abaddon the king of Locusts spoken of in Chap. 9.11 that is Antichrist as Ribera also Gagnaeus Anonymus confesse For this Beast hath his seat in the great city Babylon Rome as shall appear Chap. 17. v. 9.18 which in the following verses is called Sodome Aegypt Jerusalem spiritually For Antichrist shall rage more cruelly then any beast against Christ but touching the Beast more largely on Chap. 13. Now let us see when with what successe the Beast maketh war against the witnesses When they have finished their testimony Before it was called a prophesie here a testimony by which name John familiarly notes the doctrine of the Gospell This being ended the Beast shal make war against them but they shall finish the same as the Papists say after they have preached 1260 dayes or three yeeres an half The fable of the four yeeres refuted But this fable we have before refuted here it is apparent that it cannot consist For after 1260 dayes the Beast shal slay them triumph thereat Therfore they shal
ancient of dayes was like the pure wool Dan. 7 9 This reverend hoarenesse or whitnesse of haires noteth out prudency and wisdom for Christ is the wisdome of the father So also eternity is signified by it For hoarenesse cometh by multitude of yeares And it is compared to snow and to the whitest wool For snow is very white Ps 51 9. Isay 1 18. Therefore David prayeth that hee might bee washed with hypose and he should bee whiter then snow And in Isaiah the Lord saith though your sinnes bee as searlet they shall bee as white as snow though they be red as crimson they shall bee as wool This colour like snow noteth out purity so that Christ appeareth to Iohn in hoarenesse venerable in prudency reverend in purity innocent and age eternall Some by the head understand his divinity others the father because God is said to bee the head of Christ But the allegory is not in the word head without which it would have seemed an imperfect body but in the white snowy haire His eyes as a flame of fire From Daniel chap. 10.6 his face as the appearance of lightning and his eyes as lamps of fire sâ—ery eyes doe manifest the fiery heroick and terrible motions of the hart Hence in Chap. 19 11 Christ comming to take vengeance in a terrible maner on the enemies his eyes appeare like flames of fire because in his wrath hee will consume the wicked like as fire doth the chaffe but in chap. Rev. 2 23. 2.23 the fiery eyes of Christ doe nore his alseeing presence entring into the very hidde things of man And whereas hee calleth himself the searcher of the reines and hearts It shewes that no â—â—un can shunâ— his presence neither debeive him 15. His feet like unto fine brasse Dan. 10.6 his feet like in colour to polished bâ—asse some doe take the word rendred fine brasse to signifie a kinde of frankincense hard like copper which they call thus masculum others for such copper as is digged out in the mountaine Libanus The old interpreter rendreth it aurichalcum a kinde of metall which commeth neerest to the colour of gold which in old time was of a great price The Germans and so Luther translate it Messing fine brasse And it is apparent that by it the divine power of Christ his unparaleld strength stability and constancy is declared The fathers interpret it of the humanity of Christ which was tryed in the fyery furnace of his sufferings and at length advanced to the brightnesse of his glory Andrtas in those words searcheth deeply after divers allegories but wee passe by his subtilities as having indeed but little solidity in them His voice as of many waters Dan. 10 6 the voice of his words as the voice of a multitude First hee heard his voice like a trumpet and now like to many waters which violently running thorow rocks and stones make a terrible noyâ—â— neither can they be stopped with any power or force as may be seene as the swift fallings of the river Nilus and the Ryne It noteth both the vehement and terrible voice of Christ as also the power and efficacy thereof piercing into the very 〈◊〉 and mindes of the hearers for the conversion of the elect and terror of the wicked The which voice could not be hindred by any adversary power whatsoever but it was spread large and wide unto many peoples which is signified by the many waters Revelat. 17.15 16. And he had in his right hand seven starres The 20 vers sheweth that by the seven starres the seven postors of the Churches are to be understood they are compared to starres because they ought to shine like starres to their flocks by the light of their life and doctrin They are in the right hand of Christ because it is be thâ—â— giveth them to the Churches and governeth them by his word and spirit and preserveth them by the right hand of his power and lastly worketh through them salvation for his Church so that this commendeth to us the dignity of the teachers of the Church Out of his mouth went a sharpe two edged sword This is explained Chap. 19 1â— Revelat. 19 5. out of his mouth goeth a sharpe sword that with it hee should smite the nations and he shall rule them with a rod of iron 〈◊〉 which serveth for the comfort of the Godly who confidently trusting on Christ the judge ought not to fear the power of the enemies moreover the doctrine of the Gospel may also be understood by it which Christ by the word of his mouth hath brought forth unto us Ephes 6 17. Heb. 4 22. out of the bosome of his father the which Paul compareth because of its piercing nature to a 〈◊〉 edged sword And his countenance was as the sun Dan. 10.6 his fare was as the appearance of lightning by which is meant either his divine majesty or else that great glory unto which the humanity of Christ is exalted being set at the right hand of God which glory though it giveth immortality to the flesh yet taketh not away the nature thereof as Augustine writeth to Dardanus The lightning can not wel bee looked on without hurt to the eyes So the brightnesse of the sun as high noone day dazzels the eyes of the beholders for the greater light darkens the lesser even such is the exceeding glorie of Christ as that it can not be looked on Matth. 3 43. The just also shall shine as the sun in the kingdom of the father but the body of Christ doth shine as the sun in his full strength by which is noted the excellency of Christ the head above the members Alcasar doth compare this brightnesse of Christ to the admirable glorie of the Romish Church after the conversion of the empire saying the Church of Rome doth properly and truly set forth the meaning of that shining brightnesse which commeth from the countenance of Christ which exposition the very lesuites I beleeve can not read without laughter For then Christ did forget to write an epistle to this church wherby to coÌ„fer this glory upon her but I passe by this mercenary clawback who perhaps in stead of conversion would have written the eversion of the empire And when I saw him Now Iohn sheweth how hee was affected with the vision by reason of the glorious brightnesse of Christs majesty he falleth downe as dead the like wee read of Daniel chap. 8.18 for such is the great weaknesse of the most holy men of God that they are not able to behold the divine majesty for God is a consuming fire but how then shall the wicked stand before his dreadfull presence surely they shall melt away as waxe before the fire As for allegories I passe them by And he laid his right hand upon me As a hand touched Daniel in whom there remained no strength when hee saw that great vision and set him upon his knees and upon the palmes of his
afterward fell from the hight of the Catholick faith unto the herefie of Arianisme To him was given the key of the bottomlesse pit that is power to set up the Arian heresie by which meanes the Sunâ—â— became dark for he denied Christs divinity By the are he understands the Church beeing enlightened by Christ as the aire takes its light from the visible sunne The Locusts are the Vandales Gothes who beeing infected with Arianisme much afflicted the Churches in the East c. The opinion of Rupertus I am ashamed to relate The strange opinion of Rupertus who applies this to the apostasie of the Israelites and to their punishment by the Mâ—abitas Philistinas after the death of Iosuah Now we know that such things as were past are not here revealed unto John but that which should afterwards shortly come to passe Alcasare opinion is yet worse who will have this starre to be the Law of Moses Alcasars opinion the which saith hee as comming down from above so presseth men that thereby concupiscence and evill desires the which he makes to be the Locusts are accidentally wrought in their hearts Ad calcem tomi tertis in prima editione Bellarmine confesseth that he dares not rashly pronounce any thing concerning this dark prophesie And yet in the mean while in a long oration or rather a satyrical invective consisting almost of as many lies as words he most rashly pronounceth Luther to bee this starre The smoake ascending out of the pit to be the doctrine of Luther and that the innumerable multitude of these horrible Locusis doe most lively expresse his disciples But this whole fiction is so ridiculous as indeed Alcasar himself derides it I wonder saith hee that he did not also referre it to the fall of Judas But how should Luther a poore and obscure Augustine Monke bee this great starre he saith though he were poore yet hee became rich though at first he professed abstinencie from marriage yet afterward hee tooke a wife of a Monke became a states-man I answer by great falling starres none can properly bee signified but great and mighty praelates and therefore I wonder why be upbraideth Luther with his riches seeing he neyther had nor left any behinde him now although it be true he was poore but no worldlie politician onely aprofessour of divinitie yet indeed he had many rich adversaries and among the number Bellarmine himselfe was not the least who of a Monke became a mightie Politician famous Cardinal If Luther therefore fell from heaven because according to the Apostles Cannon he was married then Bellarmine may as well say that the Apostle in commanding a Bishop to be the husband but of one wife doth thereby throw down the starres from heaven But the very truth is Bellarmine by this his wantonnesse of wit indeavours to darken this vision that so he may preserve the Popes reputation as if by this falling star he were not typed out besides he would dissipate this hellish smoake if he could from popery least hee himself should be accounted as in truth he is a leading and chiefe locust among the rest These things I thought good to rehearse that I may not seem to despise the opinions of other interpreters and that the reader among the variety of expositors may take what he liketh best and the rather because this prophesie is somewhat darke notwithstanding if all things bee well considered it will easilie and undoubtedly appear that by the fal of this great starre nothing else is praefigured but the apostasie of the Romish Bishop who makes himself head of the Church together with his devised Hierarchie I will therefore not out of any sinister affection but truely as the things are according as the Lord hath made me to see now come to expound everie particular leaving it unto the judgement of the reader It is plaine that by starres in the Revelation are noted not Emperours or earthly kings but Bishops and teachers of Churches by great starres therefore are meant not the inferiour ministers or Bishops as they are called but prelates of higher note and ranke Now the reason of the analogie I have shewed on Chap. 1.20 Mat. 5.14 to wit because Bishops ought to shine like starres in sinceritie of doctrine and holinesse of life they ought I say to bee the light of the world And hence it is that with the Catholick Glosse Morelius Alphonsus Bullinger and other learned interpreters I understand this great starre fallen from heaven to signifie some chiefe and eminent Bishop By his fall from heaven into the earth is signified his apostasie from the heavenly truth unto earthly doctrines of humane traditions But who should this bee In the third trumpet the great star falling from heaven was the Bishop of Rome who beeing accounted by Constantine as a God on earth and enriched with wealth and power above measure began to swell with great pride whereupon the successours of Sylvester by meanes of the Emperours decree began to fall upon the third part of the rivers and fountaines of waters that is leaving the studie of heavenly things affected an earthly dominion and power over the Churches and Bishops of all Europe which hitherto was the third part of the world and by bringing in pernicious superstitions and worship of idols made the waters bitter to the destruction of the Eastern Churches Now this great starr fallen from heaven is not another but the verie same For it is to be observed that Iohn saith not as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fell from heaven neyther saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I saw to fall although the Latine version and Beza also so render it but he saith I saw the starre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fallen or which did fall at the sounding of the third trumpet Now here he sees the adjuncts and effects of the same Star beeing far more grievous then before At first he saw it to fall upon the third part of the rivers and waters making them bitter with wormewood so as they became mortal to many Yet was not the same a total corruption and Apostasie But now he sees this starre fully fallen neither vanished away nor perished in the waters but sticking fast like filth unto the earth as doe slimy and thick vapours which fall from heaven He saw also the key of the bottomlesse pit given unto him to open therewithall the bottomlesse pit c. by which was represented unto Iohn a worse shape or condition of the Romish chaire The rising of the Romish Antichrist described viz. it s total apostasie and monstrous corruption By which it is plaine that in this place the rising of the great Romane Antichrist is described For to what other Ecclesiastical person I pray you can these things possibly be applied And indeed Gregorie makes him to bee the Antichrist who should affect the title of an universall priest the which thing Boniface the third did three
Lord and restore the tribes of Israel And 44.16 Enoch was translated into Paradise that he might give repentance unto the Gentiles Matt. 17.11 Helias shall come restore all things And Rev. 11.3 I will give to my two witnesses c. Secondly by the authoritie of Fathers as Hilarie Hierom Origen Chrisostom Lactantius and Austin who affirm that the two witnesses are Henoch and Elias who shall come against Antichrist Thirdlie by reason because otherwise a reason cannot be given why these two were taken up before their death and yet live a mortall life and must dy at an appointed time But verely that in Luk. The Papistical fable refuted 16.29 doth plainely contradict this fable for Abraham shewes that none are to be exspected to come from heaven and preach unto the world but that Moses and the Prophets are to be heard This whole text also touching the martyrdom of the two witnesses with the events that follow therupon doth strongly make against this fiction For how unlikely is it that those two holy men who were taken up into heaven live with God should againe return into this mortal life to be cruelly murdered by the beast And how should it be that their carkeises lying in the streets of the great city should be seen in the space of three dayes a halfe of all peoples nations tribes tongues what shal all the whole world in so short a time flie like Eagles to Ierusalem to behold two carkeises And how shall they all rejoyce send gifts to each other in three dayes time How can two onely within fourty two moneths by their prophesie torment the inhabitants of the whole earth certainly the thing it self speaketh that this place cannot nor ought to be understood according to the Letter And therefore there is some other mysterie in it which Hierom seeing thus writes in Epist. 46. to MARCELLA if saith he we follow the litteral interpretation then we must rest in the Jewish fables that Jerusalem shal be built again and sacrifices offered in the temple to the weakning of spiritual worship and strengthening of carnal ceremonies To the first I answer that the scriptures alledged make nothing at all for the matter Bellarmins arguments answered For the prophesie of Malachie speakes not of a returne of Elias out of Paradise but of John the Baptists preaching in the power and spirit of Elias for so the Angel interprets it to Zacharie Luk. 1.17 He shall goe before him in the spirit and power of Elias to turn the harts of the fathers to the children c. So Christ himself speaking of John Matt. 11.14 saith If yee will receive it hee is Elias which was to come namely according to the prophesie in Malach. 4.5 teaching us how that prophesie was fulfilled in Iohn the Baptist Bellarmin insists on the contrarie that Elias is to come before Christs last comming For it is said I send him before that great and terrible day of the Lord shall come But this is not of necessity to be understood of the last day of judgement because the first comming of Christ was also great by the mysterie of his incarnation and miracles and terrible to the wicked witnesse Herods and the Iewes trembling But be it granted that Elias shall also come before the last day Yet Malachie saith not that he shall precisely come three yeeres an half before the judgement The former place of Ecclesiasticus makes lesse for the fable both because it is aprocrypha and so proves nothing as also because the Latine reading is faultie as differing from all Greek copies Of Elias it is said Chap. 48.10 Thou art written for reproofes in times to pacifie the anger of Gods judgement in wrath to turn the heart of the father to the child and restore the tribes of Israel The which things he is said to have done not after his translation into heaven of which it followeth afterward in vers 13. but in the time of his prophesying on earth The other place of Ecclus 44.16 is thus in Greek Henoch pleased the Lord and was translated beeing appointed an example of repentance unto the Nations But the old version thus renders it falsly that he might give repentance unto the nations Now while he lived he was an example of repentance unto those of his time The place of Matt. 17.11 doth manifestly speak of the Baptist For Christ there plainlie affirmes that Elias was alreadie come to wit the Baptist whom they acknowledged not but put to death That which goes before Elias indeed shall first come and restore all things doth not make any thing for the fable but the place confirmeth Malachies prophesie that is as Elias was certainlie to come so now he was already come and that the same prophesie was fulfilled in the Baptist It was the opinion of the Scribes that Elias the Thesbite should come before the Messias who because he was not as yet then come therefore they denied Christ to be Messias But Christ declares the false hood of their opinion because not Elias the Thesbite but John the Baptist was prophesied of by Malachie But the Baptist did not restore all things how then is he Elias yea but he did restore all things according to the limitation of Malachie and the Angel in Luk. 1. For he prepared the way of the Lord turned the hearts of the fathers unto the children c. The opinion of the Fathers without the scriptures proves nothing neither do the fathers agree in one some will have the two witnesses to be Elias and Henoch Others Elias Elisha Others Elias Moses Others Moses and Aaron because they turned the waters into blood Others Elias and Jeremie Now if any desire to know more of the dissentions both of the old and latter writers about these witnesses Vestigat p. 578. he may read in Alcasar foure wayes of opinions The FIRST way saith he is interpreted of two men beeing to preach in Antichrists time The SECOND of Antichrists time indeed but not of two men The THIRD of two men but not of Antichrists time To be short the fourth neyther of two men nor of Antichrists time Againe every of these wayes are devided as it were into diverse divisions of Pathes and other things there following Hee himself goes in the fourth way the worst and falsest of all The two witnesses he makes to be two great vertues WISDOM and HOLINESSE as preachers of the Gospel in the primitive Church against the Iewes which new opinion needs no refuting seeing it is manifest that here mention is made not of qualities but men preaching against the Beast or Antichrist They who will have these to be precisely understood of two men would have had more shew of reason in applying the same to Iehoshua Zerubbabel seeing they two Zach. 4.3 are called two Olive-trees two candlesticks unto which these two witnesses are here likened ver 4. To his reason I answer that it is
oppression for to purge the doctrine of the Gospel from the filth of poperie These are said to be two not individuallie for what can be more absurd then to thinke that Christ should have onely two witnesses Antichrist having in the mean while many thousands of Locusts But two that is a few who should suffice to hold forth the truth in all times even as in judgement by the testimonie of two or three every thing is established Secondlie two definitely because as God of old was wont to use the ministerie of two worthies in the execution of his singular and special workes one of them commonly being a civill the other an ecclesiastical person Thus he sent Moses Aaron to Pharaoh Ioshua Caleb to spie the land Elias Elisha unto Ahab Zerubbabel and Ioshua to bring back the people out of Babylon to restore the worship temple of Ierusalem unto whom there is here a manifest allusion in v. 4. so he raised up under Antichrist for the most part two speciall instruments among his witnesses for the maintenance of his truth as Iohn Husse Ierome of Prague whom the Locusts of the Councill of Constans most cruelly burnt against the publick faith In our Fathers dayes Luther and Melanchthon in Saxonie At Argentine Bucer and Cariton In Helvetia Zwinglius and Oecolampadius In France Farellus and Calvin and so others in other places Furthermore he described the power of the witnesses by many excellent and wonderfull phrases taken out of the historie of the chiefe prophets viz. Their enemies that would hurt them they shall devour by the fire of their mouth as did Elias and Ieremie shut heaven that it raine not for three yeeres and sixe moneths as did the said Elias Turn waters into blood and smite the earth with all manner of plagues as Moses and Aaron smote Aegypt by which allegories is signified that at length the preaching of the Gospell should goe forth with such force efficacie as that no opposite power or threatnings should be able to hinder the same Notwithstanding however they shall finish their testimony yet they shall prevaile little against the Beast for the Beast shall warre against them overcome and kill them by drawing out both swords as we have declared Neither shall the Beast be satiated by oppressing the witnesses but shall cast forth their dead bodies as dung to the scorne of the common people into the streetes of Rome the great citie which is spirituallie that is allegorically called Sodome because of Sodomiticall filthinesse reigning therin Aegypt because of their Aegyptian idolatrie darknesse and obstinacie against Christs ambassadours and Ierusalem because of their wicked cruelty daylie crucifying the Lord Iesus Christ both in his members as also as much as in them is destroying him now glorified in the heavens in their daylie sacrifice of the Masse Thus far we formerly went in our interpretation Now we goe forward 9. ANd they of the kinreds shall see The publick rejoycing of the Christian world in the contumelious oppression of the witnesses of Christ is here signified for they are so far from commiserating of them as on the contrarie they altogether approve the Beasts cruelty in sulting triumphing over their dead bodies as conquered enemies This is the summe of the two verses in which is aggravated both the cruel inhumanitie of the Beast his followers and the ignominious condition of the witnesses But wherefore To the end that seing it to come so to passe we should not be offended as if some strange thing happened unto us For the spirit here foretelleth it as Christ also said unto his disciples yee shall mourn but the world shall rejoyce Ioh. 16.1.2 Yea the time commeth that whosoever killeth you will thinke that he doth God service But the comfort by which the witnesses should raise up themselves is annexed Let us consider the words And shall see to wit the men of this world for Antichrists rage shall not be secret but he will publickly oppose warre against the witnesses of Christ neither shal a few onely see it But they of the people and kinreds and tongues and nations to wit all people c. Which Ribera rightlie interprets of all those nations which shall cleave unto Antichrist And therefore it is false that the Iewes onely shall cleave unto him For his kingdom shall be spread over all peoples nations and tongues that is the whole Christian world shal close joyne with him Let us not therefore be moved with the vain boasting of the Papists because of the largenesse of their Church that all kings princes great men and peoples of the Christian world follow the Pope a few poore and obscure men onely excepted who professe the Gospell As if the multitude of strayers could excuse errour or that it had not been foretold by the spirit that so it should come to passe The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see here used is changed in 11 vers into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to contemplate diligently with pleasure So that they shall see the dead bodies of the Saintes with great delight joy for all shall applaud their king as if his tyranny were just and righteous yea and that in killing of hereticks he did a divine worke But how long shal they see them Three dayes and an halfe For so long their carkeises shal lie unburied Romish writers doe not agree about this time What is meant by the three dayes and an halfe Lyra applies this whole historie of the witnesses unto Iustinian an Eutychinian Emperour who by Belizarius banished Pope Sylverius imprisoned Mena the Bishop and this he will have to be the three yeeres and an half Rupertus doth scarselie agree with himself for one while he takes it definitely for three yeeres and an halfe another while indefinitely for a short time Ribera understands it properlie of three dayes and an halfe Alcasar applying it to the Iewish persecution leaves it indifferently to be taken either for so many yeeres or moneths But to take it in any of these wayes The fable of Antichrists reigning three an half yeere refuted the fiction of Antichrists three and an halfe yeeres reigne is thereby refuted For if Antichrist even after that the witnesses are slaine who had prophesied during the three yeeres and an halfe of his kingdom shall see rejoyce three dayes or yeeres and an halfe over their dead carkeises then it must needs be false tha the is precisely to reigne three yeeres and an halfe for by that account he shall either reigne seven yeeres or at least more then 1260 dayes Our interpreters also are not of one minde about it yet agree in the maine argument scope Io Foxe applies it to the councill of Constans which precisely dured three yeeres and an half So long therefore the carkeises of the two witnesses Iohn Husse and Ierome of Prague did lie in the streetes of the great city that
functions in divers Visions should also be represented under divers Types as sometimes being called the Son of man otherwhile a Lambe a Lyon an Angell c. He is said to come out of the Temple the which Iohn in Chap. 11.19 saw open in Heaven for the Temple especially the Sanctuary was a figure of Heaven Heb. 9.2 so then he came out of Heaven from whence the Iudge shall come We see that all things are dramatically acted in this Revelation for as in Comoedies among men divers persons comming out of divers Scenes do act their parts on the Theatre so it is in these Visions to the end we might more easily perceive Heavenly things by a certain similitude of things done amongst us 18. And another Angell came out from the Altar Seeing the former Angell having the Sickle was Christ the Iudge We therefore do rightly understand this Angell to be some chiefe Minister of Christ whose Cry Thrust thy Sickle is not a commanding voyce or admonitory as if the Iudge were slack in his Office but supplicatory desiring him not to deferre the Iudgement any longer but to execute the same because of the inveterate malice of the world as in verse 15. He comes out of the Altar Or from the Altar that is from Christ who is the Heavenly Altar namely as a Herauld who in the name of all the rest proclaimes the time of the last Iudgement testifies the desire of all the Heavenly Powers for the vindication of the Church and punishment of the adversaries and offers as it were his most ready ministery to the Iudge Having power over fire Hence we learne saith Andreas that God hath set the angelicall powers as administrators of things created by him One over Water another over Fire Dan. 10.13.20 another over another part of the world This exposition I do not altogether reject seeing the Scripture other where testifies that some Angells were set over particular Kingdomes Yet I neither will affirme nor deny whether some are set over one Element others over another because afterward in Chap. 16.5 What is meant by this fire mention is made of the Angell of the waters Neverthelesse it is clear God useth them to execute some one judgement some another Furthermore what this Fire is over which he is said to have power is diversly disputed some understand the fire of the holy Ghost But no created Angell can have power over the holy Ghost who is the eternall God Others the fire which shall consume the world as if this Angell who is said to have power over fire should set the whole world on fire But God shall need no Incendiaties to burne the World Ribera hereby understands the fire of the heavenly Altar by which the Sacrifices of the Saints were burn'd probably indeed but by an allegory not safe enough for seeing the sacrifices of the Saints in Heaven are their prayers and thanksgivings by which they allwayes praise the Lord I see not how it agrees to Christian beleife that any created Angell should have power over this fire But I wonder that none have applyed it to the fire of Purgatory Bede applyes it to the fire of Punishment which Ribera approves not because the punishment of the wicked is here Metaphorically figured not by fire but by the Wine-Presse of Gods wrath yet a little before we heard that the ungodly should be tormented with fire and brimstone the smoake whereof should ascend up for ever and ever This interpretation Bullinger followeth and we also approve of for fire in the Psalmes and generally through the whole Scripture denotes Gods plagues and punishment on the wicked the which he executeth by his Angells This Angell therefore hath power to wit ministerially over Hell fire because by this Angell or by these Angells for it may be an Enallage of the singular for the plurall Christ the Iudge will cast the tares into eternall fire which agrees with the Parable of Christ Mat. 13.42 They shall cast them into a Furnace of Fire And gather the Clusters of the Vine of the earth A Vine doth sometimes denote the Church Isa 5.1 Mat. 20.1 Into which the Lord sends divers labourers to dresse the same But here it signifies other the Church of malignants or the world of ungodly men therefore he calls it the Vine of the earth for the whole multitude of the wicked who are not those ripe grapes which the Lord looked for and found not in his Vineyard Isa 5.2 but it is taken in the evill part for the wild unripe and sowre grapes which God in wrath threatens to cut off And they are said to be ripe not for new Wine but Verjuyce because when the wickednesse of the ungodly is grown to its full ripenesse destruction ruine necessarily followes 19. And the Angell thrust in his Sickle The execution will be short for the Iudge when the houre is come shall without any let cut downe the Vintage of the earth that is execute wrath on the wicked by casting them into the great Lake of Gods wrath The lake of Gods Wrath is great Hell metaphorically is called the lake of Gods wrath or the place of infernal torments for as the clusters of the Vine are troden in the Wine-presse so the Reprobates shall be punished in bell It is great that is large enough to containe all the multitude of the wicked that perish A large Vintage requires a spatious place now this Vontage shall be the greatest to wit of all the wicked even from Cain the first parricide 〈◊〉 the last 〈◊〉 which shall be death And therefore the lake must be great 20. And the Wine-presse wa◠troden without the City This shall be the thrusting of the wicked into eternall torments Without the City viz. the Heavenly Ierusalem which is described Chap. 22.15 Without shall be dogs and sorcerers and whoremongers and murtherers and Idolaters and whosoever loveth and maketh a lie which is the proper description of the Grapes of the Vine of the earth to be troden in the great lake of hell and to be cast forth into utter darknesse where shall be weeping and gnashing of teeth And blood came out of the Wine-presse The Scripture is wont to call red wine the blood of the grape of the like rednesse thereof Here he calls the liquor flowing out of the lake Blood not by reason of the colour but to denote the bloody and horrible kinde of punishment that is to befall the wicked for seeing they could not be satiated with the blood and slaughter of Saints therefore hell also being made red with their blood shall not be satiated for ever and ever Vnto the Horse-Bridles He aggravates the horriblenesse of their plagues from the great abundance of blood flowing out of the Wine-presse both by the space of a thousand and sixe hundred furlongs and the depth so great that it reacheth even to the horse bridles For there shall be an innumerable multitude of the clusters of the earth
rising These here exercise their cruelty after Antichrists declining These therefore became blood that is they shall pay their own blood for the blood which they shed of the Saints The time and manner whereof the Lord knoweth 1. Pet 2.17 whom I beseech to bring these rivers and fountaines to repentance Therefore I thinke that the event of this Viall is propheticall which as yet wee have not seene and perhaps understand not 5. And I heard the Angell of the waters In Chap. 14. ver 18 This Angell is said to have power over the fire here he is called the Angell of the waters hence arose the opinion that sundry Angells are set over severall elements The Papists also hence have feined that their tutelar Saints are appointed over diseases Arts Handi-crafts Cities Countries and every member of man But hence nothing can solidly be gathered for the Angell of the waters is not a Neptune set over the waters but it is the same Angell pouring the Viall on the Rivers and Fountaines so called because God by his ministery turned the waters into blood after the same manner the first Angell might be called the Angell of the earth the second the Angell of the sea the fourth the Angell of the Sun c. because they poured out the Vialls on the earth sea sunne c. Because thou hast judged thus He declares God to be just in judging these things that is because he turned these cruell and cursed Rivers and Fountaines into blood to vindicate Gods judgement from the slaunders of the wicked for it might seem that the Plagues of Antichristians were not altogether righteous but rather too cruell Now the Angell ascribes them not to men but God affirming them to be most just in regard they singularly agree to the rule of distributive justice which renders rewards to the just and punishments to the wicked O Lord which art Sundry times before the true God yea Christ is thus described See Bezas annotations on this place save that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come before used here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shalt be as Beza hath brought to light out of an ancient maniscript though it commonly be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and holy as cohering with the foregoing word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous as if he should say Thou art righteous holy that is pure from all unrighteousnesse Let us learn therefore ratherto adore Gods holy judgements although we do not fully comprehend the causes of them then to repine and murmurre against them as being unrighteous For they have shed the blood of Saints By the Law of requitall they celebrate the justice of God because they shed blood therefore with blood shall they be punished For hee that sheddeth mans blood by man shall his blood be shed Gen. 9.6 Thou gavest them blood to drinke Bloody waters are not to be drunke yet such shall be the drinke of the adversaries The history of Cyrus is knowne whose head being thrown into a great Tub full of blood Tomyris queen of Scythia upbraiding his cruelty said Drink thou blood who couldest not be satiated with blood But thou wilt say whose blood either of the Saints or Prophets have they shed For answer to this not to speake of the secret Plots Conspiracies and poysonings ordinary to Monkes and their Confederates read Foxe his booke of Martyrs and thou shalt see who they were that put to death even in England alone multitude of Saints and Prophets many Bishops Doctors and Teachers very holy learned and innocenr persons As Cranmer Ridley Latimer Hooper with other Martyrs who in Queen Maryes dayes for their constant profession of Evangelicall Doctrine and opposition of Idolatry were condemned some to the fire others to other torments Who I pray have been the architects of all Conspiracies Plots and Commotions in the neighbouring Nations Let Histories speake Rightly therefore the innocent blood of the Saints is imputed unto them by the Angell For they are worthy Their cruelty is the reason why they justly drinke blood The Angell rejoyceth not simply over the plagues of the wicked but declares the justice of God by the law of requitall Every one shall be rewarded according to what he hath done for this is the judgement of God that they which commit such things are worthy of death Rom. 1. verse 32. God therefore is righteous and so are his judgements on blood-thirsty men Before in Chap. The merits of workes hence not established 3.5 it is said of them that overcame they shall be clothed in white for they are worthy hence the merit of good workes seemes to be confirmed for if these of right are punished for their cruelty because they are worthy that is because they have merited the same Then also the other must of right be clothed in white because they are worthy that is because they have merited the same As cruelty therefore is the meritorious cause of punishment so innocency should be the meritorious cause of reward I answer The consequence will not hold from a contrary dissimilitude Evill workes in order of justice do merit punishment but good workes doe not merit life eternall because in order of justice the creatures good workes are due debts to the Creator now nothing that we do can possiblie merit considering we are obliged unto it by duty But to merit is a worke not due making a reward due by the work done which before was not due 7. And I heard another out of the Altar The old Version I heard another omitting the words out of the Altar some Copies also have it And I heard the Altar which is a manifest errour as Ribera himself cannot deny Iohn therefore heard another to wit Angell comming out from the Altar undoubtedly being the same spoken of in Chapter 14. verse 18. Even so Lord God Almighty see ver 5. The pouring out of the fourth Viall on the Sunne 8 And the fourth Angell poured out his Viall upon the Sunne and power was given to him to Scorch men with fire 9 And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory THE COMMENTARY 8. AND the fourth Angell poured out The two former Vialls were Historicall to us the events whereof we have and do yet see The third as I said is propheticall such also are the four following the events of them being yet to come therefore the searching into them is the more obscure and difficult the last excepted which containes the finall punishments of the adversaries the ruine of Babylon and the World Yet I will speake of each of them that which shall seeme to bee most probable The fourth Viall is poured out on the Sunne the events whereof are 1. Ascorching heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most violent and burning Feaver engendring intollerable paine 2. Blasphemies of men against God 3.
even our faith Here also observe that election is put after vocation by a gradation from the effect to the cause as 2. Pet. 1.10 15 And he said to mee Hitherto of the Beast his heads and hornes Now followes the interpretation of the whore I. He declares her Empire II. Her destruction and the cause III. Her name or surname And he said for Then or moreover he said for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And belongs to the order as also in ver 11. and throwout hitherto Where the woman sitteth Least Iohn should scruple how here the woman sits on the waters How the where siâ—â—t◠〈◊〉 waters upon the beast and peoples which he saw before sitting on the Beast the Angell interprets the many waters to be many Peoples by which he might easily reconcile the matter for to sit upon Peoples is a known Phrase signifying rule or dominion over many People The sitting notes the largenesse of her Territory To sit upon the Beast is to hold the Monarchicall Power of the Empire in subjection or to rule the Empire by the Title of the woman that is of the Church which thing Antichrist doth The Waters are Peoples By a Metonymicall Phrase that is they represent Peoples The reason of the Metonymia is grounded on the similitude because peoples are like to waters in rage and unconstancy for as many waters by their forceable running carry down all things before them lying in the way So populous kingdoms and great armies wast and subdue all things And as waters filling still the stream with a perpetuall motion are unburdened into the Sea so peoples by continuall succession of each other are swallowed up one after another by the gulf of death Ier. 47.2 So saith God touching the army of the Chaldeans Behold waters rise out of the North. and shal be as an overflowing flood and shall overflow the Land c. Now by many Peoples we understand both the mighty Armis and Legions of the Romanes by which of old they obtained the Empire of the world for themselves As also the People themselves brought under their subjection These the Angell distinguisheth into multitudes nations and tongues because of the variety being of Europe Asia and Africa very different in Nation Tongue Nature and Manners Ribera well observeth that not onely those Peoples are signified which then obeyed the Romanes but such also as shall afterward obey Antichrist These Peoples therfore are principally such as are spiritually subject unto the Pope either directly or indirectly viz. all the Laity of what nation soever and Clergy who for number are thought not to be lesse then a third part of the Laity on whom he hath imprinted the Character of his name 16 And the ten hornes which thou sawest on the Beast Now he begins to declare the destruction of the whore which he promised to shew ver 1. The argument or scope whereof he will further shew in the following Chap. Now he expoundeth by whom it shal be inflicted how and the Author thereof The ten hornes which thou sawest that is the ten kings which thou heardest to be signified by the ten hornes ver 12. shall destroy the whore In the reading it is to be noted that Montanus in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Beast hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Beast as if the Beast also should hate Rome the which Bellarmin makes great use of denying that Rome shall be the Seat of Antichrist for if Antichrist shall hate Rome and make it desolate how then saith he shall Rome be the Seat of Antichrist will Antichrist make his own Seat desolate but he knowes the reading is false though he thus dallies for not the Beast but the hornes or Kings shall hate Rome as all Copies both Greek and Latine have it yea the Old Version also unto which the Iesuite is tyed and this reading the Relative These to wit Kings doth require And so Ribera holds against Bellarmine Ribera against Bellar that the Ten Kings shall overthrow Rome although he addeth that they shall do it before the comming of Antichrist which we erewhile proved to be false In the mean while out of Bellarmines reasoning against Ribera we gather that the Beast is Antichrist according as we truly expounded it but Ribera applying it to the divel doth grosly erre The Kings therfore shall labour to destroy the Whore yet not accomplish it in a moment but by five degrees They shall hate her And therefore they shall then cease to commit Whoredome with her The kings hatred of the whord But shall hate her which is the beginning of repentance For to hate sinne is to avoide the same which is the first degree of repentance Thus in regard of the following matter I expound this Hatred The occasion went before verse 14. viz. the Victory of the Lambe against whom these Kings had formerly unhappily taken up armes for they were and shall bee overcome yet so as with a different effect for some shall remaine still in their hostility beeing the KINGS of the Earth who will againe encounter with Christ and shall feele his sharpe sword Chapter 19.15 Others beeing overcome and convicted in Conscience shall give glory to God open their eyes unto the light of the Gospell and oppose the Tyranny of the Beast the Cup of the whore and Idolatry of the Pope Thus these Kings beeing converted to the Faith of the Gospell shall hate the Whore and bid Rome farewell But others shall remain Kings of the Earth Notwithstanding the Ten are said to do that which the most of them shall do by a Synecdoche familiar in Scripture And shall make her desolate The second degree and effect of repentance By deserting Leaving Rome they shall with their Kingdoms Provinces and Territories turn to Christ and restore the true worship of God according to the Gospell And naked This they shall doe both by publicke confessions and writings By making her naked in declaring and demonstrating the filthinesse of Romes Idolatry to make her detestable like as an harlot having her whorish attire puld off is odious to the view of all honest people As also by taking backe the gold pearles and pretious stones Purple Scarlet Manours Possessions Territories Taxes and Riches which the Whore had drawne from former Kings their Ancestours through seeming piety and with which like Aesops Crow she proudly adorned herselfe as with the feathers of another Now this they shall do not without but within their owne Territories doing herein injury to none nor violently take that which is anothers but with all right keep that which is committed to their Faith Custody and Government taking care that the same may be imployed for the maintenance of Churches Schools and Hospitals Out therfore with Sycophants who calumniate the making naked of the whore as if it were Sedition and Rebellion against Emperors Kings and Princes who are still adicted to the Romish Religion Nay verily from
will I give the Morning-Star for if the Morning-Star be Christ the sense is To him that overcommeth I will give my selfe or communicate my selfe with all my benefits unto him viz. joy and glory in part in this life but perfectly in the life to come 17. And the Spirit and the Bride say Come These kinde of abrupt sentences full of affection serve to stir up like affections desires and wishes in us Here the Lord Iesus commends unto us the studie of this Prophesie by the example of the Spirit and of the Bride They say Come that is from this Prophesie they long for my comming and that I fulfill the same Therefore ye also that heare the Prophesie ought to have the like desire And the Spirit and the Bride By the Spirit and Bride may be meant the spirituall Bride sanctified by the Spirit of God By the Bride I understand the Church especially the Triumphant She desires me to come that is to fulfill the Prophesie and to return to judgement that she might at length be glorified through a finall redemption like as the Soules of the Martyrs under the Altar did desire the full deliverance of the Church from all the miseries of this life Or we may understand the Spirit properly of the Holy Ghost Metalepsis is a figure whereby a word is put from his proper signification who above spake to the Churches in the Epistles of Christ in which it is often repeated Hee that hath eares let him heare what the SPIRIT saith unto the Churches In this sense the Spirit is said to wish the comming of Christ by a Metalepsis because it is the Spirit that makes the Bride to desire Christs comming in which sense also it is said Rom. 8.26 that the Spirit maketh intercession for us that is stirreth us up to make our requests and to cry Abba Father Come Namely to the full glorification of thy Bride This is the reason of the wish for the coming of the Lord shall be the full redemption of the Church the which seeing wee all doe expect wee must also wish for the comming of the Lord for as the Apostle intimates it is a note of Gods children to love his comming 2. Tim. 4.8 And let him that heareth This is the consequent of the former as if he should say If the Spirit and the Bride long for my comming then also let him that heareth the words of the Prophesie say COME that is ardently desire my comming for his redemption Thus hee would have us continually to pray Let thy Kingdome come by which we daily desire that the Lord Iesus by his comming would wholly destroy the Kingdome of Satan and perfectly set up his owne in us in eternall glory And let him that is athirst come He teacheth us what we ought to doe untill we obtaine our desire by a most large promise comforting us against the temptation of delay Let him saith he that is athirst that is that desireth full redemption and glory through my comming Come To wit unto me or unto the studie and meditation of this Prophesie It is an Answer unto the Churches wish as if he should say ye desire that I should come to your deliverance Yee therefore come unto me through Faith What it is to come unto Christ Mat. 11.28 Obedience and true Sanctitie being alwayes as it were girded with the same For to come to Christ is to receive his doctrine trust obey serve and wholly to give ones selfe unto him This is meant in the Gospell where hee saith Come unto mee all yee that are heavy laden AND VVHOSOEVER VVIL According to the promise Chap. 21.6 To him that is athirst I will give of the Fountaine of the water of life freely So here to them that come unto him he promiseth the living water of the pure Chrystalline River of the Heavenly Ierusalem This water is Christ himselfe the Fountaine of Life Or the Holy Ghost filling the Saints with Heavenly consolation This water is drawne or obtained by Faith and Prayer Therefore he saith Let him take That is by prayer beg and by faith obtaine the same It is not thrust into the hands of unwilling slothfull and drowsie persons therefore hee saith Whosoever will Hee saith not that it is in the power of free will but requires the will to receive it The will is ours but the will of receiving is not in us it is the gift of grace 1. Cor. 4.7 For what hast thou that thou hast not received Therefore the will and desire of grace is required to be in us that wee might bee quickned with the water of life Freely The Fountaine of grace which is open to all that desire the same is not to bee bought with the price of any thing but is freely bestowed by the merit and efficacie of the Lord Iesus Away therefore with the merits of Hypocrites 18. For I testifie These also are the words of the Lord Iesus not Iohns as appeares from ver 20. Before he said Blessed are they that keepe the words of this Prophesie Now he threatens a terrible curse unto all such as presume any wayes to adulterate this Prophesie For he foresaw that some would despise question and falsifie the same by their Additions Hee was not ignorant also that Antichrist with his false Prophets Falsifiers of Holy Writ would take liberty to falsifie the Faith yea usurpe to themselves absolute power over the very Scriptures of God Therefore he thought it necessary to defend the Authority of the Revelation and the whole Booke of Canonicall Scripture by this threatning as it were with a Seale that it might bee preserved entire unto the end for the Churches unto whose profit it was dedicated For I testifie The causall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For seemes an over-plus to Ribera by a Graecisme but as we shewed in the Analysis it is a seventh Argument commending the worthinesse of this Prophesie taken from the inviolable authority thereof Andreas for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I also testifie for so it is in the Text simplie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I testifie And so the Kings Copie hath it But all other Copies have it I also testifie neither is it without ground for the Lord Iesus assenteth to his Angell whom he had sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to testifie these things to his servants as if he should say My Angell hath testified unto you and I also testifie with him For properly Summarturesai signifies to affirme a thing by a religious testimony or to urge it with serious contestation and so oblidge the Hearers upon pain of vengeance to obey the same But let us briefly consider to whom Christ doth testifie what it is and after what manner Vnto every man that heareth the words This Protestation belongs unto all that heare and read the same not one excepted And therefore neither Pope nor Councell have any right to adde or
rendred 75. Benevenutus Rambaldus a worthy historian 128. Bernhardus Clarevallensis his invectives against the Pope and Clergie more then 464 years agoe 318. Beryl growing in the Indies 565. Bellarmin touching the libertie of the will either to admit or exclude God knocking and perswading refuted 81 c. Bellarmins arguments answered 222. Bellarmins subtilties answered 321. Brightmans coniecture touching the time of the Turks power considered 188. His opinion of the flood of waters 278. His allegoriall exposition 541. Bishops why called stars and Angels 27. Bishops have no Apostolicall power 20. Bishops or teachers of Churches how they are said to be in the hand of Christ 31. Bishops must flee ambition and covetousnesse 33. many Bishops though in appearance pious are meer hypocrites 55. The Bishops did augment the sicknesse and palenesse of the Church above measure 117. 118. Romane Bishops ever since Pope silvester have striven to Lord it over their fellowes 126 127. Blasphemie what it is 290. Blasphemie of the Romane Beast 299. Blasphemie against Marie 300. Blasphemous verses of Carolus scribanius touching the milke of Marie and the blood of Christ 301. Whither the Black horse denotes hereticks 112. It denotes the Church made black with heresies ibid. The Black horse hath Christ with a ballance on him ibid. The Blasphemous title of Pope Paulus V. doth expresselie contain the number of the Beast 297. 323. Blood in the moon whence 128. The Booke of Gods providence 60. and of vniversall Iudgement ibid. The Book containing the matters which Christ revealed unto Iohn touching the last times is the Revelation it selfe 96. The open book is that which was shut before 199. The book eaten up by Iohn 207. what it meaneth ibid. The book of life 60 302. 544. Books how attributed to God in scripture 60. The books of the Ancients were rolled up 97. Bondmen and free men denote all adversaries of inferiour ranck 132. Boniface III. first established monarchicall tyrannie 118. being declared vniversall bishop by Phocas 127. 244. Boniface VIII a loftie tyrant 129. The Bow of Christ is the Law and the Gospell 108. Brimstone and hell fire 352. Bullingers opinion of the flood 278. To Buy white raiment what it is 79. C. CAlamities why foretold 126. Calling of Evangelicall preachers 378. Candidati Romans so called and why 79. Carkeyses of the witnesses what they are and how they shall lie in the streets of Rome 233. Carkeyses of the witnesses unburied 240. The Campe of the saints is the Christian world 537. Catastrophe of the Churches calamities under Antichrist 106. The Cause of Gods connivence is both his benignitie leading the wicked to repentance as also his counsell for the completing of the number of Martyrs 121. 122 Catholick Character 312. Character of the Beast 315. 314. his two fold Character ibid. Character and Charagma how they differ 312. The proper and common Character how they differ 315. Causes of Babylons ruine 455. Chaenix a measure containing a dayes provision for one man 114. Certaintie of the saintes salvation 527. Chalcedonie 564. Chalcolibanum or fine brasse 24. Chiliarchi are captains of thousands 123. Chiliasts or millenaries their ancient opinion 524. the author of it Papias ibid. the refutation thereof 525 531. The ground of their errour 515. their corrupting of the text ibid. The Chore or company of Patriarchs Prophets saints Iudges and kings represented by the four and twentie Elders 90. Chore of the 24 Elders 248. Christ why called Amen 75. Hath future things revealed unto him as he is man 3.4 is Lord of the Angels 5. his dietie more expresselie testified by no canonicall writer then by the Evangelist Iohn 5. his three fold office and benefits 10.13 His comming why promised 15. He appeared in an humane shape in the middest of the seven candlesticks 22. He opens and no man shutteth 64. How he is like to the Son of man 23.24 How he attributes the simile of a thief unto himself 57. Is called a Lambe in respect of his humility and office 100. Is our fine linen and wedding robe 482. He is the faithfull witnesse and so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10.11 Is the first begotten from the dead 11. and Prince of the kings of the earth 12. He cleanseth us from our sinnes two manner of wayes 13. His body doth not lie hid invisibly under the host 15. He is the onelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or merchant offering unto us spirituall wares of salvation 78. His philanthropie 80. His righteousnesse is the white robe 79. How he suppeth with us 80. His proper titles 88. Is represented to Iohn under divers figures 88. By his spirituall scepter he forceth the adversaries unto obedience 103.104 He is the Lyon of the tribe of Iudah 109. Hath the seven spirits in his hands 54. Js author of the ministrie ibid. He attributes life to himself 26. Is divided by the Lutherans 44. How he shall deliver up the kingdome to the father and reigne for ever 248. He is alpha and omega 587. The root of David the morning star 593. Is compared to a traveller knocking at our dore 80. How he is heard and let in with the benefit thereof ibid. He is the beginning of the creation of God actively and passivelie 75. Why he would rather have men cold then Lukewarm 76. What is meant by the open booke in his hand 199. Christ and Antichrist have the key of the bottomlesse pit in different respects 172. 502. Christians miscalled by the Romanes 17. Church Church discipline in its vigor in the primitive times 32. the Churches adversaries sometimes converted 67. Whether the Church may be removed 35. her abode uncertain 36. she was preserved in the Papacie 43. she sometimes lies hid in the world ibid. she must reprove notorious and scandalous sectaries 44. The Church of the called and the Elect doth differ 55. The Church abounding in idlenesse and riot heathenish and Iewish rites were brought in 76. The Churches condition in this world was alwayes red with persecution 111. She became black in the first 200 yeeres 112. And pale even to death 117. was preserved in the midst of the Papacie 139. Where she was before Luther 142. she could erre for she needed measuring 213. Why she is represented by the figure of a woman 257. her variable condition in this world 258. How she changed her sun-like clothing into purple 259. Vanishing as the moon 265. The Church triumphant her song 268. How long the Church was in the wildernesse 276. Whether there were no Church vnder Antichrist 329. Her condition at first 358. Before Luther the Church was in Babylon 459. The Church is the bride of the Lamb and citie of God 560. Why Compared to Candlesticks 27. and sometime to a vineyard 363. Chrysolite 565. Chrysoprasus whence it takes its name ibid. Chrystal what it signifies 506. Cities of the nations what they are 400. the beloved city is the Church 537. Clemanges his speech of Rome 4â—4 Clement