of iudgement and our delight standeth firme in Gods Commandements To the naturall man the Law is an heauy burthen but to the spirituall such as all the faithfull are it being spirituall is a delight through the Spirit that is in them Note Note that the loue of God is not but in him that keepeth his Commandements the wicked man that tradeth daily in sinne whatsoeuer he boasteth of his louing of God yet he hath not one dramme of true loue in him Note againe Note that there is not that vnpleasant life which the world imagineth to the godly that make conscience of keeping Gods Lawes not daring to aberre here-from in any thing for Gods Commandements are not grieuous vnto them as all Iaacobs paines were not vnto him for the loue which he bare to Rachel as the Brides putting on of all her ornaments though it be some trouble yet it is not painfull but delightfull and so for any man to lay off his old vndecent clothes and to put on a faire new suit of apparell CHAP. 5. VER 6. This is he that came by water and bloud euen Iesus Christ c. and the Spirit witnesseth that the Spirit is the truth Vers 7. For there are three that beare witnesse in Heauen the Father the Word and the Spirit and these three are one Vers 8. And there are three that beare witnesse in earth the Spirit the Water and the Bloud and these three agree in one Hauing spoken of our regeneration and adoption to be the Oecumen in 1 Ioh. sonnes of God here he proceedeth to 5. set forth the Author of it Christ Iesus and by what meanes it is effected namely by water and bloud and therefore to shew this he declareth by what meanes he as he was man came to be adopted through whom we partake of the same dignity namely by water and bloud And indeed there was a threefold testimony Matth. 3. that hee is the Sonne of God First in the time of his baptisme by water Secondly a little before his bloudy passion when that voice came again from Heauen like thunder Iohn 13. I haue glorified my name and will glorifie it Thirdly after his death when he arose againe which could not be but by a diuine Spirit in him In that these three the Water the Bloud and the Spirit are said to agree in one the meaning is that they agree in testifying the same thing that Christ is the Sonne of God and that wee by him are made so likewise yet some Fathers thinke that the Father testifying of him in his baptisme is meant by the Spirit Concerning the Bloud and Water Mayer wherein the chiese difficulty of this place lieth I finde no difference almost in others from this of Oecumenius Th. Aquinas Thomas Aquinas vnderstandeth the Water of our Baptisme and the Bloud set forth hereby for the washing away of our sinnes and so doth the Glosse Glos â—rd Beza Beza addeth also the Bloud represented in the Lords Supper But for so much as the Water and Bloud by which Christ came is spoken of I rather assent to Oecumenius But for that which is added It is the Spirit that witnesseth that the Spirit is truth I doe not thinke that the Spirit here setteth forth his resurrection but the Spirit descending at the feast of Pentecost as hee had promised When as the speech may seeme to be strange as we reade it according to the Greeke the vulgar Latine rendreth it The Spirit testifieth that Christ is truth but for so much as here a word is plainly altered that ought not to bee we must rather cleaue to the originall and so the words will carry a good sense if we vnderstand them as Faber doth Faber Stapul because the Spirit is truth these last words seruing to illustrate the former as if he should haue said It is the Spirit that giueth restimony vnto Christ and his testimony ought to bee receiued because the Spirit is truth For that which followeth of the three that beare record in Heauen and the three in earth these things being thus premised it hath no difficulty in it Beza by the Spirit will haue the vinifying vertue of the Spirit vnderstood shewing it selfe in the faithfull who are by Baptisme ingraffed into Christ but I rest vpon that which hath beene already deliuered The Water and Bloud which are said to be vpon earth and the Spirit Aug contr Maxin inum c. 22. Th. Aquinas Gorran Gagneus are expounded by some of the Water and Bloud that flowed out of his side vpon the Crosse and of the water of his teares when he wept ouer Ierusalem and of the bloud which hee sweat in the Garden Bloud came from him at other times also testifying the truth of his humanity as at his circumcision and when hee was scourged Mat. 27. By the Spirit they vnderstand the Spirit that he gaue vp when in his Passion he said Father into thy hands I commend my Spirit And so they make these three the witnesses of his humane nature the preceding three of his diuine which doth not seeme improbable to me but let the Reader consider Touching the words following Vers 9. wherein the diuine testimony from heauen is further vrged comparatiuely by the consent of all Expositors the testimony of men there is the testimony of the Prophets who spake of the Messiah to come if this be receiued then much more the Testimony immediatly from Heauen ought to be receiued it being beleeued that this is the Messiah who hath already come Or it may be an allusion more particularly as some will haue it to that Law of witnesses at the mouth of two or three witnesses euery word shall stand For if humane testimony must be beleeued much more the diuine He that beleeueth Vers 10. Oecumen hath the testimonie in himselfe that is by being made the sonne of God such as hee beleeueth Christ to be for it is by the Spirit of Christ that he beleeueth this Note Note that if vpon testimonie we beleeue things then there is great reason that without all doubting we should beleeue in Christ touching whom there hath beene so ample testimonie the Father from heauen pronouncing him to be his dearely beloued Sonne the Spirit by comming downe and resting vpon him and his owne declaring of himselfe by signes and miracles for hereby it plainely appeareth that he was the Sonne of God Then the water and bloud that flowed from him which could not come from a phantasticall but a true naturall bodie and his giuing vp of the ghost for hereby he is manifested to haue beene man If any be incredulous and doe not beleeue Note it is because they haue no part in Christ for had they interest in him they should then haue him by his spirit dwelling in them and so they could not but turne witnesses of the same themselues The vnbeleeuing and doubtfull herein are guiltie
hereafter CHAP. XIV AND behold a Lambe standing vpon mount Zion Quest 1 Vers 1. and with him an hundred forty and foure thousand hauing his Fathers name written on their foreheads c. Who are these and to what time is this to be referred What is that musicall voyce which commeth from heauen and the new song sung there which none could learne but these one hundred forty and foure thousand And what is meant by saying that they are virgins and follow the Lambe and that they are the first fruits vnto God and that no guile is found in their mouth c. Answ I will not delay the Reader much here with diuersity of expositions for this place as I take it is parallel to that in the seuenth Chapter so that as there after much violence and bloud-shed of the seruants of God spoken of before it is added as a comfort that of euery tribe were sealed twelue thousand making vp all together this number of one hundred forty and foure thousand In calling him the Lambe he taketh vp the speech vsed Chap. 7.8 All worship the beast whose names were not written in the booke of life of the Lambe which stood fast vnto the truth of God notwithstanding the danger of those persecuting times solikewise here after the beasts bloudy proceedings against all that would not worship him spoken of in the fore-going chapter this comfort is added that the Lambe Christ Iesus all the time of Antichrists reigne standeth vpon mount Zion that is is vigilant ouer his Church to preserue it from perishing and hee hath still with him euen in these times of greatest streights and hundred forty and foure thousand followers that is many thousands thorowout the twelue tribes of his whole Church dispersed ouer the world set forth thus in allusion to the old Church of God vnder the Law And these followers of his are vnmoueable as mount Zion that is most fixedly adhering to his truth for so the firme standing of the faithfull is described by the Psalmist saying Psal 125.1 They that trust in the Lord shall be as mount Zion that can neuer be remoued And they haue Gods name in their forehead to set forth their constant confident professing of the truth of God all superstitions of Popery which are a marke vpon the forehead of those that follow the beast being vtterly abandoned And as after the sealing there an infinite multitude are brought in with white robes and palmes praising God with whom the Angels ioyne making a most sweet consent it being a representation of the ioyfull condition in heauen of such as haue suffered for Christ in this world but now are triumphing there that the languishing spirits of such as are yet militant vpon earth might be recreated the more cheerefully to beare the terrible brunts of hottest persecutions who were before set forth by the sealed ones so here is an intimation of an infinite multitude already reioycing in heauen in that he saith that hee heard the voyce as it were of many waters and of a great thunder and of harpers which sung a new song for these speeches may well set forth an infinite multitude whose noise is as the noise of great waters and great thunders but this seemeth to be spoken of their congregating together to this heauenly harmony which is performed as it were by harpes and singing of a new song that is a most rare and excellent song of the praise of God and of the Lord Iesus Christ which song the faithfull here doe learne but none else because none but they doe praise God all others magnifie the beast but these by their praising of God from honest and sincere hearts sanctified by the truth begin euen now to come into the quite of heauen to which they and none but they shall be vndoubtedly ioyned at the last praising God for their deliuerance perfected as now they doe for the fountaine and beginnings hereof the Lord Iesus Christ and his spirituall graces and the ioy of the holy Ghost resulting here-from whereby they doe euen now as it were sit together in heauenly places And as there an Angell is brought in questioning with Iohn and telling him who these were and of their perfect holinesse through the bloud of the Lambe set forth by white robes washed therein and of the Lambes being in the midst of them and leading them forth to the waters of life so here Iohn is directly informed that these one hundred forty and foure thousand of the Church militant are most excellent and worthy persons all immaculate and vnspotted before God both for that he imputeth no sinne vnto them being iustified by faith in the bloud of the Lambe and for that they haue kept themselues virgins vnto God not hauing committed fornication with the beast by idolatry who is afterwards called also the great whore and haue a simple honest heart like Nathaneel who is said to be without guile so that they could not be blamed either for the common vice of others by fornicating in such manner nor for hypocrisie and double dealing in professing the truth as aiming at some sinister end or by yeelding in shew vnto those idolatries thinking that as long as their hearts were right they might in shew be such for the safeguard of their liues These were not too blame any of these wayes for they were ready in giuing witnesse to the truth to lay downe their liues And they are said to be redeemed from the earth and from amongst men to note the power from whence they were inabled vnto this in what a most happy condition different from other men they are when others as men of the earth perish at the destruction of the earth and earthly things these are by the Lambe deliuered and made partakers of that fulnesse of ioy that makes their fellow seruants who went into heauen before to play and sing in such an admirable harmony And these are led forth by the Lambe for they follow him whither soeuer he goeth they follow him in suffering and they follow him into glory that where he is they may alwayes be Napier Pareus Brightman Fox c. That this is parallel to that in Chap. 7. most consent and it setteth forth the number of such as were not carried away with the common streame of corruptions preuailing in the time of Popery and the Lord Iesus appeareth most significantly as a Lambe because he yet suffered his enemies in their persecuting but he standeth to shew his vigilant care ouer his Church Arethas Some thinke that this is a diuers thing from that in Chap. 7. there being set forth the sealed amongst the Iewes here the sealed amongst the Gentiles some hold Alcasar that the faithfull vnder the persecuting Emperours are set forth but all things so fitly agreeing and this comming immediatly after the description of the beast as a thing contemporanean with him I can see no ground of such opinion It is
Note that it concerneth euery one be he learned or vnlearned to reade and studie vpon the holy Scriptures that he may not be to seeke in his answers about the doctrine of faith Hom. 16. in Iohan when he is required thereunto Chrysostome doth sharply reproue Christians that labour not for knowledge that they may vnderstand the reason of the Christian faith alleaging how Artificers will fight in the defence of their profession and the Gentiles will argue strongly for their superstition and against the Christian religion and yet hee saith that many Christians are so ignorant that they cannot giue an answer what the Trinity is what the resurrection or why Christ was incarnate at such a time And lastly he refuteth that tenent that a simple soule is blessed that is one that is ignorant and knoweth nothing Oh how contrary to this is the teaching of the Papists at this day who commend ignorance and speake against reading of the Scriptures as most dangerous CHAP. 3. VERS 18 19 c. Being put to death in the flesh but quickened in the spirit Vers 19 Wherein he went preached to the spirits in prison which had sometime beene disobedient when once the long-suffering of God waited in the daies of Noah c. As Christ was both God and man so he dyed as man Occumen in 1 Pet. 3. and as God rose againe to deliuer vs from death and corruption For he was raised by the power of his deity to shew that we shal rise againe raising vp the bodies of many that were dead also for our further confirmation herein In which he went c. Here is shewed how the benefit of his passion extended to the vniust not onely liuing but dead long before because hee had said He suffered the iust for the vniust Wherein therefore is as much as for which cause that there might redound benefit from him to such as were dead long before as well as to the liuing namely to so many as liued well and would haue beene ready to embrace the faith of Christ if hee had come amongst them hee went and preached to them that they might bee deliuerd by him And that it might appeare that there haue beene alwaies meanes of comming to faith and obedience so that the condemnation of the vnfaithfull is iust he maketh mention of Noah who was long agoe euen almost from the beginning by whom they might haue beene conuerted And hauing spoken of the Arke and those that were in it saued by the waters he applieth it vnto Baptisme for as the waters then drowned the wicked world but those that fled into the Arke were preserued so by baptisme the wicked and vnbeleeuing deuils are drowned but the faithfull are saued as water washeth away the filthines of the flesh so baptisme cleanseth the soule in a mysticall and wonderfull manner and it is called the interrogation of a good conscience towards God because they only which apply their minds to an holy life are wont to make questions and to seeke vnto God by what meanes they may be saued and so vnderstanding that baptisme is the meanes they haue recourse thereunto Christ is said to haue died once it being implied Th. Aquinas Gorran Glos Ordin that hee shall die no more against those heretikes that held that he suffered in the aire for the deuils after that he had done suffering here vpon earth and to rouze vp the secure from sinne because if now after that Christ hath suffered they liue in sinne there will be no more redemption for them Mortificatos car ne vtuificatos autem spirtus seeing Christ dieth no more That he might offer vs vp vnto God being quickened in the spirit that is either the holy Ghost or our spirit because the true Christian dieth to the flesh but liueth to the spirit In which he went that is in a spirituall manner by internall inspiration euen before that he was incarnate preaching by Noah by his Angels whom he vsed as his Mâ—nisters to declare his will in those times To those that were in prison that is of the flesh of sin errour according to that Ps 141. Take my soule out of prison in one translation therefore it is To them that were shut vp in the flesh When they expected Gods patience that is thinking that God would still with patience beare with them They were saued by the water because the water lifted vp the Arke and eight persons are mentioned as alluding to him that should rise againe the eighth day and to the time of the generall resurrection which some thinke shall be vpon the same day Baptisme is like vnto the Arke and so is tribulation through which a Christian must goe in diuers things First The Arke was made of boords hallowed so the Church consisteth of persons afflicted Secondly The Arke was of incorruptible wood so are Christians such as will not be corrupted Thirdly They that were saued in the Arke were saued by Noah signifying rest so the Church is saued by Christ Fourthly Out of the Arke none were saued so neither out of the Church Fiftly The waters being increased the Arke was borne vp higher so the Church grew greater by tribulations But the Baptisme that saueth is not any Baptisme for there is no such thing in the Iewes baptizings or in Iohns baptisme or in that of heretikes in which there is onely water but not the spirit but the baptisme vsed in the true Church wherein the Minister demandeth whether he beleeueth and renounceth the deuill c. exacting a pure conscience in him that commeth to be baptized which good conscience tendeth to God and he that comming with such a conscience is baptized Iuther in 1 Peter 3. is saued by the resurrection of Iesus Christ that is exemplariter rising from sinne to vertue as he rose againe Rom. 6. Christ is said to be put to death in the flesh when the man Christ died vpon the Crosse his naturall faculties ceasing he not liuing by meat and drinke and rest any more as is vsuall amongst men that are liuing here And he was quickned in the spirit that is was raised vp againe to a spirituall life wherein he liueth for euer both in soule and body And liuing this life now he preacheth not vocally as hee did but spiritually when his Apostles and other Ministers preach being spiritually present with them vnto the end of the world The spirits vnto which he is said to preach are they that were sometime disobedient in the daies of Noah not that they precisely are meant but such as they were for when hee preacheth in wardly to mens hearts and spirits now hee may well be said to preach to the spirits in prison because some are such as they that now are in prison were so that they are in the number of rebellious spirits to whom it is daily preached Here is therefore a Synecdoche whereby the part is put for the whole The eight
one that hath originally erred for such are not lightly brought home by repentance and they are commonly most infest enemies to the truth and therefore as a relapse into a great sicknesse so their case is most dangerous CHAP. III. 2 PETER Chapter 3. Verse 5. They are willingly ignorant of this that the Heauens were of old and the earth set out of the water and by the water by the Word of God Vers 6. Whereby the world that then was being ouerwhelmed with water was destroyed Vers 7. But the heauens and the earth that now are are by the same word treasured vp being kept for the fire to the Day of Iudgement IN the History of the Creation it appeareth Oecumen in 2 Pet. 3. how the Heauens and the Earth were set out of the waters for God commanded that a Firmament should be in the midst of the waters that is a more firme existence of waters and this he called Heauen and when as the earth was ouerwhelmed with waters he likewise commanded the waters to gather together that it might appeare and thus the earth was set out of the waters the materiall cause being hereby designed and by the waters noting out the finall and as the earth came out of the waters at Gods command so likewise the Heauens For both are made out of the waters the aire called Heauen out of their exhalation and the earth out of their concretion The earth therefore is out of the water because made out of it and by the water because hereby as by a kinde of glue is as it were cemented and made to hang together which otherwise would dissolue and vanish into dust and aire And as the Heauens and Earth had their beginning at the first from waters so the force whereby vnder God commanding groweth the concretion of the one and the exhalation of the other is fire Wherefore as from these two all things had their beginning so for sinne they haue beene destroyed by water and shall againe be destroyed by fire as not only Christians teach but also Hyraclitus Ephesius and Empedocles Etneus The Heauens and the Earth c. that is such things as are vsefull for the sustentation of mans life as Corne Grasse Trees and Beasts c. and not the substance of the Heauens and Earth For man hauing grieuously sinned the world is said to haue beene destroyed therefore by water yet it was not consumed so hauing beene replenished againe and both by Law and Gospell men being dealt withall to walke in obedience to God but yet few profiting hereby it is kept to be destroyed by fire yet that as when a man purgeth things in the fire to fine them or buildeth his house anew by vsing still the former materials so when the Lord saith that he will make a new Heauen and a new Earth and that this world shall be burnt vp with fire it is meant only that the vtensils hereof which serue for a corporall life shall be consumed by fire of which there shall be no further vse seeing we shall all then be spirituall and thus a new face of all things shall appeare in which regard it is called a new Heauen and a new Earth because those growing things which would then be superfluous being taken away whatsoeuer auaileth to the adorning and beautifying of this world and is needfull to the incorruptible life to come shall be added That these outward things are corruptible and subiect to destruction appeareth by their daily increasing and dying againe The reason why the world made in an excellent manner at the first hath beene and shall bee againe destroyed is the sinne of man whereby the creatures become subiect vnto vanity Whereby the world that then was being ouerwhelmed with water perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by which Heauen and Earth for the windowes of Heauen were opened and the fountaines of the deepe were broken vp and so the world was drowned Th. Aquinas in 2 Peter 3. By the Heauens here is to be vnderstood the aire for thus the Fowles are called the Fowles of Heauen they are said to haue beene of old because they were amongst the first of the creatures and in another manner then now that is calme and free from cold winds and tempests and so was the earth more plaine and fertill consisting out of the water that is by being discouered when at the Word of God the waters were gathered together and by the water that is as Beda hath it Beda because by the diuine disposition it is all full of veines of water euen as a mans body is full of bloud otherwise it could not stand but would be reduced into dust according to Philosophy in regard of the great drinesse thereof Or else the earth is said to be out of the waters as the matter thereof and by the waters because without water it could not be fruitfull By which that is in which parts of aire and earth the world that then was perished that is in respect of the inhabitants and the outward forme of the aire which by reason of the waters long occupying the place thereof was made grosser and the earth more muddy and the water thicker by reason of the long commixion of the earth and water together But the heauens and earth that now are that is not differing in substance from that those were before but in quality are reserued that is restored to their proper place and condition for the vse of the creatures And the aire is here still called the Heauens in the plurall number in respect of the diuers Regions and Hemispheres thereof These are to be purged by fire This they are willingly ignorant of that is Luther in 2 Pet. 3. though they cannot but know it yet they wilfully shut their eyes against it for hereby they could not but learne the power of God supporting the world which would otherwise bee ouerwhelmed with waters and the iustice of God against sinne destroying by water plainly intimating another most fearefull destruction to come at the last day seeing it is so plainly threatned as that was The Heauen and Earth that then were stood out of the water and by the water that is the Heauen out of the water because it was made of water and the earth by the water because it standeth in the waters by the Word and command of God or else it could not so doe but haue long agoe beene drowned yet neuerthelesse the world that then was perished Vers 6. and so vpon the sudden all things in Heauen and Earth shall perish by fire all being turned into a fiery flame and burnt to ashes as then all things were changed by the waters The exposition of this place is easie enough in all other things but onely for these words the Heauens were of old Mayer and the Earth set out of the waters and by the waters by the Word of God August de Ciuit Dei l. 20. c. 18.
the rest of this Chapter it hath no great difficulty in it if by the innumerable multitude in white robes and palmes in their hands wee vnderstand the Saints already glorified who though compared with the rest of the world they be but a little flocke yet simply considered they are a great multitude they haue palmes in their hands in token of victory And whereas in speaking of the wicked Chap. 6 hee concludeth with their misery in respect of the wrath of the Lambe here answerably it is concluded with the felicity of the godly washed in the bloud of the Lambe and euerlastingly comforted by him the phrases of leading forth to waters and wiping away all teares being adaptated to set forth the same CHAP. VIII THE whole compasse of time from the beginning of the Gospell to the last end of the world hauing beene set forth with the most remarkable accidents in one kinde of vision Chap. 6 7. here followeth another vpon the opening of the seuenth seale which yet remained in this eighth and the ninth tenth and eleuenth Chapters Wherein after preparation to attention and a preludium of Gods gracious acceptance of the prayers of the Saints and of his terriblenesse to the wicked seuen Angels sound their trumpets to call on the hosts of Gods iudgements to waste both land and sea to infect their waters whereof they dranke and the aire wherein they breathed his hosts of hurtfull beasts comming out of the bottomlesse pit and of men brought from afarre vpon horses for their destruction the last of the seuen summoning all to iudgement and making the very dead to come forth for then the trumpet shall blow 1 Cor. 15. and the dead shall rise In the particular opening of the seuerall passages there is very great difficulty Quest 1. And when he had opened the seuenth seale Vers 1. there was silence in heauen as it were halfe an houre What is meant by this silence Answ Some that will haue these visions to set forth things done successiuely Brightman assigne the opening of this seale to Constantines time when the Church had peace and quietnesse for a short time being broken off againe by the Arrians Some referre it to the time after Antichrists destruction when they say the Church shall bee quiet fiue and forty dayes before the dry of iudgement Rupertus Beda Anfelm Richard de Sancto Victore Pannonius c. grounding vpon that of Daniel 12.11 where 1290. dayes hauing beene spoken of for the censing of the daily sacrifice hee is pronounced blessed that attaineth to 1335. Some referre it to the time of Iulians persecution which was not by fire and sword but by other subtill meanes Blas Viegas nameth thiâ— exposition yet they were debarred from all publike seruice of God and so there was silence in the Church but it was a very short time he reignâ—ng but two yeeres Others vnderstand this silence of attention Bullinger Pareus Forbs Viegas Fâ—x c. or a kinde of stupour making all silent for a time at the appearing of the seuen Angels with their trumpets the iudgements to come when they should blow being so great and strange as that the beholders were in some sort a stonied hereby and interrupted in their heauenly harmony as it is wont to be with vs when any strange thing happeneth and as it was with Iobs friends comming to visit him they sate downe in silence by him seuen dayes Lastly one addeth further Fox that the generall peace when Christ is borne is hereby signified To this of admiration and attention do I subscribe but I doe not thinke any other signification to bee in this silence The peace of the Chureh cannot be hereby meant for a time because the future troubles are not of the Church but of the wicked as is plainly expressed vnder the fift trumpet the Locusts hurt onely such as had not the marke of God in their forehead much lesse can it bee vnderstood of the quiet after Antichrist destroyed for then the day of iudgement should immediatly haue succeeded as it doth not but six trumpets first As for Iulians time it were too great a leape to come to that at the first of this vision all the time preceding being omitted Augustine Primasius Marlorat and whereas some expound it of the rest to come that being euerlasting it cannot be so taken Note that the iudgements against wicked persecutors of the Church and people of God are so stupendious that the very Saints and Angels in heauen stand amazed at them being but in figures represented vnto them Quest 2. And I saw the seuen Angels which stand before God Vers 2. Who are these Angels Answ There may seeme to be such an analogy betwixt this and that Chap. 1.4 Seuen spirits before the throne that these Angels and those spirits may seeme to be all one and that in the apocryphall book of Tobit soundeth likewise Tobit 12.15 I am Raphael one of the seuen Angels which present the prayers of the Saints c. But as I shewed there those seuen spirits are not Angels but them anifold gifts of the spirit and here by the seuen Angels wee are not to vnderstand such a number onely standing before God for thousand thousands stand before him and minister vnto him but seuen of them appointed now to this ministery and therefore they haue trumpets giuen vnto them It is contrary to plaine Scripture and derogatory from the Lord Iesus to hold that there are some Angels which haue an office as it were to receiue and present our prayers before God for Christ onely is our intercessour in heauen if the Angels and Saints doe any thing for vs it is out of their generall loue and affection to the Church a solliciting of the Lord for the good of vs all in common that aduersaries may be confounded the Gospell may enioy a free passage and the chosen of God may be gathered together till their number be made vp Quest 3. And another Angell came and stood by the Altar Vers 3. hauing a golden censer c. What Angell is this who is said so particularly to offer odours with the prayers of the Saints and what is meant by the thunders lightnings and voices following vpon his casting of fire vpon the earth from off the same Altar Answ Most Expositours agree that Christ is figured out by this Angell for he is called the Angell of the Testament Malac. 3. neither can it agree to any Angell as an high Priest thus alone to goe to the Altar and offer there for all the Saints the Altar some will haue also to be Christ as Bullinger and Pareus and Forbs Bullingers Pareus Forbs Beda Primasius Haimo some the Church of God well called an Altar because a spirituall sacrifice is herein daily offered to God as Beda Primasius Haimo c. The golden Censer some will haue to bee his humane nature wherein he offereth as both the same
and after him ann 670. Fannanus and Colmanus then Adelbertus Gallus Clemens Scotus and Samson Scotus ann 714. and with them Virgilius and Sidorius c. who so desireth to see more of the witnesses of the truth may looke into my Catechisme vnder the title The Church is Catholike or into Catalogus testium veritatis Thus the Lord hath euer had his witnesses hitherto and wee doubt not but as Antichrist shall consume more and more so their number shall hence forward rather increase than be diminished Whereas these witnesses are further called Two Oliues and Candlestickes vers 4. the same phrase almost is found touching Iehoshua and Ierubbabel Zach. 4.11 vnto which place therefore it is generally held that it is alluded Golden Candlesticks the Churches were called before chap. 1. and therefore the same appellation is giuen to these witnesses for holding out the light of truth And Oliues they are for their participating with the Lord Iesus the true Oliue Rom. 11. 5 Touching their miracles they are the very same which were wrought by Moses and Elias Exod. 5. for Moses turned the waters into bloud and smote the earth with many plagues in Egypt 2 King 1. and Elias destroyed his enemies by fifty in a company with their Captains by fire from Heauen 1 King 17. and at his prayer the Heauen was shut vp from raining three yeeres and a halfe But how these things are performed by the holy Scriptures and the Preachers of the truth against Turke and Pope there is great question It seemeth to me to be spoken onely by way of allusion and that the meaning is nothing else but as before at the sounding of the Angels fire rained downe and waters were turned into bloud chap. 8. setting forth such terrible iudgements as were executed vpon Egypt as hath already beene expounded so here the wicked enemies of the truth are terrified by commemorating what Moses and Elias did to the confusion of their enemies for they may bee well assured to drinke of the same cup whosoeuer they be at any time that dare to oppose the truth and to persecute the Preachers of it though no such visible miracles bee wrought as then yet strange iudgements being executed to their destruction as hereby many enemies of Moses and Elias were destroyed This Fox doth particularly apply to the iudgements executed vpon the enemies of Iohn Husse and Ierome of Prague but it may be obserued that there haue beene many remarkable iudgements at sundry times against the Papals for their tyranny against such as haue withstood their superstitions for which I referre the reader to other Histories lest I should dwell too long vpon this place Brightman Gorran Some say that fire commeth out of the mouth of the Scriptures because they denounce fire and brimstone against the wicked which shall indeed come vpon them And the waters are turned into bloud in that they are carried away with errors because they receiued not the truth And the Heauens are said to be shut from raining in that there was a long time so little dew of heauenly Doctrine distilled from the lips of learned Preachers because there were no such Pareus Or because the enemies of the truth were void of all dew of grace whereby they should haue been mollified still continuing hardened in their superstition And by the fire going out of their mouthes is to be vnderstood the consuming of corrupt Doctrines as of stubble by fire through the setting forth of the truth And for the waters turned into bloud wars and plagues other iudgements wasting so many people since that heresie was opposed may be vnderstood and they may be said to turne the waters into bloud because it was an effect of their preaching the truth Bullinger Bullinger vnderstandeth altogether the denouncing of iudgement and condemnation for the wicked resisters of the truth shall bee destroyed by fire Heauen is shut against them that they cannot enter there and whereas they might haue reaped comfort by the truth preached if they would haue embraced it set forth by waters their waters are turned into bloud because this is turned into their destruction and all this these two witnesses are said to doe because they denounce them and they follow vpon their preaching according to that of the Apostle 2 Cor. 2.16 We are a sweet smelling sauour in those that perish of death vnto death Here is no great difference from that which I haue already said for all agree that iudgements are here set forth following vpon the opposing of the truth preached but that some referre them only to spirituall some to temporall and some to both to which I subscribe holding that the fire comming out of their mouthes is the fire of hell threatned by them to the wicked the shutting vp of the heauen famines the turning of water into bloud warres the smiting of the earth with plagues strange diseases Let the Reader consider and follow which of these he pleaseth But certaine it is that the literall sense is not to be held for then men should Chimera-like vomit fire out of their mouthes to destroy such as were neare vnto them and then there should be no raine all the time of this prophesying and of the Gentiles treading the Court and holy City vnder foot a very vnlikely thing when as Antichrist must as they suppose that follow the letter leade so great armies to destroy Christians Touching the beast out of the bottomlesse pit that killeth them when they haue finished their testimony and exposing their dead bodies in the streets of the City spiritually called Sodom and Egypt where the Lord was killed three daies and a halfe here is such a world of darknesse yet as that it is most hard to resolue what is meant hereby It is agreed by all that Antichrist is this beast afterwards more amply described Chap. 9.11 and many will haue the King of the Locusts called Abaddon or Apollyon whom also they take to be Antichrist to bee the same and that he is here spoken of as already well enough knowne by his preceding description I grant that this beast is the same there described but as I said vpon that place so I hold still that the generall great Antichrist the Deuill is meant by Apollyon and Abaddon and not a succession of Antichristian men for their opposing of Christ in his truth called that Antichrist And so here the beast comming out of the bottomlesse pit is the Deuill in his instruments whatsoeuer they be that impugne the truth whether Mahumetans or Papals for both fight against and kill the seruants of God for giuing testimony and standing to his truth and because herein they follow the Deuills instigation and doe his worke he is said to doe it for hee doth it in them vsing their hands and weapons thus to fight and to destroy When any instrument of the Deuill is spoken of in particular he is said to come vp
a notable place for satisfying that question Note what became of the Church all the time that the Pope preuailed if the Roman Catholike Church bee not the true Church As in the dayes of Elijah there were seuen thousand scattered thorowout the tribes of Israel who were vnknowne 1 King 19. so in these times there were many thousands some in one countrey and somein another that did distaste the idolatries and superstitions of Rome preserued by the care of the Lambe when the roaring Lion the Deuill deuoured most Touching this company with the Lambe and the harpers whose musicke is heard and the found in heauen as of many waters there are some that vnderstand the seruants of God vpon earth by them all Bullinger Napier Fox the multitude of whom is set forth by the voyce of many waters their bold threatning of iudgements against sinne by thunder and their ioy in the middest of trouble by singing and playing vpon harpes that new song of redemption by the bloud of Christ set forth in the Gospell not an old song such as was wont to bee sung vnder the Law though this song be also to be applied vnto the Saints in heaueÌ„ And one more particularly vnderstaÌ„deth the noise as of many waters Brightman of the teaching of the Doctors that liued in the time of the womans first beginning to be in the wildernesse such as Augustine Ambrose Ierom c. who made a confused noise like to that of many waters not distinctly setting downe the points of faith the noise of thunder of Wickliffe Iohn Husse Ierom of Prague Luther c. who stirred vp men in diuers parts as the cracking thunder and the harpers singing of the reformed Churches after obtaining a liberty of the true religion in Heluetia Sueuia Geneua c. where God was praised for the light breaking out amongst them Lyra. One telleth a tale of an hundred forty and foure thousand Monkes slaine by the Hagarens in Syria and Antioch about the end of Heraclius his reigne Ribera Some vnderstand such a number of the Iewes which shall be conuerted when Antichrist shall come or part Iewes and part Gentiles But Pareus is of the same minde and agreeth with this our exposition distinguishing the company with the Lambe and those of whom the noise is heard and indeed to vnderstand it otherwise is to confound things distinguished seeing after the hundred forty and foure thousand spoken of vpon mount Zion with the Lambe this noise is heard from heauen and these vpon earth still learne their song which none else could doe because as none but the faithfull haue the Spirit of God and feele that ioy which is in the grace of God so none but they can produce the true effects of this ioy by heartily magnifying Gods holy Name Heartily to praise God then being affected with his mercy in Christ Note is a propriety of such as belong vnto Christ the praises of others are but the harsh sounding of the instruments of an orall voyce without the grace of the consent of the animall voyce wherein onely is life and sweetnesse Touching the description of these hundred forty and foure thousand Bullinger Tossanus Pareus Fox Aug. non polluerunt se mâ—l cribuâ— l. â—â—â—uâ—ciauâ—raÌ„t carnal cupiditat bus nec adhascrunt idolis dâ—js alients lâ—aeâ—â—â—ius aut eiâ—oriâ—us sed sunt virgines spirituales quorum spoasus Christus est These haue not defiled themselues with women c. most of our new Writers consent to that which hath beene said that whoredome committed with the great whore is specially meant from which they haue beene free though some apply it vnto chastity also in respect of the body both in the single and married estate And not onely our new Writers but the ancient Fathers vnderstand spirituall pollution by idolatry here as Augustine saying They haue not defiled themselues with women that is they haue renounced carnall concupiscences neither haue they cleaued to idols to strange Gods heresies or errours but are spirituall Virgins whose husband is Christ And Ambrose saith vpon that speech of the Apostle I haue prepared you for one man that I might present you a pure Virgin vnto Christ He will haue them to be virgins in faith such as Iohn doth describe being with Christ in the Reuelation where he saith these are they that haue not defiled themselues with women It is most absurd to hold here with the Hieracite a sort of Heretikes of old who condemned marriage as ioyned with pollution and many Popish Writers now adayes that apply this vnto votaries that leade a single life and therefore one of them Alcasar being ashamed of this Alcasar consenteth with vs that they are the Virgins here meant who haue not corrupted themselues by an inordinate affection towards the creature And indeed if Virgins properly vnderstood should be meant many absurdities would follow thereupon 1. None of the Patriarkes could be followers of the Lambe because they were all married as were diuers of the Apostles also 2. Gods owne ordinance should be an hindrance to the following of the Lambe 3. All that are truly religious must needs be single because all that are redeemed and saued are here set forth c. It is the praise of those that haue beene separate from Popish abominations they as pure virgins are of the society Note and make the Spouse of Christ others that are corrupted by error haue nothing to doe with him no more than impure with pure darkenesse with light Belial with God Touching their following of Christ whithersoeuer he goeth it is well expressed further by some Bullinger Brightman that if hee will haue them goe after him to the losse of their goods of their good name yea of their life by any kinde of most cruell death yet they are ready thus to follow him They are a first fruits vnto God that is most holy and but a few in comparison of the great multitude that shall come in as the truth shall further inlarge it selfe Antichrist being more and more consumed and confounded euen as the first fruits of corne are consecrated vnto God and are but a little quantity in comparison of the whole crop This allegory is most significant to set forth the small number of those that shall be saued and their praise before going Note which is also their happinesse serueth notably to shew the Christian resolution of this number they are ready bent to follow Christ thorow the greatest troubles and worldly miseries so that if any will be a follower of him but onely so farre forth as may stand with his ease profit or preferment he is excluded out of this number Quest 2. And I saw another Angeli flying thorow the midst of heauen Vers 6 c. hauing an eternall Gospell to preach to all the inhabitants of the earth and to euery nation tongue and people c. What is set forth by this Angell and
after this they shall be cast into the Wine-presse of Gods wrath there to be crushed and squeesed in infinite multitudes an infinite long time set forth by the bloud running out in so great abundance arguing both many grapes and a long time of pressing There is no ground by the reaping of the haruest to vnderstand the gathering in of the godly as some would haue it taken for Tares are amongst the Corne and this similitude howsoeuer it doth sometime set forth the putting of an end to this temporall life in all men yet sometime with a particular respect vnto the wicked only as here and Ioel 3.13 and then it is only to be so farre forth applied as it setteth forth a cutting off or destroying from off the face of the earth and if wee shall goe a little further in applying it it must be in that which is vnderstood but in other places further added viz. in respect of that part of the haruest which is to be burnt with fire the tares and the chaffe which it may be is also intimated here by the Angell which is said to be ouer the fire whose office haply it was when the other Angell had destroyed the world temporally to cast the bundles of tares into vnquenchable fire and the grapes which were sharpe and sowre into the Wine-presse of Gods wrath for euermore And this Angell commeth from the Altar fitly because fire is vsually taken from thence for the destruction of the wicked as Chap. 8.5 from whence haply he may be thus described as afterwards hee that powreth out his Viall vpon the waters is said immediatly to be the Angell of the waters Chap. 16.5 so this the Angell of the fire or that had power ouer the fire If any man shall further demand but why doth not Christ appeare the second time like the Sonne of man but an Angell is said to appeare if both apparitions serue to expresse the same thing I answer that in the destruction of the world at the last day two things are to be considered the Iudge by whose power and authority it shall be acted and the instruments which shall be imployed herein the first is the Sonne of man the second the Angels spoken of as one here to shew their going about this ministery as one and according to this twofold consideration there are two diuers appearances of the Sonne of man sitting and crowned and of an Angell neither sitting nor crowned whereby wee are to vnderstand the Lord and Master of this great Haruest and Vintage is Christ Iesus hee onely giueth power to cut downe and a fruit of his iust wrath is the wickeds suffering of endlesse torments but hee doth instrumentally act both the one iudgement and the other by his holy Angels the sentence giuing is omitted here the iust manner of the whole proceeding at that day being sufficiently declared elsewhere He shall come in a Cloud hauing a sharpe sickle in his hand that is being ready to condemne the wicked world and to cut them off with the breath of his mouth as with a sharpe sickle then the Angels with all readinesse as his Ministers shall destroy the world and after sentence by him giuen leauing the godly who are inuited into the Kingdome of Heauen they shall cast the wicked into their place of torment in innumerable multitudes And thus I thinke that all hitherto is made most plaine There remaineth only the space of ground without the City where the Wine-presse is trodden being 1600. furlongs to be considered touching which I finde that most Exposiâ—ors content themselues with this generall that here is set forth the great abundance of those that shall be destroyed so that if men on horsebacke would looke out to it their bloud couereth the ground such a distance and so deepe as that it commeth vp to the horse bridles it being alluded vnto Esa 66.24 where somewhat a like phrase is vsed But one besides Brightman before spoken of Napier who applieth it to England expoundeth it particularly of the time when this great iudgement shall be viz. ann 1600. from the time of this vision that is about ann 1699. But here is nothing to intimate any time but the greatnesse of the place where this Wine-presse standeth Rabbi Menahen Rabbi Menahen vpon Gen. fol. 60. saith that the land of Canaan was 1600. furlongs in length now for so much as all things are carried here on in an Allegory to the Temple the Altar and the holy City which were of the Iewes I doubt not but in this space without the City it is also alluded vnto that Country such an innumerable multitude are destroyed as if such a slaughter of men were made as would ouerflow in this depth all the whole land of Canaan The valley of Iehoshaphat hath beene of old set forth to be the place of iudgement and Tophet Ioel 3. Esa 30. which is in that Country to be wide and large where there is wood enough and the breath of the Lord as a riuer of brimstone kindling it It is without the City of the Saints which is much greater euen 12000. furlongs square Chap. 21.16 not for that the number with shall be tormented together is lesse than the number of those that shall be saued but because to be streightened is an addition to paine to be inlarged an addition to ioy and comfort Touching the Angell of the fire I doe not thinke with some that either here or Chap. 16. where the Angell of the waters is spoken of it can be iustly gathered that diuers things are assigned to diuers Angels to rule ouer for they together are ministring Spirits to execute the will of God sometime in one kinde and sometime in another and because this Angell before Chap. 8.5 is said to take a Censer full of fiery coales from the Altar he may now be brought in by this Periphrasis tacitly implying what shall become of the haruest of the wicked before said to be reaped and hee that afterwards is called the Angell of the waters is plainly so called because he powred out his Viall vpon the waters Note Note that when the godly who haue suffered and beene toiled in this world shall rest most sweetly from all trauell and labour the wicked followers of the beast of Rome and all wicked persons come to burning and pressing with intolerable pangs neither can there be any auoiding of it because the Lord Iesus and his holy Angels from whom none can lie hid and not men who may be deceiued shall be actors in adiudging and compelling them into the Wine-presse CHAP. XV. ANd I saw another great wonder in Heauen Quest 1 Vers 1 2 c. seuen Angels hauing the seuen last plagues c. Vers 2. And I saw as it were a glassie sea mingled with fire c. To what time is this to be referred what is this glassie Sea whereupon the Harpers stand and what is the song of Moses which they
their leaues for medicine Compare the particulars together and you shall finde an excellent agreement betwixt these places so that I doubt not but in this vision it is alluded vnto that there the graces of the Church militant being represented here the glory of the Church triumphant betwixt which there is a great analogy and correspondency The riuer here is the Spirit of God who is most pure and holy proceeding from the Father and the Sonne who is also as a riuer of liuing waters in the Saints refreshing and comforting them without end The tree of life is Christ for so much as he onely is food to them that liue for euer and hereby it appeareth that this is spoken of the glorified estate of the Church because when a reward in heauen is promised to him that ouercommeth it is vnder these termes To him that ouercommeth I will giue to eat of the tree of life Chap. 2.7 And both in the riuer and this tree it is plainly alluded vnto Paradise out of which a riuer arose and wherein was the tree of life This one tree was manifold both in the midst of the street and on either side of the riuer because there is no want of it to the infinite multitude of Saints but euer ready there to yeeld food vnto them all And to shew the multiplicity of delights that are herein twelue sorts of fruits and fruit-bearing euery of the twelue moneths in the yeere is ascribed vnto it which doth also imply a tree alwayes flourishing neuer fading and the leaues are healthfull to the nations that is not as if sicknesse were now incident vnto them and they needed healing for all sicknesse and paine is done away but to declare their euer healthfull condition there being no lesse vse of medicine to preserue health than to restore it From hence forward all things are easie and need no interpretation vntill v. 10. howsoeuer some expound Iohns falling downe at the feet of the Angell to worship him Vers 8. Brightman vers 8. as an act repeated from Chap. 19.10 and not done the second time but it is plaine that hee was againe to blame herein hauing so soone forgotten himselfe after that admonition whereby we may see what the weaknesse of the best and of the most holy is if they bee not continually propped vp by Gods grace that we all may continually craue it out of an humble acknowledgement of our weaknesse much more and not presume in any case vpon our owne strength Vers 10. But Vers 10. it may bee doubted why Iohn is bidden not to seale vp this Prophecy and what the Angell meaneth by bidding him that is vniust to be vniust still for he saith Vers 11. Let him that is vniust be vniust still c. The common answer here is that sealing being vsed to keepe close writings that they may not be lookt into and read the Lord would not haue this Prophecy sealed because he would haue all his people to looke into it and vnderstand it as setting forth things which were shortly to begin to take effect Whereas Daniel is commanded to seale vp his Prophecy Dan 12.4 it was because it should bee a long time before it should take effect a certaine argument that Antichrist being the chiefe subiect of this Prophecy came long agoe and is not still to be expected Touching the other words Let him that is vniust be vniust still c. they are not spoken as intimating a leauing of euery one to the liberty of his owne will as Popish Writers doe hence collect but come aptly in here after the leauing of this Booke vnsealed mentioned For if it should be thought this will doe more hurt than good the wicked enemies of the truth being rather prouoked against the faithfull professors of it by hauing these things applyed against them the Lord careth not for this for he will soone come to giue them their payment for all so that the faithfull may bee comforted and the more setled in righteousnesse and holinesse◠thus some Bullinger Pareus And this indeed doth very fitly agree seeing the Booke left vnsealed to the reading and considering of all sorts is by the wicked but contemned they being no whit the more moued to a reformation Andreas Tho. Aquin. Some will haue these words to be spoken prophetically as if the Lord expected none other euent but a neglect of this prophecie amongst the wicked who would not be reformed at all hereby for thus it is plainly spoken in a like case in the Booke of Daniel Many shall be purified Dan. 12.10 Napier Eccles 11.9 but the wicked shall doe wickedly Some hold it to be ironicall as that in the Preacher Reioyce O young man in thy youth and walke in the wayes of thy heart c. but know that for all this God will bring thee to iudgement It is not amisse to follow any of these Expositions but I preferre the second vnderstanding the words as propheticall and withall I thinke that they haue reference to the former words about leauing the Booke vnsealed sealed for the speech concerneth alike the godly and the wicked and therefore cannot be ironicall Whereas the righteous are bidden to be righteous still Popish Expositors turning it Let the iustified be yet more iustified thinke that they haue a ground here for the increase of iustification after that a man is by faith iustified he may by his good workes make himselfe more iust but for so much as the righteous here is opposed to the vniust spoken of before and the holy to the filthy such righteousnesse must needs be vnderstood as is contrary to vnrighteousnesse viz. righteousnesse in fact and not the righteousnesse which is by faith wherein a man may and ought to grow daily but neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus rightly expounded for it is still noting perseuerance herein and not an increase of it for thus this word is vsed Vers 3. There shall be no curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chapter 10. the Angell sweareth That time shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 3.12 After this the Lord Iesus being described and they which shall be shut out of this City againe mentioned and the contents of this booke confirmed there is an inuitation to drinke of the water of life made to all that will Vers 17. Vers 1◠17. I am the root and the off-spring of Dauid and the bright morning starre And the Spirit and the bride say Come And let him that heareth say Come and let him that is a thirst come and whosoeur will let him take the water of life freely Christ calleth himselfe the root of Dauid in respect of his Diuinity and his off-spring in respect of his humanity and the bright morning Starre for the light of comfort which wee haue by him before the Sunne of glory ariseth that shall bee reuealed The Bride is the Church the Spirit speaketh in the
Church making her to long after his comming for her full redemption he that heareth who is inuited to say likewise is euery one that heareth this Prophecie and what a ioyfull estate the faithfull shall be in in Heauen For he cannot but wish and desire for this day Let him that is a thirst come as he longeth after the comming of the Lord to the perfecting of his happinesse so let him come to the Lord by faith and obedience and let him that will this is added to note not that by the power of his owne will he can doe thus but that his will must be sanctified and of vnwilling he must become willing God working in him a new will and new desires before that he can come vnto Christ this Fountaine of liuing water That which followeth is added as a necessary muniment vnto this and to all the bookes of holy Scripture against forgers of the Word of God which the Spirit did foresee would bee in after times Vers 18. For I testifie to euery man that heareth the words of this Prophecie if and man shall adde to these things God shall adde to him the plagues that are written in this Booke c. Vers 16. These are the words of our Sauiour Christ who had before spoken of his Angell whom he sent to testifie these things and therefore in the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I witnesse together Touching the rationall particle for some omit it as redundant but it is of great force to argue a necessity of attending to and reuerently regarding what is here set forth For that must needs be of great consequence which is guarded with such a caution If testimonies be alleaged onely to proue the truth of a thing it doth not so much moue to consider of it but it being auerred to be such as that it is danger of death to depraue it any way all men will beginne to attend vnto it as handling matter of life and death And what is spoken of this Booke by the like reason is well applyed by our Diuines to all Bookes of holy Scripture for why is it so dangerous to take away or to adde vnto this Booke but because it is of God And is it not as dangerous then to intermeddle in this kinde with any other of the Bookes of God such as all the Bookes of Scripture are But it is well added to this as the last as the charge of not putting to or taking away from the Bookes of Moses is added in the last of his Bookes Bellarmine excepteth against this inference Deut. 4. holding that the threatning pertaineth only to the detractors from or adders to this Booke and necessarily for otherwise with what colour could they obtrude to the people of God vnwritten traditions as being of equall authority with the Word of God How durst they take away the Cup in the holy Communion and the second Commandement out of the Decalogue and with such audacity change our Lord in many places into our Lady with many the like corruptions With what face could they hold and maintaine that all things necessary to saluation are not set forth in the holy Scriptures when as they are so compleat as that there may be no addition made vnto them But this exception will doe them no good when God shall iustifie his care to be a like tender ouer all other Bookes of Scripture as ouer this diuine Booke And that these words may be certainly knowne to be the words of Christ Vers 20. Saint Iohn saith for conclusion Hee which testifieth these things saith Surely I come quickly Amen Euen so come Lord Iesus For whose comming that we may be the more fit let vs acquaint our selues with the things herein contained sith they are left vnsealed to vs to this end and purpose and being acquainted with these mysteries which being explained as through Gods assistance thou hast them here presented vnto thee doe so euidently shew the Pope to bee Antichrist and his estate together with all that follow him to bee damnable halt not betwixt two opinions but bee a resolute reformed Catholike nothing doubting but certainly expecting their finall ouerthrow and confusion and thine owne deliuerance and euerlasting saluation which let vs all pray with this our blessed Apostle that it may come quickly Amen Trinuni Deo gloria Errata In the Catalogue of Names for Cicillus read Cyrillus PAge 27. for doe reade to p. 31. wandring r. wauering p. 44. or r. 2. p. 60. Ioh. 24. r. 2. p. 78. his r. has in marg p. 92. aninū r. animū in marg p. 104. run r. cun p. 140. was r. as p. 163. Secutoro r. Secuturo in marg p. 177. onus r. vnus in marg p. 183. word r. world p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. X. p. 485. Pope r. pompe p. 493. vilitate r. venerate p. 5 14. which time r. after which time