that is he stirreth vp the Pope a secret enemy in the West and the Turke an open enemy in the East by fire and sword to destroy the company of those that stand for the truth which howsoeuer it hath beene in a great part fulfilled already yet the most remarkable time is to come wherein being gathered together in greatest multitudes they shall be by the immediate hand of God destroyed as with fire from Heauen so that they shall neuer be able to make head againe as was before set forth vnder the sixt Viall Chap. 16.16 by the place called Harmageddon into which they should bee gathered Which time the Deuill being concluded in hell should not in such manner seduce any more till the comming of the Lord to iudgement which is next set forth And I hold with those that say the phrase here is borrowed from Ezâ—echiel because of the similitude of that which was then done and now Then the people of God being returned from the captiuity were assaulted by Seleucus and Nicanor and Antiochus c. out of Asia Minor and Syria but were mightily deliuered by Iudas Machabeus and his brethren being extraordinarily stirred vp and assisted from Heauen Ezech. 38.22 Ezech. 29.6 and therefore their ouerthrow that came against them is set forth by fire and brimstone and againe by a fire which the Lord threatneth to send vpon Magog For in like manner the people of God in these latter daies being come out of the captiuity of Popery are assaulted with innumerable enemies but the Lord doth mightily preserue them and disappoint their enemies of their purpose and will we doubt not when greatest need shall be at the last yet more miraculously saue his by destroying their enemies both Turkes and Papists when they shall be in an highest attempt against them That the Scythians came of Magog who are the present Tukes and Tartars is agreed by all Writers and that Meshech and Tubal ouer which Gog is said to be the chiefe Prince are Iberia that is Spaine and Cappadocia Ieron de inter Heb. nom Ierome sheweth De interpr nominum Hebr. Touching other exposiâ—ions and first for that of enemies in generall it is too large and taketh away from the light giuen here to see more particularly into this matter for that which restreineth it to the Turkes onely seeing two names are here vsed I see no reason why both should be referred to one sort of enemies especially there being two that continually infest the Church of God so aptly figured out by them Touching the fire and the casting of the Deuill into the lake of fire and brimstone I cannot thinke it is to bee meant of the last iudgement and of the fire of that great day of the Lord because when that day shall come there shall be a generall security eating and drinking marrying and giuing in marriage and not warring and sighting for if an end of these warres should be made by the Lords comming to iudgement how should the faithfull haue time here to reioyce and to giue thankes vnto to God for their greatest enemies ouerthrowne It is true there may be some relikes of the Antichristian Sect after this 2 Thess 2.8 in regard of which it is said that Antichrist shall bee abolished by the brightnesse of the Lords comming but that hee shall stand to be able to make so great a power as is here described is most improbable The Turkes haue had hitherto great successe in their warres against Christians but they whom they haue fought against haue beene as bad as themselues or worse and therefore they haue beene armed to become a scourge vnto them as was shewed chap. 9. But when they shall come in their greatest power against the true Christians of the Reformed Religion though the Papists shall ioyne with them to make their Armies innumerable God will from Heauen fight against them and confound them In confidence whereof let vs be resolute and comfort our selues if we should see greater preparations of warre made by all our enemies for we shall vndoubtedly triumph ouer them all at the last Quest Vers 11. 4. What is meant by the appearance of a great white Throne and the comming together of all before him that sate vpon it and the fleeting away of Heauen and Earth from before him what are the Bookes and the other booke called The Booke of life according to the contents whereof all were iudged and according to their workes and how are death and hell cast into the lake of fire Answ Brightman There is no great difference amongst Expositors here onely some turne all that is said into an allegory of the conuersion of the Iewes holding that by the dead here set forth to rise together they are meant who haue beene all this time dead as it were in infidelity But the place is so plainly of the generall resurrection at the last day and the arguments so sleighty to cause vs to vary from the common receiued exposition which is of the generall resurrection and the exposition which applyeth it to the Iewes in the particular passages here is so wrested and forced Pareus as one a learned Writer hath well noted as that this may by no meanes be admitted The chiefe reason of this interpretation is drawne from that which followeth Chap. 21.22 because the Authour of it conceiueth that the description of the new Ierusalem with the circumstances cannot agree to the state of the Church triumphant in heauen and therefore a famous Church to come vpon earth must needs be pointed at there but how these may be applied to the state of the Church triumphant in heauen shall appeare in their proper place In the meane season I follow the common exposition of all Writers holding that the generall resurrection and proceedings which shall bee at the last day are here set forth for euery place of Scripture is properly to be vnderstood vnlesse there be a necessity of admitting a figure because otherwise either some absurdity will follow or it will not agree with the analogy of faith neither of which can be iustly said here He that sitteth vpon a great white Throne is the Lord Iesus who appeareth thus to shew his glory for white is a signe of glory Mat. 17.1 the heauen and earth are said to fly away from before him to declare the fiercenesse and intolerablenesse of his anger at that day which is such that neither earth nor heauen are able to beare it a circumstance very vnfit to bee applied to that most notable worke of grace in bringing the Iewes home to the faith They shall fly away in regard of their externall forme and figure for they shall be changed as a vesture the heauens melting with heat and the earth flaming with fire but their substance shall still remaine after this called a new heauen and a new earth as most hold The dead that stand before the Iudge are both great and small
euery one rising in that stature of body wherein he fell against the Iesuites conceit that all shall be of such a stature as one is ordinarily at his full age The bookes that are opened are according to some the bookes of men consciences according to others the bookes of holy Scripture but according to Augustine both which I thinke to be rightest for euery mans conscience shall then be made manifest whether it be good or euill foule or cleare and according to the bookes of holy Scripture all shall be iudged as they haue receiued and obserued the things therein contained or not The other is according to some Napier Parâ—us the booke of predestination for then it shall be made manifest who were elected and who reprobate according to some Bullinger the booke of faith for he that beleeueth hath life to beleeue is to liue the booke of life then is the booke of faith for he in whomsoeuer a true faith is found shall then liue the rest shall be cast into hell I subscribe to the booke of Predestination for this of faith was spoken of before amongst the bookes and because it is hidden from vs who are written in this Booke God only knoweth that a thing well knowne to vs is further spoken of viz. Workes euery man is iudged according to his workes for good workes alwayes are in such as bee written in this booke It is not said according to their faith because that is more latent and there is more deceit in it neither is it said for their workes but all that were not found written in the booke of life that is that were not elected are cast into the lake of fire but yet iustly for their euill workes deserue it on the contrary side therefore they which are saued are such as be written in the booke of life here is the originall of their saluation God hath elected them and good reason there is in respect of men that they should be saued for their works haue beene good whereas the workes of the reprobate haue beene euill and to good workes God hath promised a reward as he hath threatened iudgement to euill workes yet in respect of God there is no reason of merit in the best works because it is our duty to doe them and being examined by the rule of Gods righteousnesse they are defectiue when wee doe them in the best manner that we can but there is good reason of merit of death in euill workes because vpon paine of death they are forbidden so that he shall be well worthy to die that committeth them euen as a murtherer or robber is worthy to be hanged but on the other side he that doth good workes is not well worthy of euerlasting life though it bee promised that he shall be thus rewarded no more than a dutifull subiect is worthy for that seruice which his Prince commandeth him and promiseth to reward with the marriage of his daughter and making him his sonne can be said to be worthy of it For it was of grace that his Prince made him such a promise to whom he ought that seruice without a reward neither could it bee worthy of so great a reward though greatly deseruing and therefore it came of grace not of his merit But if of merit yet there is a great disproportion betwixt the seruice of any subiect to his Prince and the actions of a Christian towards God for the Prince doth meerely command and furnish his subiect with necessaries to doe that seruice which hee putteth him vpon but it is his owne valour and wisdome whereby he performeth it without any inabling further from his Prince in the very doing for notwithstanding his furnishing of him hee may as well miscarry as effect that which hee goeth about But God inableth his to that which he requireth He worketh the will and the deed of his owne good pleasure Philip. 2.13 Againe the greatest reward of a Prince is but the reward of a man to a man a temporany reward and so happily the benefit that redoundeth to him by that seruice may be equall to the reward but euerlasting life which is the reward of God is farre more excellent than any thing that any man can doe or the benefit hereby redounding vnto God which is none for If thou be righteous thou art righteous for thy selfe Prou. 9.12 if thou bee wicked thou alone shalt suffer The Papists therefore that from hence and from the like places seeke to establish the merit of good workes doe greatly straine and force such places against all sense and reason By death and hell which are said to bee cast into the lake of fire some vnderstand the Deuill August Napier who by his temptations becommeth death and hell to the wicked for that he draweth them on to such a course as tendeth to death and damnation Dent. Bullinger Pareus Some vnderstand all such as to whom death and hell belongeth all the reprobate and wicked and some whatsoeuer is obnoxious and hurtfull so that after this nothing remaineth to hinder the perfect blessâ—dnesse of the new Ierusalem which commeth next to bee spoken of And this seemeth to bee most probable because the Deuils damnation was spoken of before vers 10. and the reprobates damnation vers 15. Here therefore may fitly be brought in the vtter destruction of death and hell in respect of the faithfull so that they should not be in any feare of them any longer for according to this it is promised 1 Cor. 15.16 The last enemy which shall be destroyed is Death Cha. 21.4 Death is said to be no more after this this casting into the lake then is but a periphrases of destructioÌ„ But me thinkes there may be another more agreeing sense yet rendered if by a Metonymy we vnderstand by death and hell such as death and hell were said before to giue vp the wicked which hitherto lay dead and buried the continent being put for the content as wee call the inhabitants of an house the house For if hell should bee meant as the word soundeth then hell should bee said to bee cast into hell which cannot stand if the heires of hell then the same word should be vsed in another sense as it were with the same breath that is not likely but being taken as I haue said it doth well correspond vnto the words before going and the argument of the wickeds destruction which onely is here set forth is fitly prosecuted the comforts of the faithfull being reserued to be spoken of in the next Chapter Touching death and hell which are said to giue vp their dead R bera I hold it not amisse with Ribera to expound it of such as haue died ordinarily or extraordinarily haue beene swallowed vp and gone aliue as it were into the pit St. Augustine will haue it meant of the bodies in the graues and of the soules of the wicked in hell This is a notable place
to shew both the vniuersality of the iudgement that shall be Note and the terriblenesse of the Iudge to the wicked so that nothing shall be able to abide his presence and the iust proceedings according to which all shall bee sentenced because they shall be by bookes and according to mens workes and lastly the wofull estate of all that haue done euill after this time they shall be cast into the lake of fire and the ioyfull estate of those that haue done well death and hell is abolished vnto them so that they shall stand in feare of these enemies no more What is written in the booke of life is kept so secret that wee cannot know it but they whose workes are euill may be sure that they are not therein written the booke of life and the register of mens workes doe parallel one another Wouldest thou then see into this great secret goe to thy workes and consider them if they be good thou art assuredly written in the booke of life otherwise thou mayst bee sure that thou art not and then the lake of fire gapeth for thee Psal 34.12 Be not deceiued therefore by thy faith but wouldest thou liue long and see good dayes refraine thy tongue from euill and thy lips that they speake no guile cease to doe euill seeke peace and ensue it Attend to that direction of our blessed Sauiour giuen to him that asked what he should doe to be saued 1 Tim. 6.7 keepe the Commandemâ—nts and if thou be rich forget not to distribute of thy goods to the poore and so lay vp to thy selfe a good foundation CHAP. XXI IN this and the Chapter following vnder the figure of the new Ierusalem the state of the Church triumphant in heauen is set forth as it shall be after the day of iudgement according to the opinion of all Expositors Brightman Forbs except two of ours who vnderstand it of a flourishing Church vpon earth after the Pope and Turke destroyed and the Iewes conuerted and some Popish Writers who expound it of the Church of Rome whom Alcasar a Iesuite mentioneth and confuteth But that it cannot possibly bee vnderstood of the Church vpon earth in any time or age is most plaine first because this vision followeth after the vision of the last great day of iudgement and therefore in order should represent somewhat after that 2. Because the condition of the Church is such here as that it can neuer be free from suffering and sorrow All that will liue godly must suffer persecution Rom 8.17 wee shall bee glorified with Christ if we suffer with him Ioh. 16. 1 Pet 5.8 and In the world ye shall haue trouble and if at any time there bee outward peace yet the Deuill like a roaring Lion goeth about continually seeking whom he may deuoure and there are bodily pangs and sicknesses and other occurrences that doe afflict whilest this life lâ—steth Heb. 12.10 for if wee should bee without chastisement wee should be bastards and no sonnes And lastly there is sinne euer here in the best which maketh them to sorrow Matth. 5.5 according to that Blessed are they which mourne for they shall be comforted But the new Ierusalem here described is without all sorrow and paine vers 4.3 Because the Church here described hath the glory of God which is all one with being glorified in heauen so as cannot said of any vpon earth vers 11.4 Because this Church is without a Temple needeth no light of the Sunne c. vers 22 23. whereas the Church vpon earth must alwayes haue a place to resort vnto and must be enlightened and vpheld in grace by meanes and shall euer need the light of the Sun and Moone 5. Because no vncleane thing is in this Church vers 27. whereas in this world the kingdome of heauen is euer like a corne field with tares in it like vnto ground with thornes and briars and stones in it and such as that it may be said alwaies Many are called but few are chosen Lastly to put vs out of doubt that no state of the Church here is meant but in heauen he saith that they shall see his face Chap. 22.4 for this shall neuer be till we come in heauen 1 Cor. 13. then shall we see as we are seene and herein standeth the perfection of blessednesse 1 Ioh. 3.3 for now we are the sonnes of God but it doth not yet appeare what we shall be for we shall see him as he is To say nothing of the new heauens and the new earth 2 Pet. 3.13 which Saint Peter speaketh of when he hath shewed how the world shall bee destroyed by fire but wee saith he looke for a new heauen and a new earth wherein dwelleth righteousnesse These reasons I thinke may satisfie any reasonable man against the probabilities that are that it should not be meant of the Church triumphant in heauen except the phantasticall Chiliast who may thinke to reconcile all these to his imagined ioyfull time of a thousand yeeres vpon earth after the first resurrection of the Martyrs onely for they apply all this to that imaginary condition But that hath beene sufficiently confuted already and whereas any thing may seeme to make against the common tenent of the glorified estate of the Church here set forth it shall be answered in the proper place And so I hasten to the exposition of the difficulties here as they offer themselues in order And I saw a new heauen and a new earth Vers 1. for the first were passed away neither was there any more sea By the new heauen and earth here most Expositors vnderstand not any new creation but so great an alteration in the heauens and the earth as if they were made new For these heauens and earth say they shall not cease to bee in regard of their substance but become more glorious as is taught Rom. 8.19 being no more subiect to corruption Neither shall they be renewed that we might again haue a dwelling here for we shall ascend 1 Thess 4. and euer remaine with the Lord aboue but to intimate the new glorified estate of the faithful if the creatures which were made to serue them shall come now to a new glorious condition then much more they for whose seruice they were made as Bullinger speaketh Bullinger But I haue already deliuered my coniecture vpon 2 Pet. 3.8 for the first heauen and earth were passed away This was shewed before Chap. 20.11 and because no mention was there made of the sea here it is added the sea was no more that we might not conceiue but that all the parts of the world fled from the Lords angry presence Bullinger Some thinke that nothing else is meant but that the sea was altered to a more glorious estate euen as the heauen and the earth but it is to be noted that he speaketh onely negatiuely of the sea but both affirmatiuely and negatiuely of the
opinion that the faithfull should liue here with Christ in all manner of pleasure a thousand yeeres But the Greekes were neuer of that opinion neither can it possibly stand seeing nothing is more plainly in this Booke set forth than the eternity of Christ which was by Cerinthus impugned holding that Christ was not before the Virgin Mary Euseb l. 3. c. 39. The same Eusebius also writeth of another Iohn a Diuine whose Monument was seene at Ephesus together with the Monument of Iohn the Apostle whom to haue beene the Author of the two last Epistles of Iohn and of the Reuelation Dionysius Alexandrinus consenteth But this title The Diuine could not so rightly be giuen to any as to Iohn the Apostle and Euangelist seeing he excelled all others in writing of the Diuinity of Christ And therefore Arias Montanus to put it out of all doubt that the Apostle Iohn and not any other was the Author of this Booke hath prefixed this title The Reuelation of the holy Apostle and Euangelist Iohn the Diuine For though this bee not in the title yet so much in effect is in the Text chap. 1. vers 2. Iohn which witnessed the Word of God and the testimony of Iesus Christ and the things which he saw For this is plainly a Periphrasis of Iohn the Apostle seeing he gaue testimony to Christ by this name Ioh. 1. The Word In the beginning was the Word c. and here speaking of his comming to iudgement he setteth him forth by the same name Reuel 19.13 1 Ioh. 1. His name is the Word of God And he beginneth this Epistle with What wee haue seene with our eyes and haue beheld c. And in concluding the Gospell he is spoken of as a witnesse and his writing as a testimony This is the Disciple witnessing these things Ioh. 21.24 and wee know that his testimony is true Againe the circumstance of the place speaketh plainly that Iohn the Apostle and not any other was the Author of this Booke for this Iohn was banished for the Gospels sake into Pathmes by Domitian the Emperour Euseb 3. c. 18. Wherefore by the consent of all the best Writers the Author of this booke was Iohn the Euangelist and Apostle so saith Iustin Martyr dial cum Tryphone Iren. lib. 4. c. 37. Clemen Alex. Pedagog lib. 2. cap. 12. Orig. Hom. 7. in Ios Athanas in Synopsi Epiphan Haeres 51. Chrys Hom. 5. in Psal 91. Tertul. lib. 4. Contra Marcion Cyprian exhort Martyrij cap. 8. Ambros Psal 50. August 39. in Iohan. Hieron Catal. Scriptorum illustrium c. Grasserus comparing this booke with Daniel saith that they are alike in their Authors for as Daniel so Iohn was a man greatly beloued of the Lord If it bee demanded when he wrote this Booke Invita Ioan. Ierome answereth that hee wrote it when Domitian moued the second persecution after Nero the fourteenth yeere of his reigne And with him agreeth Ireneus a most ancient Writer Iren. l. 3. cap. 25. saying Iohn wrote the Reuelation almost in our time towards the end of Domitians Empire For Iohn liued longer than any other Apostle euen to the third yeere of Traian which was 102. from the birth of Christ according to Ierome which was six yeeres after hee wrote this Booke which was written Anno 96. And for this cause it is placed after all other bookes of holy Scripture because it was written after them all in time Reuel 22. and is as it were the seale of them all being fenced with a charge of adding no more as the first Bookes written by Moses were Deut. 4. Secondly touching the authority of this Booke Grasserus sheweth that it was sometime refused for canonicall amongst Christians as Daniel was amongst the Iewes because of the obscurity through which it was thought little beneficiall to the Church to be read But as Daniel was after the captiuity receiued into the Canon and afterwards had Christs owne testimony Rab. Samuel prooemio in Comment Dan. Mat. 24.15 though the Rabins doe still dispute whether it ought to be reckoned amongst the immediate workes of the holy Ghost so this reuelation was very anciently receiued into the Canon witnesse the Councell of Ancyra in the appendix which was before the Councell of Nice and the third Carthag Councell Can. 47. And good reason seeing it was written by an inspired Apostle and is testified by the Author to be the Reuelation of Iesus Christ Neither is there any doubt made of the authority of it at this day no not amongst the Lutherans themselues though Luther sometime in translating the new Testament left it out for the obscurity Touching the scope of this booke the ancient Fathers haue giuen vs little or no light into it For howsoeuer some of them haue written vpon it as Iustin Martyr Ireneus Lugdunensis Ieron in vita Iohan. Eus l. 5. c. 25. and Melito Sardensis as testifieth Ierome and Eusebius yet we want their bookes but onely that Ireneus hath something touching it lib. 5. cap. 21 23 25. and Augustine lib. 20. de Ciuit. Dei cap. 7. vsque ad 18. yet so many of later times haue written hereupon as that one a popish Writer numbreth 100. Alcasar But they of that side haue rather written to bleare mens eyes from seeing the truth than to inlighen them herein They generally referre the things here foretold to the end of the world when Antichrist shall come and tyrannize but three yeeres and a halfe whereas the Author of this booke testifieth that these things must shortly come to passe Vers 1. The obscurity of the things here deliuered hath deterred men anciently from writing vpon it For so Saint Augustine confesseth saying In the Reuelation there are many obscure things that may exercise the minde of the Reader Lib. 20. De ciuit Dâ—i c. 17. Obscura multa leguntur vt mentem legentis exâ—râ—â—al pauca in co sunt ex quorum manifestatione indagentur caetera cum labore maximè quia sic eadem multis modis repetit vt alia atque alia dicere vidcatur cum aliter atque aliter haec ipsa dicere inuâ—stigatur Epist ad Paulin. and there are few things in it by the manifestation whereof other things may be found out with labour chiefly because he doth so repeat the same things many waies so as that he may seeme to speake diuers things when as indeed he is found out to speake the same things diuers waies And with him Ierome consenteth saying The Reuelation of Iohn hath as many Sacraments as words in euery word many vnderstandings lie hid For this cause euen they which haue written vpon it haue generally acknowledged that they were a long time afraid to aduenture vpon so difficult a worke but sith experience in these latter daies doth helpe much to enlighten these darknesses they haue professed that they haue with great assurance set forth their expositions reaping rather
more comfort and support from hence than from any booke of the holy Scriptures besides And for mine owne part I must needs confesse that almost twenty yeeres are now past since my entrance into the Ministery before I durst attempt any thing about so great a worke Amongst all the best Writers that I haue seene it is generally agreed that the scope of this booke is to set forth both the estate of the Church of God then vnder the figure of those Churches in Asia and thenceforth to the end of the world Onely some doe so vnderstand all things after the fourth Chapter to bee spoken of that which was to come as that they admit of no mixture of things past whereas others vnderstand in some of the visions a representation of some things past also for the more orderly proceeding to things to come Againe some expound the Epistles to the seuen Churches as Propheticall others only as Historicall granting that in them all are indeed admonishished whose case is alike Lastly some hold that euery succeeding vision almost setteth forth a new thing to come but others that the whole period of time to come from the daies wherein this booke was written with the most notable euents are comprehended in euery vision and so the same things are againe and againe iterated vnder diuers similitudes the former setting them forth obscurely the latter more plainly But whether coniecture be most probable we shall see in the proper places as we shall come to them in order Concerning the title of this booke with the singular commendation thereof in the three former verses there is no difference amongst Expositors For all agree that the Apocalyps in Greeke or Reuelation in English is an opening of hidden things such as all things to come are and therefore though they bee but darkly reuealed yet not so darkly but that wee may by diligent search vnderstand them else how is it a Reuelation Neither is it lost labour to take great paines to vnderstand what is here reuealed Vers 3. seeing they are pronounced blessed that reade and heare and keepe that which is here written And whereas it is intituled Vers 1. The Reuelation of Iesus Christ which God gaue vnto him it is by all agreed that this title is put vpon it for the honour of the worke and because it was not Iohn but Iesus Christ that reuealed these things by his Angel vnto Iohn and it is said to bee giuen him of God in respect of his humanity Lastly whereas it is added The time is neere it is to be vnderstood in respect of God to whom a thousand yeeres are but as one day That which followeth Vers 4 5 6. vers 4 5 c. giueth more occasion of question Why doth Iohn direct this booke to the seuen Churches in Asia and not to all Christian Churches in generall Quest if these things concerne all To this one saith Answ Fox That this haply is not done without a mystery the number of seuen being a number of perfection and so all Christian Churches wheresoeuer are saluted vnder their name or else because the Holy Ghost foresaw the power of Satan in persecuting to be first exercised against them as the euent also declared And this exposition is followed by Brightman and some others But because here is not only the number of seuen generally set down but also a particular enumeration of these seuen by name shewing that these are principally and first meant here others only by way of consequence or deduction laboring with the like vices or endued with the like vertues I rather subscribe to Pareus with whom also Gorran saith the same That this first vision doth directly concerne those seuen Churches only the rest all in generall This Asia was the lesser a part of the greater Asia in the seuen principall Cities whereof Iohn had founded Churches but being now banished hee is directed to admonish the Bishops left behind him of their duty And thus much shall suffice to haue spoken of these Churches here whether they be typicall and how shall be considered in the proper place I hasten now to another question in this salutation Quest whom he meaneth when he saith Which is which was and which is to come and by the seuen Spirits and Iesus Christ If the three persons in the Trinity why is eternity appropriated to the Father onely and if the Spirit is but one why is he called the seuen Spirits and why is Iesus Christ the second person in the Trinity placed last contrary to the order of all other Scriptures It is agreed by all Answ that here are set forth the three persons of the Trinity but how there is some difference Brightman telleth of one Arethas Brightman that by the first words Which is which was and which is to come vnderstood the three Persons of the Trinity because the Father is elsewhere also set forth by this name Which is Exod. 3.14 the Sonne by this name Which was Ioh. 1.1 and the Holy Ghost by this name Which is to come Ioh. 16.8 but this hee disclaimeth because there is such a distinct enumeration of the three Persons as that this must needs be vnderstood of the nature of the Deity ascribed onely to the first Person to set forth his constant and immutable truth in his promises vnder the Gospell which is vnder the Law which was and at the end of the world which is to come Some referre this description to Gods Essence onely but it is most probable that God hath thus set forth himselfe for our sakes that wee might haue comfort in his certaine accomplishment of his promises and therefore a word is vsed to set him forth already comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this truth present past and to come is ascribed to the first Person onely as to the fountaine and Author respect being had to the order of doing but it is common to all three persons onely because the Sonne and the Holy Ghost execute these things it is not ascribed here vnto them Againe touching the seuen spirits the same Author saith that the holy Ghost is thus called respect being rather had vnto the gifts of the spirit in the Saints than vnto his nature and thus he is said to stand before the throne not as inferiour but for orders sake here and elsewhere the Spirit and the Son are spoken of as ministring to the Father because by them the things here set forth are immediatly executed Lastly the Sonne is put in the last place in regard of the large description of him intended as by whom wee are made partakers of all benefits Pareus reckoning vp diuers expositions of these words which is which was and which is to come Pareus some vnderstanding them of the Sonne which is one God with the Father which was in the beginning and is come to iudge all men and some of the Father which is of
lib. 3. c. 11. Ieron in proem in Matth. Aug. Lyra Grasser Others vnderstand the foure Euangelists ascribing to Matthew the face of a Lion to Marke of a calfe to Luke of a man to Iohn of an eagle Of this opinion though there bee graue Authors yet vpon the same consideration it falleth to the ground also to say nothing of the absurdity that would follow that Iohn the spectatour of this should see himselfe thus represented to himselfe Petrus Aureolus Others vnderstand the foure Patriarkes of the Christian world as of Ierusalem Antioch Alexandria and of Constantinople and bring their reasons of all but not worth the naming or confuting Ambros lib. 3. de Virgin Arethas Others vnderstand the foure Cardinall vertues fortitude set forth in the Lion iustice in the bullocke because he laboureth for what he eateth temperance in the eagle which eateth nought but what prey himselfe hath taken though neuer so hungry and prudence in a man Orig. Hom. 1. in Ezech. Rupertus Ansbertus Others vnderstand the foure faculties of the minde as anger concupiscence reason and conscience Others vnderstand the foure degrees thorow which Christ passed his incarnation set forth by a man his passion by a bullocke his resurrection by a lion and his ascension by an eagle Some vnderstand it onely as a representation of the homage done vnto God by all sorts of creatures men beasts and birds Lastly some not to weary my selfe with more relations Marlorat Fulke vnderstand the Seraphims Esa 6.1 those Angelicall spirits which the Lord vseth in the gouernment of the world vnder the figure of whom being full of eyes and wings his prouidence extending euery whither and his omniscience is declared And to this I subscribe both because the description doth so well agree and the forme of praising God and that which is further set forth Ezech. 1. where they are called animals as here and haue such appearances but onely that each one had these foure faces whereas one here is said to haue one and another another wherein there is no more difference but that what was there represented ioyntly in each one is here represented seuerally viz. in what maiesty the Lord sitteth his Chariot being drawne there his Throne supported here not onely by one kinde of creature as is the manner of earthly Princes but by diuers and those the chiefe made to agree together to doe seruice vnto him declaring hereby how in and about his throne and in his kingdome there is a sweet harmony and consent to the praise of his name amongst those that be of most different natures as is further expressed Esai 11. And for their being in the midst of the throne and round about it is easily also resolued from this conferring of places for in Ezech. 1.14 They are said to runne and returne and so they might well bee sometime in the midst and sometime about it The maine exception against this exposition is that Chap. 5.9 they are brought in together with the Elders praising God for their Redemption by the bloud of Christ and therefore it seemeth cannot bee Angelicall spirits But to this it may easily bee answered that though the beasts are said to fall downe with the Elders yet it doth not necessarily follow that they ioyned with them in their new song nay rather by some circumstances it seemeth necessary to vnderstand that musicke and song to be made by the Elders only both because they could handle viols which the beasts could not and the orderly performing of each ones part requireth that as the foure beasts had before ascribed holinesse to the Lord to which the Elders said Amen So now the Elders haue sung praise to the Lambe they should ioyne and say Amen neither are the beasts said to haue crownes as they must haue to whom the singing of this song can agree for they praise the Lambe because by him they are made Kings and Priests vnto God this the beasts cannot say but onely the Elders who weare the crownes of gold in token that they are Kings As for those opinions of the vertues and affections of the minde they being no subsistences of themselues as these beasts are they doe easily fall to the ground And for that about the mysteries of our Redemption if any such thing had beene intended the likenesse of a man should haue beene put first then of a bullocke c. CHAP. V. A Representation of the Lords sitting in maiesty hauing been made in the former Chapter here is shewed in what manner hee proceedeth to reueale the things to come He holdeth a booke in his right hand written within a without sealed with seuen seales which when none could open the Lord Iesus tooke and opened it and vpon the opening of each seale there is some representation of that which should afterwards be done What booke this was I thinke there needeth no great question to bee made for the most reasonable coniecture is that it was a booke containing the things herein reuealed which were so many as that they could not bee set downe without writing on both sides of each leafe and not on one side onely according to the ancient manner of writing for to what end were the sealing if it were written on the backe side that it on the couer of the booke it is sealed with seuen seales which none could loose because it exceeded the power of any creature to declare them onely the Lambe of God can doe it neither vpon the opening of one can any declare the rest but he must open each one in order that we may attaine to this vnderstanding Others anciently haue expounded this Booke of the holy Scriptures containing the old Testament which is the writing within because more obscure and the new which is the writing without because the mysteries of saluation are herein more plainly reuealed but this is altogether without ground here for what should the Booke of the holy Scriptures doe now in the Lords hand when hee was not about to explaine the mysteries thereof but only to reueale things to come hitherto kept secret so as the mysteries of holy Scriptures were not I passe ouer therefore the first fiue verses and come to the sixt Quest 6. In the midst of the Throne and of the beasts and Elders stood a Lambe c. Vers 6. Why doth a Lambe appeare after speech of a Lion that should open the seales and why standing and with seuen hornes and eyes Answ It is agreed by all that this is the Lord Iesus but why a Lambe appeared after that one of the Elders had told Iohn of the Lion of the Tribe of Iudah who had obtained power to open the Booke I finde no reason rendred It seemeth to me that he is called a Lion by one of the Elders Gen. 49. Esa 11. because by that name and by the name of the root of Dauid hee was anciently prophesied of and therefore most fit for one of elder
marke name and number are all one and therefore readeth it Chap. 15.2 The marke of the number of his name I cannot see how the distinction before named should stand because the very marke is receiued by all great and small rich and poore and therefore not by Princes and the Clergy onely And if the marke were a diuers thing from the name or number of the name it would haue beene as needfull to set men a worke to finde out all three as this one of the number of the name I subscribe therefore to Bullinger and Napier touching the identity of these three Touching the name and number of the name wee shall see more in the next question Note from that which hath beene already said Note that the cursed instruments of the deuill can goe farre in shewing signes and doing acts of great power and therefore wee ought to take heed of being deluded hereby yea by Gods permission they kill and shed the bloud of such as withstand them whereby we may gather a certaine marke of an Antichristian spirit communicating with the great red Dragon and by consequence of the communion that the bloud-sucking Papacy hath with him Quest 7. What name is set forth by these Greeke letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 18. which are said to be the number of the name of the beast and yet the number of a man Answ Before we come to the resolution of this question something is to be premised touching the words of the Text First it is said to be the number of a man Richard de Sancto victore Pareus according to some because man may compute it these numbers being to betaken not as mysticall numbers as some others in this booke of the Reuelation but for so many as these numerall letters doe by the vsuall account of men set forth and therefore one expoundeth these words as an explication of what was said before let him that hath wisdome finde out the number Ribera for to number is the point of a man not of any other creature which is void of vnderstanding according to others the number of a man Arethas because a familiar and ordinary name amongst men according to others the number of a man Beda not of any deuill or other creature for no such is to be vnderstood though he hath beene hitherto spoken of as a beast and to this last doe I subscribe as plainly thwarting that fond popish conceit that Antichrist should be begotten by the Deuill for as touching his generation he shall be but an ordinary man as others are An ordinary name it is vnlikely that it should be because by it Antichrist is to be knowne from others so as he could not be by his name if it were common to other men also neither needed there any such caution to say that the number is of a man as hee doth vsually vnderstand numbers which other creatures doe not for this is a thing commonly knowne without admonition and it is implyed in the words before that he must be a man and a wise man that can cast vp this count Secondly touching the numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pareus maketh mention of some that reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. lib. 5. c. 25. but all Greeke Copies are otherwise some reade it in words at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Latine Copies and Arias Montanus But Ireneus affirmeth that these letters are found in all Copies and inueigheth against the changers of the letter For the seuerall expositions of this number it were but lost labour to recite all I will therefore name some onely referring him that desireth to see more to other Writers Bullinger Balaeus lib. 3. de act Pontif. Some thinke that this number setteth forth the time when Antichrist began but that being ann 606. here are threescore yeeres more neither could by the time the marke of the beast be found out and his name as by this number Most therefore hold that these be the numerall letters of his name not precisely to be found therein letter for letter Pareus Fox Napier P. du Moulin Grasser c. Brightman but such letters as amount according to the Greeke numbring to this number and hereupon diuers men haue inuented diuers names which I spare to mention but that which the most learned and iudicious of our side doe generally rest vpon is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found first in Ireneus and the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming to the same number Fox findeth this number in this name in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I confesse doth moue me much for the reuerence of so many and graue Authors but seeing this number of 666. is not set forth in words as the number of them that follow the Lambe chap. 14. and of the sealed ones Chap. 7. I cannot be perswaded that the Spirit would haue vs looke barely to this number but to the very letters here vsed And indeed as long as we goe this way to worke in finding out this number we shall neuer be able to conuince the aduersary there being so many names more containing this number though all circumstances here considered some name agreeing to the Pope is most probably the name here meant Forbs It is not without cause therefore that one doth so much wonder that so many graue and learned men should be carried away in this manner howsoeuer I like not his coniecture neither that the number of the name of the beast is compounded of sixes in opposition to the number of those that follow the Lambe who are counted by twelue thousands Chap. 14. Chap. 7. of euery of the twelue Tribes intimating that the followers of the beast are not any of this number but rather a building reared vp by Satans chiefe instrument as sometime the golden Image of threescore cubits height and six cubits bredth set vp by Nebuchadnezzar and not of that building called the new Ierusalem Chap. 21. consisting altogether of twelues For the scope of setting downe this number is not to shew that the followers of the beast are opposite to the followers of the Lambe or of the Deuils stirring vp for this hath beene already made plaine enough in that the Dragon is said to giue the beast his power and all are said to follow him but onely such as haue their names written in the Booke of Life But the intent here is to teach vs a marke or name whereby all that are wise may certainly know him and beware of him Viegas Bellarmine The Papals to keepe men from searching too farre herein teach that it is impossible to know his name before that he be come which time taking for granted that it is not yet all search hereafter after may seeme to be vaine For
a secret place and so properly chosen to manifest this great secret in Vers 4. Pet. du Moulin Lib. 3. Sanct. Ceremon c. 5. sect 3. Ruber color proprie ad papaÌ„ pertinet lib. 1. cap. 1. sect 9. Planum totuÌ„ cum magno scabello coopertuÌ„ erit panno coecineo Caligis rubeâ—s sanda leis rubeis aurea cruceornatis lib. 1. cap. 6. sect 1. it will not bee impertinent And hence wee may note that it is not the case of all men to vnderstand this mystery but it is a long time shewed but vnto a few taken apart from others Touching the aray of this Whore in purple and skarlet colour and gold and precious stones and pearles and vpon her forehead a name written Mystery Babylon the great c. We shall not need to seeke farre for the fitting of these things to the Hierarchy of Rome For the Pope according to the orders set downe in his Booke of Ceremonies ought to be cloathed in Skarlet and his Chaire is to be couered all ouer with cloth of Skarlet yea his very stockings and shooes are appointed to be red adorned with a golden Crosse And his very Mule by the ordinance of Paul the second is to be cloathed with Skarlet as Platina reporteth He is also apparelled with a long Albe a Girdle and a Stole hanging about his necke all imbost with Pearle She hath in her hand a golden Cup full of abominations to set forth the Pope of her state and secretly to intimate the very name of him that is here meant the first letters of these words in Latine Poculum aureum plenum abominationibus put together making Papa As for the word Mystery in her forehead this doth most notably agree for in the Castle of Saint Angelo in Rome Brocard Scaliger are certaine old plaine Miters which haue the name Mâ—sterium ingrauen vpon them as both Brocard affirmeth vpon this place and Ioseph Scaliger that being at Rome with Mounseur de Abin the French Kings Embassadour amongst other things they were shewed vnto him Moreouer a mystery in the forehead doth argue a profession of mysteries for all things in their Sacraments and seruice they say are full of mysteries But chiefly it is thus written because being so abominable a strumpet it should be hidden from the eyes of most men honouring in stead of loathing her Babylon the great the mother of harlots Rome is called Babylon because so like to old Babylon in tyranny pride power and dominion ouer the world The mother of harlots because they that seeke to draw the world to spirituall whordome by idolatries haue their authority from thence These things being so plaine let vs be ashamed still to continue so blinde as that wee should not see them the Pope of Rome could not more plainly haue beene described than he is in this place for what would one haue more to know the party meant by than a description by his apparell and manner of going and his very name Quest 2. How are these words to be vnderstood Vers 8. The beast which thou sawest was and is not and shall ascend out of the bottomlesse pit by and by rendred thus againe The beast that was and is not and yet is Answ The words immediatly following vers 10 11. serue to explaine this Riddle There are seuen Kings fiue are fallen one is and the other is not yet come And againe The beast that was and is not euen hee is the eighth and is of the seuenth All this then is spoken of the Pope with his imperiall power declaring the order and manner of the comming on thereof This highest power vpon earth which hee doth exercise was in the old Rulers of the Roman state during the time of Kings Consuls Tribunes Decemuirs and Dictators but is not when the sixt head of Emperours was deadly wounded by the Goths and Vandals Heruls and Longobards for then the beast as quite destroyed ceased to bee for many yeeres as hath beene already shewed Chap. 9. vnder the sounding of the fifth Angell And in speaking of this in the present tense when as it was to come long after he doth but proceed in a propheticall stile as he plainly speaketh also of that which was to be long after this of which he had immediatly before spoken in the future tense for comming to repeat was and is not and yet shall ascend he rendreth it thus was and is not and yet is Whereas in regard of this sixt it is by and by said one is but here is not the reason is because that being explanatory is but an historicall narration and so reporteth things so farre as they had beene and at that time of Saint Iohn were but here seeming to speake of a thing present he prophetically setteth forth that which should be afterwards So that in respect of the same head of Emperours it might bee truly said one is not and one is now to speake historically one is now prophetically one is not and so for the time the beast is not because put downe by a forreigne power That which is added but shall ascend out of the bottomlesse pit or but yet is setteth forth the rise of the Pope in Rome after this by a diabolicall inuention as if he had beene plainly seene rising out of Hell He is the seuenth but yet is the eighth for he is a like powerfull with his predecessors the rulers of that state and hath another kinde of singular gouernment by the spirituall sword different from them all And hereby it is plaine that the tearme beast and head or King are coincident one with another P. du Moulin Pareus c. because he which is called the beast vers 11. is said to bee one of the seuen heads which are expounded to bee Kings Almost to this effect speake some of my most iudicious Authors Brightman and Brightman not much different will haue this saying the beast is expounded of the Pope vnder Constantine is not of him in the daies of the Goths and shall be of him restored to his dignity by Iustinian and Phocas after him But some hold that the vanancy of the Empire in Saint Iohns time by the decease of Domitian is here meant Nopier Bullinger for thus it might be said that it was before but is not and yet is because Nerua Cocceius of base linage succeeded and departed shortly againe for he died at the end of a yeere three moneths and nine daies But being thus taken that which followeth cannot bee applyed as explaining this nay it cannot be reconciled how it should be said one is not and yet of the same is now Quest 3. Vers 12. Who are the ten Kings which are said not to haue receiued any Kingdome as yet but receiue power as Kings at one houre with the beast and afterwards againe grow to hate the whore and make her desolate and naked Vers 16. and eat her flesh and burns her with