SAINTS or of the Beloved-City I answer The occasion of the warre is distinguished from the warre it selfe The occasion indeed of the Holy Warre begun by the Christians is in this Prophesie silently passed over and touching this it is true what is objected but false of the warre following thereupon For it cannot be denyed that the Easterne People being first provoked by the Christians have by Satans impulsion compassed about the Campe of the Saints above these five hundred yeeres not ceasing to trouble the same unto this day Secondly it is objected That the Gogish warre shall not begin till the end of the thousand fatall yeeers But these thousand yeers are not as yet begun Answer The former is true the latter is false for as we have shewed in the foregoing consideration those thousand yeers are expired long agoe Thirdly they object That this Gogish warre shall continue but a little while because in ver 3. Satan shall be let loose but for a short season I Answer It s a fallacie figurae dictionis as it is termed for the time of Satans loosing is called a short or little season not that it shall be but for few yeers for so great a warre cannot be undertaken and finished in a little time but in respect of the thousand yeeres then which it shall be shorter because God for the Elects sake will shorten those dayes of which see more ver 3. Wherefore the Gogish warre as undoubtedly it seems is not indeed that very same Holy Warre raised in Syria by Hildebrand and Turbanus Romish Pontifes but the TVRKISH WARRE against Christendome which arose a while after out of the other and continueth unto this day The Catastrophe or issue whereof now followeth The Third Part of the CHAPTER Declaring the issue of the Gogish war the wonderfull slaughter of the adversaries and the casting of the devill himselfe into the Lake of Fire With a Type of the last Iudgement 9. And fire came downe from God out of Heaven and devoured them 10. And the devill that deceived them was cast into the lake of fire and brimstone where the Beast and the false Prophet are and shall be tormented day and night for ever and ever 11. And I saw a great white Throne and him that sate on it from whose face the Earth and the Heaven fled away and there was found no place for them 12. And I saw the dead small and great stand before God and the Bookes were opened and another was opened which is the booke of Life and the dead were judged out of those things which were written in the bookes according to their workes 13. And the Sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their workes 14. And death and hell were cast into the Lake of fire This is the Second Death 15. And whosoever was not found written in the Booke of Life was cast into the Lake of Fire THE COMMENTARY AND fire came downe Here begins the last Act. The event of the Gogish Warre shall bee joyned with the last Iudgement at Christs comming the which is set forth by a most evident Type First specially briefly shewing what was done to Gog and Magog with their Army and what to the devill in this and the following vers Afterward generally what unto all in the last Iudgement unto the end of the Chapter The Gogish Army was at length consumed by fire It is an allusion unto the Oracle of Ezechiel 38.22 against Gog of old I will plead against him with pestilence and with blood and I will raine upon him and upon his hands an overflowing raine and great hailestones fire and brimstone So here against the new Gog Fire came downe from God out of Heaven and devoured them by which Phrase the Scripture usually sets forth the wonderfull and horrible Iudgements of God upon the Adversaries by which at length the wicked are so suddenly destroyed and the Church delivered out of distresse and oppression as the Victory cannot be ascribed but to the Divine Power as in Psal 11.6 Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest shall be the portion of their cup. This serves greatly to comfort the Church for although our sinnes doe too too much fight against us this Oracle notwithstanding sheweth Gods benignity to bee so great as wee may undoubtedly believe that the Turkish power shall sooner bee overthrowne by the most powerfull hand of God from Heaven then that the Church of Christ should be extinguished by the same There are some who thinke that this kinde of destruction by fire from Heaven shall litterally be accomplished upon the Adversaries But I rest in the allusion mentioned for as God himselfe overthrew the enemies from Heaven when as the strength of the Iewish people was nothing to resist the Asian Tyrants so when the power of Christians shall be no way able to chase away or overthrow the Gogish Armies of the East God will suddenly as it were reach out his arme from Heaven to fight for the Church and extinguish the adversaries if not before yet certainly at the brightnesse of Christs coming to Iudgement for untill then this Gogish war as likewise that other of Antichrist shall continue This fire therefore comming from Heaven and devouring the adversaries what shall it be but that sharpe sword proceeding out of the mouth of Christ the Iudge and killing all the wicked Chap. 19.15.21 that is that flame of fire 2. Thes 18. Lib. 20. de in which the Lord Jesus shall bee revealed from Heaven to take vengeance on them that know not God 10. And the devill that deceived them AVGVSTINE confesseth that in this description are certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is C. D. c. 14 some things are before repeated that were done after Among these the first seemes to be that the Enemies being devoured with fire from Heaven by and by the devill also is said to be cast into the Lake of fire For it seemeth that this shall not be till the last Iudgement be past which followeth after This verse therefore by a certaine Anticipation cohereth with ver 14. where Iohn saw Death and Hell to be cast into the Lake of fire Now he joyneth the casting of the devill next with the slaughter of the wicked aversaries to teach us that the devill shall not goe free for seducing the Nations and raising Gog and Magog to battle against the Church but at last bee punished for his great malice together with other adversaries See also 1. Cor. 15.24.25.26 By the devill wee cannot with reason understand any other then that wicked Spirit himselfe for he is the same here who verse 2. is called the Dragon the old Serpent and Satan But the Emperour of the Turks whom BRIGHTMAN here understandeth by the devill belongs in my Iudgement unto the Gogish army devoured with fire
excellent and most sweet accord of all the saintes with one mouth saying Holy holy holy Thou art worthy O Lord to receive honour and glory and power This is that which we are commanded to pray for Thy will be don in earth as it is in heaven The which we are bound not onely to desire but also after the examples of the saintes in heaven without ceasing to celebrate the praises of the Lord while we are here on earth both in thoughts words and actions And this is the sum Holy holy holy Thus also the Seraphims cryed one to another Isay 6.3 by which threefold acclamation is signifyed eyther the holie Trinity or els a perpetuall iteration of thanksgiving for God is thrice holy most holy yea holinesse and puritie it self the sanctifyer of men and Angels Lord God omnipotent These Epithites Christ attributed unto himself Chap. 1.8 The VII argum of Christs deity confirmed as being God omnipotent which was is is to come And therefore it being added to the former arguments proves againe the deity of Christ Neyther is it any way derogatorie unto him although we referre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this threefold title of holinesse unto God himself For God sits raigneth in Christ having given all judgement unto the sonne Now in what sence God and Christ are said to be he which is was is to come hath been explained Chap. 1.4 9 And when those beasts give glory to him that sate c. How can this be seeing God who is glorious in himself receives no glory from his creatures I answer Iosua said to Achan Chap. 7. Give glory to God and confesse where to give glorie is not as if God were made more glorious then he was in himself before But give glory that is acknowledge celebrate the all beeing presence omniscience omnipotency truth righteousnesse of God Thus these beasts glorifie God in celebrating his prayse and glory Thus we also give glory to God by confession and thanksgiving not adding any thing which before he had not but by acknowledging and ascribing to him that which before we did not this the whole world with us ought to acknowledge and doe the like Who liveth for ever and ever This glorious epithite of God is also ascribed to Christ gloriously walking in the midst of the seven candlesticks Chap. 1.18 In the Original as here so in the following verse It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will give for they did give the future being put for the imperfect by an Enallage or change of the tense 10. The Elders fell downe Behold the accord of both these heavenly companies The Elders also with all due reverence doe praise God rise up from their seats fall downe before the throne worshipping him that sate thereon And cast their crownes before the throne They cast not away their heavenly glorie but in glorie they humbly worship God attributing unto him the prayse of his almightie power creation providence and preservation of all things and to be short for their victorie over the enemies of the Church For to cast downe their crownes before the throne Lib. 22. moral cap. 5. saith Gregorie is to attribute the victorie of their battles not unto themselves but unto God the author that he may have the glorie prayse from them to whom he had given strength to overcome 11. Thou art worthy O Lord to receive that is to whom prayse be continually rendred of all the creatures This also the Angels acknowledge Chap. 5.12 Glorie of divine majestie Honour of divine service and worship Power Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy divine omnipotencie and power For thou hast created all things A reason drawen from the equitie of it It is meet to give to every one his due But the celebration of all power is due to the creator and governour of all things And this from the act of creation he assumes as proper unto himselfe Created all things In the beginning thou madest heaven and earth and all that was therein of nothing Gen. 1.1 Ioh. 1.3 all things were made by him For thy pleasure It seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through thy pleasure as Chap. 12.11 However it be as the efficient cause so the end and maner of the creation is here pointed out For God indeed hath created all things for himself Prov. 16.4 Not with any labour or toyle but by his will and word onely for he said and all things were made Psa 33.9 They are viz. all things that is thou hast not onely created but also sustainest all things for thy pleasure for as there should never have been a world except God had created it so neither could it subsist unlesse he sustained it by his providence And therefore as the benefit of the creation so likewise the present preservation of all things is to be ascribed to the good pleasure of God Which is an excellent argument both of his generall speciall providence And were created by this repetition he extols the worke of creation as never sufficiently to be celebrated Ioh. 1.3 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were created then the limitation is universall according to that in the Gospel all things were made by him and without him was not any thing made that was made By which limitation the subtilty of the Arrians is taken away who thus reason If all things bee created for the pleasure of God then did not God the Father beget but create the son also But it is false God indeed created all things which were created But the son is not created but begotten of the Father Yea all things were created by the son Ioh. 1.3 Heb. 1.2 THE ARGVMENT PARTS and Analysis of Chap. v. THe preparation unto the second vision is yet continued for Iohn having described the majestie and attendance about the throne with the thanksgiving of the Elders and of the beasts he now goes on to declare what he further saw Namelie a booke in the right hand of God sealed with seven seales The which when no creature in heaven nor in earth vvas found worthy to open at length the Lambe who was in the midst of the Throne takes the book out of his right hand to the great joy and applause of the heavenlie inhabitants The parts of the Chapter are three THe first is a description of the sealed booke v. 1. The second shewes the difficulty about the opening of the booke and of the seales to v. 8. Where we must observe 1. The Angel proclaiming if any were able to open the same 2. The insufficiency of all creatures to open it v. 3. 3. Iohns weeping occasioned thereby v. 4. 4. The Elder comforting him v. 5. 5. Who was the Lambe that stood in midst of the throne v. 6. And what he did v. 7. The third is a thanksgiving in a gratulatorie himne
are our bookes consisting of diverse leaves and so folded together but it was one volume of parchment written within and without according to the custome of the ancients who wrote in rolles and hence volumen a volume comes from convolvendo rolling Like as the Iewes to this day at Wormes Franck ford c. have their Torah written out in one volume of parchment These parchments because they were rolled up were commonly writ on the inside onely Wheras this on the contrarie was written within on the backside also which manner of rols were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is writings within and without of which see Plinie lib. 3. Epist 5. and Iuvenal Sat. 2. I therefore judge that this writing within and without signifies nothing els but the multitude of matters that is all such things as were exhibited unto John in this Revelation Origen saith that within were written the promises made to the Church and without or on the backside the punishments of the wicked But this to me seems frivolous A like booke written within and without was seen by Ezechiel Chap. 2.9 but it differs from the other both in matter and forme In that were written the lamentations because of the calamities to befal the people of Israel in their captivity wheras this booke containes the secret counsels of God concerning the last times That of Ezechiel was spread open before him but this was seen of Iohn rolled up Ierom understandeth that by both these bookes which were written within and without is signified the litterall mysticall sence of the scriptures But there is no solidity in it for neyther of these bookes doe signify the booke of holy writ neither doth every part of the scriptures admit a mysticall interpretation Sealed with seven seales This is the third circumstance touching the booke The number seven is not here put for many but is to be taken properly for after these there were no more seales opened We need not search what manner of seales they were it sufficeth to know that the booke was closely kept shut by them For there is a twofold use of seales first to keep things secret from the vew of others as letters doores cabinets chiests and the like and secondlie for the confirmation of writings as for example to authorise the edicts of princes sentences of magistrates and wills of the dead the seales of seven witnesses make these things altogether authentick Now this booke was not sealed in this latter respect but in the former as beeing shut or kept close from the understanding of men And therefore it could not be opened or read before the seales were taken away which was not don until the seventh seale was removed Let this suffice for the present that the contents of this booke so fast sealed were most obscure hid untill the seales beeing opened they were revealed unto Iohn by Christ The second part of the Chapter The difficulty about the opening of the Booke and of the seales 2 And I saw a strong Angel proclaiming with a loud voyce Who is worthy to open the booke and to loose the seales thereof 3 And no man in heaven nor in earth neither under the earth was able to open the Booke neither to looke thereon 4 And I wept much because no man was found worthy to open and to read the book neither to looke thereon 5 And one of the Elders saith unto mee Weepe not behold the Lyon of the tribe of Iuda the root of David hath prevailed to open the booke and to loose the seven seales thereof 6 And I beheld and loe in the middest of the Throne and of the foure beasts and in the middest of the Elders stood a Lambe as it had beene slaine having seven hornes and seven eyes which are the seven spirits of God sent foorth into all the earth 7 And he came tooke the booke out of the right hand of him that sate upon the Throne THE COMMENTARIE 2. ANd I saw a strong Angel The difficulty in opening of the sealed Booke now followeth The circumstances thereof are five First an Angel proclaimeth with a loud voyce if any one be worthy to open the booke and to loose the seales by which this Angel both stirs up a desire in Iohn and others of the heavenly inhabitants after the knowledge of these secrets as also gives them to understand as hereupon it presently appeared that no creature could find out the hidden and secret counsels and judgements of God concerning things to come but it was in the power of the Lamb onely to reveale the same Lyra affirmes that this was the Angel Gabriel who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong from the Hebrew geber hence God is called Elâ—gibbor Isal 9. But this to Ribera is ridiculous seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong is put without an article but how then would he have wondred at Alcasars opinion had he seen it who makes him to bee Hosea In Chap. 10.1 a mighty Angel stands upon the sea and upon the earth sweareth by him that liveth for ever ever And Chap. 18.21 a mighty Angel casts a milstone into the sea Which some understand to be Christ others a created Angel and indeed it appeareth he was not Christ seeing he was not worthy to open the Booke Besides all the Angels of God are called Gibborei choach mighty in strength Psal 103.20 This therefore was a created Angel called mighty because he cryed mightily so as he was heard throwout the heaven Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching with a great voyce because with a mighty courage he proclaimed the questioÌ„ about the opening of the booke before the whole company in heaven Who is worthy he saith not who can but who is worthy signifying that not skill or strength onely but worthines is also required For men out of curiositie may violently howbeit unrightly break open that which is sealed What is meant by opening the booke But this booke could not be opened eyther by violence or for curiosity sake but onely by worthinesse or merit He that opens it must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy that is indued with authority and divine power Now to open the booke is to make knowen the secret counsell of God about things to come 3. And no man Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none in heaven c. This is the second circumstance Vpon the proclaiming of the Angel there is a deep silence in heaven For all creatures are dumbe as unable and unworthy to open this booke In heaven that is Angels and glorifyed saintes In earth men and beasts Vnder the earth Fishes or sea monsters Some also foolishly imagine that the divels in hell the soules in purgatory are here called upon But the scriptures by things under the earth meane that which is in the sea according to the second commandement or that is in the water under the earth c. Thus all created things are altogether
God with censers but these with vials Which are the prayers of the saintes Their prayers are called vials by a twofold trope First by a Synechdoche for the odours in the vials And secondly by a metonymical denomination or els a metaphorical translation as signifying the prayers of the saintes For as persumes ascend upward and give forth a sweet smell so the saints in prayer seeke after heavenly things and the same is acceptable unto God They are golden vials because as gold excels in puritie so prayers proceeding from a pure hart are precious to the Lord what their prayers are now followes 9. And they sung a new song Both Companies of the Church triumphant with a most sweet accord prayse the Lamb the redeemer which proveth that these beasts and Elders are not Angels but men redeemed by the blood of Christ It shewes also unto us the consent of both covenants in the point of salvation For all the Patriarchs Prophets and Apostles together acknowledge the Lamb their redeemer Act. 10.43 According to that of the Apostle To him give all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sins And againe Act. 15.11 we beleeve that through the grace of the Lord Iesus Christ we shall be saved as the fathers For in him all the promises are yea and Amen 2 Corinth 1.20 Furthermore those prayers of the saintes Psal 40.4 96.1 97.1 144.9 149.1 caried here by the Elders in their golden vials are to be understood as their owne and not the prayers of others It is called a new song that is most singularly setting forth the great rare and excellent benefits of the Lambe For generally in the Psalmes a new song is taken in this sence The former Hymne Chap. 4.8 was sung unto him that sate on the throne but this is a song unto the Lamb. So Chap. 14.1 the saintes in heaven sing a new song unto the Lamb which none could learn but these hundred fourty and four thousand which had his fathers name written in their foreheads The argument therefore of this song is new because it is most excellent and containes the new benefits of Christ Thou art worthy They acknowledge him alone worthy to take the booke and to open the seales because they both know and confesse with all reverence that he is the onely mediatour of the Church and that the cause of this his great worthinesse is in the preciousnes of his blood For thou wast slaine that is by dying for the sins of the world thou declarest thy self to be the Messias Chap. 53. whoÌ„ Isaiah foretold should be led as a sheep to the slaughter to take away the sins of the world Here we are taught that the mediatour ought both to be slaine for us that is to merit and also to take the booke that is meritoriously to bestow life and righteousnes upon others Seeing therefore he onely merited by his sacrifice it must necessarily follow that none else could take the booke that is reveale the counsell of God to the Church and by his power give salvation unto her And thou hast redeemed us to God by thy blood Now the Church triumphant prayseth the Lambe and applyeth the price of her redemption with the effects thereof unto her self Thus we ought so to acknowledge the benefits of Christ as to make them our owne not onelie in beleeving that he hath redeemed others by his blood and made them kings and priests to God but our selves also for true justifying faith is accompanied with a certaine perswasion of our own salvation I live saith the Apostle by the faith of the son of God who loved me Gal. 2.24 and gave himself for me Hence we observe two things First that the death of Christ is truly a ransome satisfactorie for our sins and that our redemption by it is not metaphorical as the new Samosatenians blasphemouslie affirme but proper for the redemption which is made by a price is proper But such is ours by Christ because by the shedding of his blood he hath paid a full ransome and satisfied the justice of God as the scripture witnesseth Matt. 20.28 and 1 Tim. 2.6 beeing the same with what is here said thou hast redeemed us by thy blood and â—hap 1.5 who hath washed us in his blood and Heb. 1.3 purged our sins by himself unlesse that by the word redemption is properly signified the whole worke of our salvation by washing and purging a part thereof viz. our justification or sanctification This place therefore and many others proving Christs satisfactorie ransome are to be opposed against Socinian blasphemies Secondlie that the redemption made by Christs blood is truely universal as sufficient and propounded not onely to one nation or a few but to all nations tongues and peoples yet not so as if all promiscuously should be saved but those of everie tribe people and language who beleeve in Christ And thus much the Elders teach us Thou hast redeemed us out of every tribe We adde in the third place XXX Argument of Christs deity that this redemption proves the Lamb to be God omnipotent For to redeem the Church from sin death and satan is a worke of divine power Psal 130.8 Hence the Apostle Act. 20.28 saith that God hath redeemed the Church by his owne blood 10 And made us to God They magnifie the Lambe for three other benefits 1. That he hath made us kings 2. priests 3. given us a kingdome on the earth The two former we have expounded Chap. 1.6 beeing meant of our spiritual kingdome and priesthood See Rom. 14.17 1 Pet. 2.5 But how shall we raigne on the earth seeing Christs kingdome is not of this world besides earthly things perish in their use and lastly the Church in this life is to expect nothing but tribulation Andreas saith that the Church shall reigne not in this present thick and cloudie world but in that new one which is promised unto the meek Matth. 5.5 But the saints may truly be said to reigne here on earth diverse wayes First by mortifying their earthly desires and trampling them under their feet Secondly as Christ raignes on the earth not by a secular but spirituall power by which he forceth the adversarie unto obedience Even so the faithfull doe raigne with Christ in the earth For the head raigning the members raigne also to be short the saintes with Christ shall judge the world and therefore shall rule the same however we are to understand this not of an earthlie but a spirituall dominion 2 Cor. 10.4 For the weapons of our warfare are not carnall but mightie through God c. But thou wilt say how shall the saints who now triumph in heaven raigne on the earth I answer after the same manner as they shall judge the world and the Angels 11. And I beheld and round about the throne The third apparition is of Angels who sing the new
befall the Church by a fatall darkning of doctrine and horrible apostasy both of teachers people from the faith under Antichrist unto the end of the world v. 12.13 following at the opening of the sixt seal And lastly in the fourth Act is shewed the end of the troubles of the Church under Antichrist containing his and all other enemies their utter destruction at the day of judgement v 14.15.16.17 The two latter Acts are not fullie ended in this Chapter but are continued in the following wherin is represented unto us the reformation of doctrine final deliverance glorification of the Church obscurely indeed in this present vision but more clearly in the following Thus we have manifested the parts logical resolution of this Chapter Now we come to consider the vision The I Act of vision II. The opening of the first seale concerning the white horse and him that sate thereon conquering 1 And I saw when the Lambe opened one of the seales and I heard as it were the noise of thunder one of the foure beast saying Come and see 2 And I saw and behold a white horse and he that sate on him had a bow and a crowne was given unto him he went forth conquering and to conquer THE COMMENTARIE 1. ANd I saw when the Lambe opened Hitherto the Lambe held the booke shut untill the heavenly companies had made an end of their himne and harmonie And then he opened one of the seales that is the first of them as appears by the opening of the rest in order as the second third c. For the Hebrewes usuallie put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first as in Gene. 1.4 And the evening and the morning was one that is the first day So in the words following And I heard one that is the first of the foure beasts for afterward he heard the second and third c. Opened the seale that is manifested For in opening thereof he revealed unto Iohn and so unto us the counsels of God concerning the future condition of the Church which before were hidden or shut To Iohn indeed he declared the same in types and withall giving him the understanding of them but unto us in types onely concealing the mysteries thereof from us to the end we should be the more exercised in the diligent observation of things both from histories and events One of the foure beasts who had the forme of a Lion Chap. 4.7 We need not here with Lyra and others inquire whither this were Marke Matthew or James the first supposed Bishop of the Church of Ierusalem The other three doe in order invite Iohn to draw neere and behold these wonders for he stood off for reverence sake that he might the more certainly write downe what he saw so that these beasts performe the office of publick cryers whose work it is to call in persons neerer to the throne or judgement seat As the voyce of thunder For such is the roaring noise of a Lion This the other beasts saying unto Iohn and us come and see require hereby great attention and I conceive that herein no other my sterie is contained 2. And I saw and behold a white horse to wit went out as it is in v. 4. also in the words following he went forth conquering But whence came he forth from the booke or seale If out of the booke then this horseman went forth at the very first opening of the margent that is the mysterie of him was there both written and revealed to Iohn giving us to understand that such was the forme of the seales and so set on the margent as they served for the keeping close of the whole booke folded up together according to our manner of sealing letters If he went out of the seale then it seemes these were annexed to the booke like the great seales of princes to their letters pattents the which are usually kept in boxes Now one seale beeing removed some part of the booke was thereby opened in so much as the writing thereof did appeare Behold a great seale out of which went forth an armed horseman But how great then was the booke it self sealed with so many seales how great was he that held so great a booke in his right hand yea how great the Lamb opening it The which may lead us to consider the greatnes of the events and the omnipotencie of God and the Lamb. The generall signification of the seales considered It may also be understood of the time that so soon as the Lamb had opened the seales the spirit caused Iohn to see these enigmatical horsemen and other things Now to speak of the opening of the seales in general Andreas doth justlie reject their exposition who referr all of them to the manner of Christs incarnation as the first seale to his birth The second to his baptisme The third to the signes he wrought after his baptisme The fourth to his unjust accusation before Pilate The fift to his crosse The sixt to his burial And the seventh to his descension into hel seeing saith he all this was alreadie don whereas Iohn speaks eyther of things present or what should come to passe afterward Others more wittilie have distinguished these seales according to the future times of the Church applying the first to the Apostles time and 200 yeares after The second unto the following age viz. the time of Justinian The third unto Phocas the usurper of the Empire The fourth unto Charles the Great when poperie was at the highest The fift unto Ottho under whom the seven Electors were erected The sixt to the counsel of Constans at what time the Church was grievously persecuted by three Anti-popes and the burning of the TWO WITNESSES whereupon the elect were sealed The seventh from that time unto the end of the world during al which time in the diverse cōfusions of the Church the sealing of the faithfull was perfected But it is difficult to define so precisely the moments of the seales Alcasar a new interpreter having numbred up fourteen opinions and rejected all of them at last brings in his own supposing that the conversion of certaine Iewes is praefigured in the foure first seales and the rejection of the rest in the three latter The which interpretation we leave unto himselfe For our part we judge it more safe to refer all to the foure Acts noted in the preface And behold a white horse I see no reason The white horse shadoweth out the puritie of the primitive Church but the common opinion of interpreters is heere to be embraced viz. that this white horse with his rider notes the purity integrity of the Christian Church at first for by whitenes in the revelation purity is signified and the speedie course of the Gospell throughout the whole earth Neverthelesse I binde not this to the first two hundred or three hundred years in which notwithstanding all the cruel oppression
becomming earthly princes imitating the pompe of courtiers and wholie giving themselves to worldlie affaires as to wars hauking huntings all other vanities pleasures in princes courts yea far exceeding them in pride pompe and luxurie This fall of the stars is amplifyed by the similitude of a strong wind blowing untimelie figs from the tree By these figs are meant carnal bishops and by the mightie wind the Papal authority unto which all of them eyther for fear of excommunication or for promotion sake readilie submitted 14. And the heaven departed as a scroll The sift wonder is taken out of Isai 34.4 Heaven Hebr. rakiagh is that outspread firmament which God created on the second day and adorned with lights on the fourth day This heaven the lights failing and falling downe departed But after what manner as a scroll rolled together In old time they bound not up their bookes as we doe now but rolled them up as upon a rolling instrument The heaven rolled up is the Church falling away from Christ so beeing shut they could not be read But what heaven is here meant to be thus rolled up Interpreters understand hereby the Church spread over all the face of the earth which to Iohn did seem to depart like a scrol not as ceasing to bee but as ceasing to bee seen The which indeed is true of the Church of the Elect. For however Antichrist shall cover his kingdome with the title of the Church take those things that are proper unto her causing the word Sacraments though horribly depraved to be administred by his clergie neverthelesse they shall not be Christs Church but a synagogue of Satan The true Church of Christ shall depart beeing hid not seen to the world to whom belonged all the martyrs and professors witnessing against Antichrist But thou wilt say these were not hid It is true indeed they were seen as they were men could not be hid as they were martyrs but hid as a Church or the members thereof for they were condemned accounted by Antichrist not as Christs faithful ones but as wicked hereticks This heaven or out spread firmament The heaven departing is the closing of scriptures in popery may also be rightly understood of the opened booke of holy scriptures which by Antichrist his instrumēts was shut or rolled up yea cast under foot using in the mean time with great reverēce the Fathers Scolasticks Sentenciaries Canonists Legends c. Moreover since this booke of God began againe to be opened how have the Iesuits laboured to rolle it up questioning the authority thereof not accounting the same to be divine but as it is confirmed by the judgment of the Church Andrad defens concil Staplet contr Witak that is of the Pope For thus they expresly write That in it there is so much of the deity as the Popes Church attributes unto it neyther ought God to bee beleeved but because of the Church And all the mountaines were moved This is the sixt wonder which Andreas doth rightly understand of those who excell others in wordlie power For in Rev. 17.10 by mountains kings are understood in which sence I judge it is here also taken neither doth it any way crosse this exposition that kings are expresly nominated in the following verse seeing that place concernes the following Act is to be understood of their punishment But how have kings been moved by Antichrist The histories of the Popes declare this diverse wayes First by their ecclesiastical authoritie fraud threatnings constraining Emperours and kings not onely to maintain by fire and sword their ordinances and decrees but even to cast themselves downe kisse the feet of their holinesse The Popes tyrannie against Emperours and kings And secondlie civily for Antichrist spared neither King nor Keisar but whoever would not doe all things according to his pleasure those he oppressed deposed and thrust out of their places Gregorie II. having excommunicated Leo the Emperour deprived him of his revenues Pope Zacharie deposed Childerick king of France Leo III deprived the Graecian Emperours of the Western Empire Alexander III. first proudlie trampled with his feet upon Frederick I. before he would receive him into favour Gregorie VII displaced Henrie IV. Innocent III. thrust out Otho IV. Innocent IV. took the Empire from Frederick II. Clement VI. excommunicated Ludowick IV. Iulius II. deprived the great grandfather of Henry IV king of France of his kingdome of Navarre Sixtus V. sought to depose Charles IX king of France Elizabeth queene of England c. To be short Antichrist powerfully moved the mountaines against Emperours kings Christian princes through his Sophisters councils usurping to himself authority over whole councils boasting that by him kings doe reigne that it is in his power to cast them downe when he pleaseth lastly that no councils are authentick without his approbation This is a true plain interpretation And the Ilands were moved out of their places This is the seventh wonder Ilands are invironed with waters The waters signifie peoples Chap. 17.15 and therefore by the Ilands here are meant nations or the subjects of princes these also are moved for all are necessitated upon pain of salvation to subject themselves unto the Romish Bishop neither can any buy nor sel nor make any bargaine but according to his pleasure as appeares by the extravagant of Boniface VIII We define we say we pronounce we appoint that it is of necessitie unto salvation for every humane creature to beleeve that he is subject unto the chiefe priest of Rome Thus the Ilands peoples communaltie beeing deprived of their Christian libertie which they enjoyed under the Apostles were brought under Antichrists yoke under which they serve and groan even unto this day The fourth Act of the second vision concerning the final punishment of the wicked 15 And the Kings of the earth and the great men and the rich men and the chiefe captaines the mighty men every bond-man and every free-man hid themselves in the dens and in the rockes of the mountaines 16 And said to the mountaines and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lambe 17 For the great day of his wrath is come who shall be able to stand THE COMMENTARIE 15 ANd the kings of the earth Many with Lyra referre these things unto the times of Diocletian Maximianus whose cruelty against the Christians Eusebius treateth of Histor lib. 8. 9. because in those dayes men of all conditions estates both great and small not beeing able to endure the extremitie of tyrants sought to hide themselves in caves mountaines and woodes But they erre from the scope in my opinion offer violence to the text for undoubtedly by kings c. are not meant the vulgar but men in place and authority Now in those times there were no Christian
Elders were brought in as Harpers before the throne but these Harpers here are differenced from the Beasts and Elders for they are said to sing before them vers 3. This therefore is a distinct troop of blessed Martyrs and Professours of the Church triumphant who as I said even now were departed this life The allegory of the Law and the Gospel is not here set forth had finished their warfare before Antichrists rising I am not ignorant that most interpreters allegorically apply this voice first thundring afterward pleasant the first to the preaching of the Law which is terrible to the wicked the second of the Gospell which sweetly affects the consciences of the godly but this application here seems to me to be strange and uncouth for after the appearance of the dreadfull monsters viz. the Dragon Beasts c. Now comes this company of harpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight the heavenly theater before that the preaching Angels went forth Neither was that voice any thing else but that new song of wich it followeth 3. And singing as it were a new song Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sung by changing the participle into the verbe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who also sung He expoundeth what the melodious accord of the harpers was and where As it were a new song New harmonies usually more delight the hearers then such as are old and often heard Such was the Song of these Harpers rare new and worthy to be heard Or New that is excellently setting forth the new rare and unspeakeable benefits of God and the Lamb for so the Hebrewes as generally may be seene in Davids Psalmes call that a new song which is rare and most sweet The Argument of this new song John here indeed doth not speak of but he declared it before in Chap. 5.9 Where the Beasts and Elders sung a new song to the Lambe saying Thou art worthy to take the booke and to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation c. And Chap. 7.9.10 Where the innumerable multitude clothed in white robes cried with a great voice Salvation be to God who sitteth on the throne and unto the Lamb And a little after Amen blessing and glory and wisdome and thankesgiving and honour and power and might be unto our God for ever and ever Amen c. Vndoubtedly this song was the same As for the circumstance of the place It was before the throne and before the foure Beasts and Elders Hereby he intimates two things first that this voice was in heaven and so we are to thinke that John heard the same from thence And therefore it was a song of the Church triumphant in heaven not of the militant in earth Secondly that this multitude of singers is distinct from the Beast and Elders for they are said to sing before them They were therefore a certaine troope of triumphant Saints who afterward came to the company of Beasts and Elders for the Church triumphant is not yet full but daily increaseth with new members who finishing their warfare here on earth are added unto them untill in the end it become truely universall and catholick Touching the Beasts and Elders see the notes on Chap. 5. vers 4.6.7 and Chap. 7. vers 9. And no man could learne that song Now he turnes his speech to the multitude that were sealed honouring them with excellent titles which are seven in number as we observed in the analysis of which some were proper unto the state of their warfare in this life But the most appertaine unto the state of Glory For the drift of this place is to teach us that Christ will not onely preserve his elect or sealed in their conflict against Antichrist but also at length gather them unto the heavenly multitude of Harpers that with like joy they may sing a new song to God and the Lamb. This chiefly serves to comfort the godly here groaning under the crosse Now this is the third member of the comparison for as Chap. 7.13 One of the Elders asking John Who are these did declare the like titles of them that were clothed in robes These are they which came out of great tribulation and have washed their robes c. So here John doth either himselfe or heareth this multitude of sealed ones to be adorned with like honourable prayses for perhaps these were the words of the harpers touching them that were sealed These are they which are not defiled with women c. These epithites seeme to be diverse but most are of the same nature or are consequents as we may see by the diligent comparing of them together The first title in which they differ from others is their teachablenesse that no man could learne the new song but they Here first it appeareth Teachablenesso wherefore this company of Harpers in heaven were here brought forth to wit as examples of the sealed yet remaining on earth for our indeavour studie ought to be the same with theirs in heaven By which very thing the most sweet communion of the Saints both in heaven and in earth is signified Secondly the docility and praerogative of them that were sealed is commended They and they onely could learne this new song But how can they doe it not indeed by their own wisdome but by the speciall illumination of the Spirit which God onely vouchsafeth unto them therefore the reprobate cannot learne it But doe not many of them know the doctrine of the Gospel True yet have they not a saving knowledge They doe sometimes professe and boast of faith c. but they never can apply the benefits of the Lamb by faith unto themselves and praise him with their whole heart For no man can say that Jesus is the Lord 1 Cor. 12.3 but by the holy Ghost This teachablenesse therefore is a priviledge of the sealed Thirdly hence it appeareth what this seale of the living God is which the faithfull are said to have in their foreheads Chap. 7.3 In vers 1. it is called the name of the Lamb and the name of his Father Now he saith that it is a new song the which onely the sealed can learne It is I say that rendring of honour and prayse for the benefits of God and the Lambe the which the Elders and multitude clothed in white ascribed unto them in Chap. 5. Chap. 7. viz. their sincere faith and confidence in God and the Lambe joyned with a continuall celebration and thanksgiving By this signe the worshippers of the Lamb are separated from the followers of the Beast Fourthly it appeareth that this seale is attained and imprinted in the foreheads of the Saints in this life It is attained I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by learning without which we cannot have it and for to learne it we must continually exercise
from Heaven Satans punishment therefore is described by the place companions and eternity of his torments The place of his punishment shall not bee simply the Pit in which he was before shut up a thousand yeers but the very sinke of the bottomlesse Pit the Lake of fire and brimstome into which he shall be cast by Christ the Iudge It is a Periphrasis of hell which the Scripture sets forth by the place of torments unquencheable fire the worme that dies not utter darkenesse weeping and gnashing of teeth and such like horrible Epithites to terrifie the wicked signifying that the torments of Satan and the ungodly in hell shall be unutterable like as the glory of Christ and the Saints in Heaven shall bee unspeakeable Now of the Lake of Fire and Brimstone hath beene spoken Chap. 19 20. unto which place Iohn sends us backe saying Where the Beast and the False-prophet are For hee there saith that these were cast into this Lake The devill therefore shall find them there as his companions in torments The Romane Antichrist I say with his Cardinals Vassals and Followers These shall bee cast into the Lake before the devill for he shall finde them there yet both shall be done in the last Iudgement as Christ expounds it in the Gospell depart from me ye cursed into everlasting fire which is prepared for the devill and his Angels Mat. 25.41 And they shall bee tormented To wit the devill the Beast and False-Prophet for they shall all alike suffer everlasting torments of which see Chap. 14.11 Chap. 19.20 Night and day Not as if there should be an enterchange of dayes and nights in Hell for in utter daakenesse it is alwayes night but thus he sheweth the eternall continuation of their torments for that which is continued day and night is perpetuall The same he saith Chap. 14. of the torments of all the worshippers of the Beast and his Image By the same phrase Chap. 7.15 he sheweth the continuall joy of the Saints in Heaven Who are before the throne of God and serve him day and night in his Temple Now that the punishment of the devill and wicked men shall be perpetuall Lib. 21. de C. D. c. 23. Ps 77.10 The punishment of the damned eternall Augustine doth largely prove against such as pretending Gods mercifullnes from the Psalme Will God forget to be gracious will he in anger shut up his tender mercies did imagine that the devill and wicked men after most grievous and long during punishments should be purged and pardoned thereby to patronize their owne and other mens wickednesses But he demonstrates from this and such like places that the torments of Satan and the ungodly shall simply be eternall First because here it s expresly said The devill which deceived them was cast into the Lake of fire and brimstone there to bee tormented with the Beast and the False-Prophet day and night for ever and ever which altogether signifies eternitie But it were false if at sometime or other they should be redeemed out of their torments Secondly Mat. 72.3 Mat. 25 4â— What is meant by Eternall because the divine sentence cannot bee made voide or weakened which Christ will pronounce at the day of Iudgement depart from mee ye cursed into everlasting fire prepared for the devill and his Angels what here is said to be for ever and ever in the place alledged is said to be eternall or everlasting by which the Scripture denotes time without end Lastly because the life and glory of the blessed Saints shall simply be eternall Therefore on the contrary the death and torments of the damned shall also bee eternall for Christ in the same sentence pronounceth to the wicked eternall torments Mat. 25.46 and to the godly life everlasting And these shall goe into everlasting punishment but the righteous into eternall life 11. AND I SAW A THRONE The Type of the universall Iudgement followeth in which all the wicked being cast into eternall torments the Church shall bee crowned with everlasting glory and joy Now that this is a description of the last Iudgement is so manifest from the words that I judge it needlesse to demonstrate the same It is proved that here the last judgement is typically set forth Mat. 25.46 1. Cor. 15.16 Dan. 7.10 Mat. 25 41 Iohn saw the Iudge on a Throne he saw the dead to be judged before the Throne and them that were judged out of the books being opened according to the phrase of the Prophet Dan. Chap. 7.10 where without all controversie the Type of the last Iudgement is described Lastly he saw the Devill Death and Hell which are the last Enemies to be cast with all reprobates into the Lake of Fire which certainely shall not come to passe but in the last Iudgement when the Iudge shall say unto all these Goe ye cursed into everlasting fire prepared for the devill and his Angels Neither ought we to seek an Allegorie in circumstances so manifestly agreeing with the Evangelicall History because it cannot here have place forasmuch as all things are sutable unto the proper description of the last Iudgement expressed in both Testaments Besides our method confirmes the same by which it hath hitherto bin shewed that every one of the Visions the first excepted which was speciall doth end in the description of the last Iudgement either openly or covertly the which why it should so often be iterated in this Booke cannot be explicated by them who give no heed unto the distinct Acts of the severall Visions Adde to this that all Interpreters whom I have seen both old and new are unnanimously minded that here is figured out the casting of all the adversaries into eternall punishment and the placing of the godly in everlasting glory which shall be accomplished in the last Iudgement Brightman alone leaving this exposition interprets the whole Brightmans Allegorie Allegorically of the full restitution of the Iewish Nation which he thinkes shall come to passe after the Dragon is cast into the Lake of fire that is after the destruction of the Turkish Emperour and Empire This hee supposeth shall be about the yeere 1690. moved hereunto by a conjecture too obscure and uncertaine from a place in Dan. 12.12 the which how far different a sense it beareth I shall not at this time for brevity sake stand to demonstrate But the reasons which he opposeth to the received and manifest trueth to me indeed seem to have little or no waight in them He saith that the following description agrees not unto the New Jerusalem in Heaven but to that on Earth only in that the Holy City is said to descend from Heaven that the Bride is prepared and adorned for her Husband not yet delivered that in ver 7. the reward is put off till afterward Whether the description of the new Ierusalem agrees to the Church Militant that one of the seven Angels sheweth all these things to Iohn whereas
by this place or any other This we must leave to God and to time The same was said before in the last Act of the Fift Vision Rev. 16.20 Rev. 6.14 Every Iland fled and the Mountaines were not found Also in the last Act of the Second Vision And the Heaven departed as a Scrowle rolled together and every Mountaine and Iland were mooved out of their places Which place notwithstanding we interpreted somewhat otherwise because of the circumstances But I see not by what shew of reason this change of Heaven and Earth here can be darkened by an Allegory Now it shall not be till towards the last Iudgement and therefore it remains firme that the same is here described The dead corporally are here understood 12. And I saw the dead small and great He had seen the Iudge girded about with Iudgement Now he seeth the guilty standing before the Iudgement Seat whom hee describeth First from their former state by calling them The dead after the common Law of nature but then raised from death to life by the power of God he speaks not of men dead in sins as in ver 5. but of such as dyed corporally and now were raised up to Iudgement But shall not the living also then be judged Yea verily 2. Cor. 5.10 Rom. 14.9 10. for we must all appeare before the Iudgement Seat of Christ That he may be Iudge of the quicke and the dead and be Lord both of the dead and the living By the dead therefore are understood the living also by an Argument from the lesser If the dead shall appeare before the Iudgement Seat how much more the living But the dead alone are named either because the number of the dead from Adam till the last day 1 Cor. 15.52 shall be far greater then such as live on Earth when that day commeth Or because those that remain living shal be accounted as dead because they shall be changed in the twinkling of an eye Secondly he describes them from their age and condition for the words may be understood of both Great and Small That is as well the powerfull Tyrants of the world Emperours Kings Princes and Great men as Subjects and men of low condition Or properly Great in Age and stature that is growne men and women Small also that is dying in their child-hood by this partition he sheweth that all and every one without any exception are to be judged for the Iudgement shall be universall no man shall bee so Great as to escape the same none so small as to be excluded 2 Cor. 5.10 but every one shall have right without respect of persons as the Apostle witnesseth We must all appeare before the Iudgement Seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Lumb lib. dist 44. SCHOOL-MEN suppose that in the Resurrection all shal be as if they were about 33. yeers old which was Christs age but we leave it as uncertain What they speake of the stature that every one shall receive his owne measure of body is more agreeable to this place Thirdly he describes them from their future state Standing in the sight of God or before God to wit to bee judged as guiltie To stand before God signifies sometimes in this Booke as above the Heavenly Ministery of the Saints and Angels Here it signifies to be brought to Iudgement as appeares by what followeth By the dead standing he meaneth them that were raised from death to life XLI Argument of Christs deitie Before God The Iudge hee absolutely calleth God but CHRIST is the Iudge Therefore Christ is God absolutely And the Bookes were opened The judiciall processe is noted by imitation of humane Courts in which the whole processe is wont to be drawn into Protocols from whence the Iudge at length determineth and pronounceth sentence according to the Acts and Proofes not that it shall bee so really for God from whose eyes nothing is hid will not make use of long examination but the equity of the Iudge is noted by a Metaphor taken from humane Courts where the Iudge pronounceth sentence according to the written Law and the Acts and Proofes agreeing thereunto It is an Allusion unto the words of Daniel speaking thus of this IVDGEMENT Dan. 7.10 The Iudgement was set and the Bookes were opened Origene understands it of the books of conscience Comm. ad Rom. 14. which now are hid not to God but to men For the hidden things of the heart are not now known But then they shall be Opened that is manifested to the consciences of all and every one so as there shall be no place left of excuse or withdrawing Thus no man shall be injured because every one shall either be accused or discharged by his own conscience Augustine takes it a little otherwise Lib. 20. de C. D. c. 14 of the bookes of the Old and New Testament in which God hath prescribed unto all what is to bee done or Omitted in this life which shall then be opened because according to them the Iudge will pronounce sentence Rom. 2.16 When God shall judge the secrets of men Marke 16.16 Io. 12.48 Lib. 20. de C. D. c. 14 by Iesus Christ according to my Gospel He that beleeveth and is baptised shall be saved but he that beleeveth not shall be damned The word that I have spoken the same shall judge him in the last day And another Booke was opened This Austine understands of every mans Booke of Life what he hath done or not done according to those former Books But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every one is not in the Text but simply which is the Booke of Life to wit in which God hath written from all eternitie the names of them that shall be saved through Christ of which often mention is made in this Revelation Chap. 3.5 13.8 17.8 c. Not that God hath neede of a Booke but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by humane affection is noted the certainty of Praedestination viz. that God knowes all and every of the Elect even as men know a thing which for memory sake they set downe in writing This Booke therefore shall also be opened because then it shall appear who were Elect who Reprobates who truely beleeved in Christ who not who truely worshipped God Mat. 25.32 who were hypocrites for then Christ will sever the sheep from the goats who in this life were mixt one amongst another And the dead were judged This shall be the denouncing of the sentence the equity whereof is commended by a two-fold reason both because every one shall be judged out of the things written in the Bookes As also because he shall receive according to his workes For what concernes the Bookes whither we take them for the scriptures which are now the rules of our Faith and actions Or the inward working
justly question whither it were greater blindnesse in the Jews not to beleeve in Christ then for these to deny the Pope of Rome to be Antichrist Wherefore I shall seeme to have performed my function sufficiently not if I discusse all the obscurities of mysteries so irresutably that all do applaude mee but if so farre as God hath enabled me by the helpe of my Method laid down I shall congruously perspicuously and without deceit according to scope and experience explicate both the other Aenigmaes of this Prophesie and especially that part which containes the amplification and Catastrophe of the Combats of the Church and properly respects these last times Now by doing hereof if I have not kindled a Torch to take off the darkenesse with which it seemes to be covered yet verily I have laboured and if I be not deceived have lighted a Candle by the light and guidance whereof as by Ariadne her threed other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godly Divines shall after me dive more deeply into these hidden mysteries and more neerly point at that Son of perdition sitting in the Temple of God as god and exalting himselfe above all that is worshipped shewing himselfe that hee is God And they shall say This is he O Romanist beware of him AMEN THE APPARITIONS AND PERSONS MAKING UP THIS PROPHETICAL DRAMA REVEALED IN SEVEN VISIONS In Vision I. Chapters 1.2.3 IOHN THE EVANGELIST Actor and interlocutor throughout Christ in a glorious form walking amongst the seven Candlestickes The authour of the Revelation and maker of the prologue In Vision II. Chapt. 4.5.6.7 The majesty of God sitting on the throne The first Chore of the foure and twenty Elders The 2. Chore of the foure Beasts The Book sealed with seven Seales in the hand of the sitter on the throne A strong Angell desiring the booke to be opened The Lambe as it were slaine opening the booke The 3. Chore of Angels The 4. Chore of all creatures A white horse with his Rider comming forth out of the first Seale A red horse and his Rider out of the second Seale A blacke horse and his Rider out of the third Seale A pale horse with death on him hell following him out of the fourth Seale The soules of the Martyrs under the Altar in the fift Seale A great Earth-quake out of the sixt Seale Four Angels holding the foure winds that they should not blow An Angell from the East with the Seale of God The multitude of Sealed ones and Martyrs In Vision III. Chapt. 8.9.10.11 Seven Angels with seven trumpets out of the seventh Seale An Angell with a golden censer at the Altar An Angell sounding the first trumpet An Angell sounding the second trumpet An Angell sounding the third trumpet An Angell sounding the fourth trumpet An Angell sounding the fift trumpet Locusts comming up out of the bottomlesse pit into the earth An Angell sounding the sixt trumpet Four Angels bound and loosed at Euphrates A strong Angell cloathed with a cloud and having a Book in his hand Iohn eating up the Booke and measuring the temple with a reed The two witnesses prophesying The Beast out of the pit killing the witnesses An Earth-quake overthrowing a tenth part of Babylon An Angell sounding the seventh trumpet The first Chore of the foure and twenty Elders In Vision IV. Chapt. 12.13.14 A woman clothed with the Sunne bringing forth a Man-child flying into the Wildernesse The son of the woman taken up into Heaven The red Dragon persecuting the woman Michael fighting for the woman against the Dragon The fift uneertaine Chore. The seven-headed Beast ascending out of the sea The two-horned Beast ascending out of the earth The Image of the Sea-beast A company of Sealed-ones standing with the Lambe on the Mountaine A sixt Chore of Harpers An Angell flying with the everlasting Gospell An Angell publishing the ruine of Babylon An Angell denouncing punishments to the worshippers of the Beast Christ on the cloud with a sharpe sickle An Angell proclaiming the last harvest and vintage In Vision V. Chapt. 15.16 The seven Angels with seven Vials The sixt Chore of Harpers upon the sea of Glasse An Angell pouring forth the 1. Viall on the Earth An Angell pouring forth the 2. Viall on the Sea An Angell pouring forth the 3. Viall on the Rivers and Fountaines An Angell pouring forth the 4. Viall on the Sunne An Angell pouring forth the 5. Viall on the throne of the Beast An Angell pouring forth the 6. Viall on Euphrates Three unclean Spirits like frogs out of the mouth of the Beast c. An Angell pouring forth the 7. Viall into the aire The rupture of Babylon by an Earth-quake In Vision VI. Chapt. 17.18.19 The whore riding on the seven-headed Beast The seven-headed Beast with his description The ten Kings waging war with the Lamb afterward burning the whore An Angell publishing the fall of Babylon An uncertain voyce calling the Godly out of Babylon Kings Merchants Sea-men bewailing the ruine of Babylon An Angell casting a milstone into the sea A fift uncertaine Chore. The first Chore of the 24. Elders and the second Chore of the 4. Beasts Iohn intending to worship the angell Christ with an heavenly armie rushing upon the Beast and the Kings of the Earth An Angell standing in the sun calling the birds unto the prey The judgement of the Beast False-Prophet Kings of the earth and worshippers of the Beast In Vision VII Chapt. 20.21.22 An Angell with the key of the bottomlesse Pit and a great Chayne The old serpent bound a thousand yeers The martyrs and conquerours of the beast reigning with Christ a thousand yeeres Satan let loose seducing the Nations and raising Gog and Magog against the Holy Citie The casting of Satan into the Lake of fire The raising of the dead and the last judgement The new Ierusalem coming down from Heaven the Bride of the Lambe God in the throne publishing the judgement Iohn seeing all these things and intending to worship the angell The Conclusion the Lord Iesus putting an end to the Drama A TABLE OF THE Principall QUESTIONS which are expounded in this COMMENTARIE In the Preface 1. OF the Authour of the Revelation Page 5. 2. Of the Canonicall authority of the Revelation Page 8. 3. Of the obscurity of the Book what it is and whence with the remedies thereof Page 9. 4. Of the Interpreters of the Revelation both Ancient and Modern and of the manner of interpreting observed by them Page 11. 5. Of the dignity time profit and scope of this Prophesie Page 13. 6. Of the argument of the Book Page 16. 7. Of the Partition of the Revelation Page 19. 8. Of the form of the Revelation ibid. 9. Of the generall Method of the Revelation Page 20. 10. Of the speciall Method of the Revelation Page 26. 11. Of the manner of interpretation observed by Pareus Page 27. In Chapter I. 12. Of the word Apocalyps Pag. 3. 13. A disputation about the words from him which is which was and
example of their monastical ignorance the author tells us a monasticall exposition upon the word Apocalyps that the word apocalyps is compounded of apo re and clipsor velare O the miserable barbarisme of that age attempting to unfold these high mysteries and in the mean time ignorant of the very name of the title The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyes to reveal a secret from which commeth apocalypsis a revelation of a secret such as are all future things For it is not man but God who foreseeth and revealeth things to come But the events which were to befall the Church under the new Testament were hidde both from Iohn and us but are revealed in this booke and therefore it is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which wee may ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a revelation of things to come Afterward it is sometimes called a prophefie from the argument of it which is a prediction of future things revealed by God And the title answereth to the title of the ancient prophets as the vision of Isaiah the vision of Obadiah the prophesie of Niniveh which Naum saw the prophesie which Habacucsaw the word of tâ—e Lord that came to Hosea to Joel to Micah c. so that it sheweth the divine authoritie of the booke For to reveal things to come is from God onely so that this booke being a revelation is inspired of God which argument Iohn afterwards doth more fully confirme For as Ierom wel observeth this mystical booke is intituled a revelation to give us to understand that we have need of the knowledge and explanation of it that wee may say with the prophet open my eyes and I will consider the marveillous things of thy law Psal 119.18 Of Jesus Christ that is which Christ revealed unto Iohn â— argument of the deity of Christ So that Christ is the author of the revelation which is the first argument to proove the God-head of Christ in this booke For God by the prophet doth assume it as a thing peculiar to himself to reveal secrets Isai 42 9 41 23 Behold the former things are come to passe and new things doe I declare before they spring forth I will tell you of them and confounds by this argument all Idols that they are no Gods because they are ignorant of future things But the words following which God gave unto him seem to weaken the argument For to whom God doth reveal things to come hee is not God but God hath revealed these things to Christ therefore Christ is not God The answer is twofold first the whole may bee granted if it bee taken in a good sence as namely that Christ albeit he is true God yet wherein God his father hath revealed these things to him that is according to his humanitie hee is not God For the humanitie of Christ not foreknowing things to come but by revelation is not God but the man Christ Iesus is God because by his divinitie hee fore knoweth all things of himself Secondly the assumption is not in the text and may bee denyed for Iohn saith not that God revealed these things to Christ but gave this revelation to him as to our mediator that hee might reveal the same to us his servants for it is his proper office to reveal the will of the father to the Church So that 〈◊〉 speaketh of the office of Christ as hee is our mediator which doth not 〈◊〉 the â—qualitie of the son with the father but supposeth it because as he was meere man or a creature of what power soever hee could not have performed the workes of a mediator But it behooued him also to bee God But Thirdly there follows no absurditie to understand it as spoken of the Godhead of Christ for such as is the order of existence such also is the manner of working betwixt the father and the sonn For as the somexisteth not of himself but as hee is the first begotten of the father so the soâ— revealeth things to come not of himself but as hee receiveth from the father and as the father Giveth unto the son his Essence so is also his divine wildome communicated unto him from the father by Eternall Generation Lyra and others understand God in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially of the whole trinitie and taking it in that sence then the revelation is given to Christ by God as unto a mediator onely but understanding it of the person of the father then God is said to give it unto Christ both as to the sonn and mediator also To shew unto his servants the end that God Gave the revelation to Christ was not that hee should have it for himself But as being the messenger of the father to reveal it to his servants By servants is meant Iohn with the pastors and teachers yea all the faithfull of all ages to all which the mysteries of this booke were to bee revealed by Christ First to Iohn that hee should write it and then to all the rest both to read and understand it meditate teach explain it to the Church of God The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his noteth the servants of Christ for it cohereth with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew which noteth the office of Christ and not of God So that Christ sheweth this revelation 2 argument of Ch. deity to his owne servants which is a second argument proving the Godhead of Christ For hee certainly is the Lord of the Church yea God Eternal to whom Iohn the teachers and all the faithfull of the Church are servants for God alone is the Lord of the Church according to that of the psalmist Iehovah our Lord c. Psal 8.10 For albeit Christ in that hee is our mediator is exalted to bee head and Lord of the Church notwithstanding except hee had been God hee could neither have been mediator or Lord of the Church So that we plainly see that Christ Jesus is God seeing John and all the faithfull are his servants Which must shortly come to passe this noteth the subject of the booke which containes an historie of things not allready past but of things to come afterward both to the Church and enemies thereof Must come to passe not by a fatall or absolute necessitie 1. Cor. 11.19 but hypothetically or supposedly according to that of the Apostle scandalls and heresies must come Besides God hath so decreed it whose counsell is unchangeable and therefore the events must happen according to the same as also because of secondarie causes as the malice of satan the rage of the enemies against the Church which though they bee changeable in themselves yet they are not changed so that if accidental events bee not altered by the counsell of God and secondarie causes they necessarily come to passe though the contingencie bee not taken away Shortly but how shortly seeing after so many ages they are not as yet come to passe and
Because in order of justice al evil workes whatsoever deserve punishment for the soule that sinneth shall dy But good workes how great-soever beeing debts duties can-not merit at the hands of God 5. He that overcommeth the same shall be cloathed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he but the old translator reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so shall he be cloathed The conclusion containes a promise with an Epiphonema as formerly The promise is extended not onely to those few in Sardis spoken of but to all who overcome the world Satan c. se chap. 2. v. 7.11.12.26 Thus by a threefold promise all are stirred up to hope for victorie the two former are metaphorically propounded the third properlie yet all seem to signifie one thing for what can be given to them that overcome more then the crowne of life eternal however in the reward promised we may note a certain gradation First He shall be cloathed with white raiments This by a metaphor signifies the heavenly glorie with which we shall be cloathed as with a royal garment What more I wil not blot out his name out of the booke of life This further notes the eternitie of glorie for not to have our names blotted out of the booke of life is to have them allwayes remaine therein that is to enioy eternal glorie What more I wil confesse his name A further degree promising to make knowen the constancie and faith of every one by name even before the throne of the blessed trinitie and in the presence of the holy Angels A glorie indeed surpassing mans opprehension For what is more honourable then when a general doth by name before the whole armie declare the valiant exploites of this or that souldiour But this Christ promiseth here to doe and in Mat. 10.32 Whosoever therfore shall confesse me before men him will I confesse also before my father which is in heaven but whosoever shall denie me before men him will I also denie before my father which is in heaven And before his Angels As beeing the most holie ministers of God and witnesses of our glorie Hence we note first that the saintes are said to have a two fould cloathing for as we heard before some in Sardis were commended for not defiling of their garments and yet promised besides to have other white garments given unto them the former are said to be ours not as proceeding from our selves but because we are enioyned to have them meaning both morall endowments of bodie and mind as also the grace of faith and love and other spiritual gifts which we must have and preserve cleane and undefiled 2. Cor. 5.3 that so we may be cloathed hereafter in white According to that of the Apostle If so be that being cloathed we shall not be found naked For no man shall be cloathed in white in the heavens who hath not been indued with faith and true repentance in this life Secondlie we are to take notice that in scripture God is said metaphorically to have a threefold booke The first is the booke of his providence which is the knowledge and counsel of God concerning the actions and events of all things first and last of this the prophet speaketh Psa 139.6.16 c. all things are written in thy booke The other is the booke of Gods universal judgment which is his knowledge concerning all those things which everie one hath don whither it be good or evil and to be judged accordingly in the last day as in cha 20.12 and the bookes were opened The third is the booke of life that is Gods praedestinating both of the elect and reprobates Ps 69.29 Isai 4.5 Dan. 12.2 Phili. 4.3 Reve. 18.8 17.8 22.19 the first are said to be written in this booke the other not but blotted out of this the scripture speakes in many places yet that in Rev. 20.12 then the bookes were opened may be understood of them all for in the same verse the booke of life is expresly mentioned Thus God is said to have bookes metaphoricallie Not as if eyther he hath or stood in need thereof for so it cannot bee but by an Anthropopatheia he speaketh to our capasitie For God doth all things without such help or meanes even by his eternal foreknowledge counsel government and judgment But thus men cannot doe for whatsoever is don in their counsels cities families contracts c. for memory sake is set down in writing that so as there is occasion they may looke it over and call to mind such things as they desire Now concerning the elect Luk. 10.20 two things here are spoken of them First that their names are written in the booke of life Phil. 4.3 or in heaven as Luk. 10.20 by which manner of speech we are taught that true beleevers doe not obtaine salvation by chance but were elected of God to life in Christ before the foundations of the world and known from them that perish Secondly their names are never blotted out of this booke as it is here testified J will not blot out his name out of the booke of life By which phrase is signifyed that the salvation of the Elect is certaine and sure and that they shall never perish according to the promise no man shall plucke my sheep of my hand It is impossible the elect should be seduced All which serves not for curiositie but for our comfort that we being certaine of our salvation might joyfullie persevere in weldoeing unto the end Of infidels and reprobates two things are also spoken First that their names are not written in the booke of life as appeares Rev. 13.8 Rev. 13.8 17.8 20.15 Secondly they are blotted out of the booke of life Ps 69.28 and cast into the lake of fire Let them be blotted out of the booke of the living and not be written with the righteous And whosoever was not found written in the booke of life was cast into the lake of fire by which is signified that they who are not predestinated shall certainlie perish But this seems to imply a contradiction as not to be written yet to be blotted out I answer that this is taken in a double sence 1 Eyther of such who in the Eternal counsell of God are thus written and so are never blotted out Or 2 according to the appearance and boasting of hypocrites For thus they are said to be blotted out that is declared never to have been written therein we see there are many hypocrites in the Church who are taken for a while to be the elect of God whereas in truth they are not Therfore when their hypocrisie is discovered and they justlie cast out of the church then they are said to be blotted out As Ambrose Augustine have wel observed Matt. 24.24 Io. 10.28 Not withstanding it followeth not that any of the Elect shal be blotted out For this is contrarie to that promise of God It is impossible the Elect should perish none
who is onely called the great hie priest This therefore confirmes what we said before that he was not Christs successor but the Pagans priest neyther will the pretence of other hie priests any whit helpe or credit them for eyther they are not great hie priests in respect of whome the Pope must bee said to be the greatest or if they are then they make themselves equal with Christ by assuming his proper title and so are as sacrilegious in this as the Pope is in the other To bee short the Pope in naming himselfe the highest priest universall bishop prince of priests c. doth manifestly transgresse against their own Cannons dist 100. cap. Let not the Bishop of the chiefe citie be called the prince or chiefest of priests or by any name tending this way but onely the Bishop of the first seat againe Let none of the Patriarcks use the name of universalitie because if any one of the Patriarks be called universall how can there bee any more And the Rubricke hath it Let not the Bishop of Rome be called universall By this therefore he shewes himself to be Antichrist indeed for as Pope Gregorie witnesseth Whosoever calleth or desireth to be called the universall Bishop is in this his ambition a forerunner of Antichrist in that hee proudly preferreth himself before the rest Neither doth that helpe them which some vainly pretende that the Pope takes not away the name or jurisdiction from other Bishops for eyther he makes himself alone universal or els it must necessarilie follow that every Church hath two at one time But how ever it be yet that of Gregorie is no way answered but he is certainlie Antichrist who assumeth a superioritie over his fellow ministers But let us returne to the titles of Christ Who hath the key of David This is the third Epithite The Kings Bible hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke Scoliast observes that some copies in steed of the key of David read the key of hell according to that in Chap. 1.18 I have the key of hell and of death which though it well agrees with that which followes yet our reading is approved by most copies Beza supposeth that it might be read the key of the howse of David as alluding to Jsay 22.22 where the Lord promising to make Eliakim treasurer in steed of Shebna saith the key of the house of David will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open The house of David is the Church the key is a signe of aeconomical power Now Christ hath this key that is absolute power over the Church as Lord and head thereof and hath committed the ministeriall power of the keyes to the Apostles and their successors which consisteth in opening and shutting the kingdome of heaven by preaching of the Gospel and administration of Church discipline Who openeth and no man shutteth This notes a further degree of power for he alone holdeth the key by his sole and absolute authoritie Matt. 28.18 and so whatsoever he doth herein he cannot be resisted according to that in the Gospel all power is given unto me in heaven and in earth But this seems to be a paradoxe he openeth and no man shutteth how can this bee the words seem to be taken from the place before cited The meaning is he onely hath right to open and to shut but how is that Some understand it of the sence of the scripture which to us is as a booke shut unlesse Christ by his spirit open our harts and understanding This is true indeed in regard of one part of the sentence but to the other it answereth not for howbeit Christ openeth the meaning thereof by enlightening of us yet hee shuts them not unlesse it be by accident that is when he darkens such more and more who are alreadie blind in the things of God But I questiō whither such an exposition appertaines to this place For I rather thinke it is spoken of Christs opening the dore of his Church and of grace and so consequentlie of heaven it self And thus in the following verses he is said to open the dore of the church in Philadelphia and the like he doth in all other places when he calleth whomsoever he pleaseth and draweth them by his spirit for none enter in at this dore but such unto whom Christ openeth the same And no man shutteth For none can pluck Christs sheep out of his hands the gates of hel cannot shut this doore beeing once opened by him neyther can any adversarie power hinder them from entring into the same The which matter indeed is of singular comfort for his Church for let Satan attempt what hee can neverthelesse to whomsoever Christ openeth the doore to them it shall still remaine open and his sheep shal have their egresse and regresse and finde sweet pasture for their soules hence we see that the condition of the elect is safe and unchangeable He shutteth and no man openeth As he openeth and no man shutteth so again on the contrarie he by his mightie power shutteth and no man is able to open For whosoever is not elected called and drawen by Christ can never enter for he is the doore the way and life Io. 10 which again proveth the Godhead of Christ for to whom can these things be applied XXI Argu. of Chr. deitie except to God alone some object that this also was said of Eliakim Isay 22. I answer it was spoken of him typicallie and in respect of his ministerial power as being a legal hie priest but of Christ in regard of his kinglie divine and proper power as being an eternall high-priest The Pope of Roome to establish his tyrannie doth most impudently assume this power which onely is proper to Christ now Christ indeed gave power to Peter of binding and loosing of opening and shutting but it was by the key of the gospel and not to him alone but unto all the Apostles and Pastors of the Churches For as he said to Peter Matt. 16.19 Matt. 18.18 whatsoever thou shalt binde c. So he said unto the rest whatsoever yee shal binde on earth shall be bound in heaven Wheras the Pope alone wil open and shut all things as he pleaseth yet not by the key and power of the gospel but by the adulterate key of his owne Antichristian tyranny 8. I know thy workes I have set before thee The first part of the following narration is a commendation of the Pastor and Church of Philadelphia for holding fast the sinceritie of the doctrine receyved against the haerisies of the time and remaining faithfull in their fierie trials This he commendeth first generallie I know thy workes which is not to be taken indifferentlie as chap. 2. v. 2. or in the evil part as it is spoken of those in Sardis Laodicea but in a good sence as if hee had said I approve thy
up our desire and by his spirit inableth us to performe his will Austin saith wel God commandeth us those things which we cannot doe that we may know what we ought to aske of him And in another place O man observe from the commandement what thou shouldest have by reproofes what thou art deprived of by thy owne default and in prayer acknowledge whence to receive what thou desirest to have And againe other where the Lord ascribes the whole worke of our conversion unto himself alone and commandeth us so to acknowledge it As I will make you to walke in my wayes and I will take the stony heart out of your flesh and I will give you an heart of flesh Turne thou me and I shall be turned No man can come unto me except the Father draw him without mee yee can doe nothing fee the like Ephe. 2.1 and 1 Col. 2.13 1 Cor. 2.14 Rom. 8.7 2 Cor. 3.5 Luk. 24.45 Act. 16.14 Act. 11.18 All which testimonies doe plainly evince that the grace of conversion is not indifferent or universall but as our sufficient so also our effectuall help doth wholy depend upon the generall and particular pleasure and motion of God Which difference of the scriptures and the cause thereof because the Pelagians and their adherents have not observed But â—â—ther abused the former places as if they were absolutely spoken And corrupted the latter by their equivocations about grace calling it as they also do to this day a swasorie indifferent and resistible grace limited by the will of man eyther to that which is good or evill they have most falsly wrested the same for to establish their Idoll of free-will Now herewithall they must of necessity embrace all other Pelagian heresies and impieties also as namely 1 That faith and good workes foreseen doe goe before Gods predestination and so are not from Gods predestinating of them whereupon it will follow that predestination beeing an effect of causes and conditions foreseen is not to be called a predestination but rather a postdestination 2 That faith going before predestination must also bee before vocation seeing we are elected before we are called And by this ground not God but man should be the author of faith contrarie to that of Rom. 9.16 Jt is not of him that willeth or of him that runneth but of God that sheweth mercie 3 That the will eyther co-working or not co-working with foregoing grace doth make men to differ which is contrarie to 1 Cor. 4.7 Who maketh thee to differ from another And what hast thou that thou didst not receive And so the increase of faith and grace should be given according to the merit of congruitie 4 That mans will is not corrupted or made worse by the fal of Adam And so eyther there should bee no originall sin at all or els but in name onely wheras The heart of man is deceitfull above all things 5 That the law is not above mans strength but that he may absolutely fulfill the same and bee altogether free from sin in this life if he would wheras the scriptures on the contrary teach That there is not any one just man in the earth which doth good and sinneth not All which errors establish merits of condignity overthrow the grace and merits of Christ and so consequently the truth of Christian religion beeing nothing indeed but in name onely and in a word confirmes pagan divinity and philosophy For in all these positions the names onely excepted there is nothing but what philosophie it self teacheth both concerning the beginnings and reward of vertue which to philosophers is faith righteousnes and workes To him that overcommeth will I grant to sit with mee He shuts up the epistle with the accustomed Epiphonema or acclamatorie conclusion beeing a promise and as it were a third reason of the exhortation And it is twofold 1. from the reward of the victorie I will grant to him to sit with mee on my throne And 2 from his example Even as I also overcame and am set downe with my father c. Or els this may be a reason of the former promise wherefore Christ will grant or give power and part of his throne to him that overcommeth to wit because hee now as a conquerour sitteth on the throne of his Father For often in scripture the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is causal as in Io. 17.2 As thou givest him power For because thou givest c. And Luk. 4.36 bee yee mercifull as your Father For because your Father is mercifull c. The Throne is the seat of glorie and power Christs throne is the glorious power of his exaltation the which he promiseth to make us reallie partakers of if we overcome for we shall be coheires with him yet so as there shall alwayes remaine a remarkeable difference between Christ the head and us his members And therefore he saith not I will grant to him to sit in the throne of my Father that is at the right hand of the Father which dignity is indeed onely proper to Christ the head 22 Hee which hath an eare to heare c. See Chap. 2. v. 7.11.17 THE PREFACE OF THE SECOND VISION Of him that sate on the Throne And of the booke sealed with seven seales And concerning the Lamb opening the booke HItherto Iohn hath recorded those things which he had seen received of Christ to be written by name unto the seven Churches of Asia The things which follow in the rest of this booke are of a higher nature and concerne the future condition of the whole Church The condition and lot of the Church in this world but especially the churches of Europe And all tends to teach that the Church ought not to expect a flourishing estate in this world seeing it should be tossed and tryed first with manifold persecutions of tyrants afterward by heretickes And at last should bee oppressed by Antichrist with a more heavy servitude both spirituall and corporal then formerlie shee ever had been afflicted by open enemies and tyrants Now least the hearts of the Godly should faint under the burden The comforts of the godly under the crosse fower kinds of comfort are contained in this prophesy beeing taken 1. FROM GODS PRESENT HELPE who will not sorsake his in the battell 2. FROM THE TIME OF THEIR TROUBLES they shall neyther bee allwayes or ouerlong upon them 3. FROM THE END OF THEIR ADVERSARIES which shall bee tragicall and mortall And lastly FROM THE HAPPIE CHANGE OF THEIR WARFARE Christ will powerfully revenge the cause of his Church in this world and at length glorifie her in the heavens Moreover these things are premonstrated by Iohn The following visions are distinct in sixe distinct visions And they are partlie universall representing the entire historie of the Church from her first beginning untill the last judgement Of this nature is the second third fourth and seventh vision And partlie particular onely shadowing out the battels of
the Church with Antichrist with the issues thereof as the fift and sixt notwithstanding in the conclusion of every one of them a description of the last judgement with the punishments of the wicked and reward of the Godlie are expressed eyther literally or figuratively as I have allready shewed in the preface The reason of which repetition is wondred at but cannot be declared by such interpreters who judge that the historie of the Church is described in these visions without any intermission whereas the observation of our method doth clearly manifest the same The second vision is contained in Chap. 4.5.6 7. And it consisteth first of a preparation unto the vision in which Iohn saw the majestie of God sitting on the throne and the great attendance given unto him chap. 4. And in his hand a booke sealed with seven seales chap. 5. At length opened by the Lambe The fower Acts of the second vision Secondly it containes the vision it self representing in fower distinct acts the historie of the Church from that time unto the end of theworld In the first Act is propounded the different state of the Church from the time of the Romane tyrants untill the rising of Antichrist in the first 600 yeares prefigured in the opening of the first foure seales Chap. 6. v. 8 The second Act is an opposition of the foregoing proposition for the comfort of the martyrs and especially those who suffered under the pale horse at the opening of the fift seale Chap. 6. v. 9.10.11 The third Act is an amplification of the calamities of the Church under the Easterne and Westerne Antichrist after the revolution of the first thousand years and thence forward revealed at the opening of the sixt seale Chap. 6. v. 12.13.14 And in the last place the fourth Act containes the final end of all the combats of the Church fearfull indeed and tragicall unto the wicked but happie and glorious unto the faithfull martyrs and Christs sealed ones Chap. 6. v. 15.16.17 Chap. 7. unto the end Now this is the true state or distribution of the second vision And so we come to handle the interpretation thereof THE ARGVMENT and parts of Chap. IV. THis chapter is a preparation to the second vision and containes a description of the divine majestie of him that sate on the throne the scope and drift thereof is to let the faithfull understand that however they are pressed with afflictions in this life yet they have a glorious and omnipotent judge in the heavens to revenge their cause The Chapter hath two parts In the first appeareth the glory and majestie of God sitting on the Throne v. 1.2.3 The second containeth a twofold description 1. Of the companie of the foure and twenty Elders And 2. Of the foure beasts with their thanksgiving from v. 4. unto the end of the Chapter The first part of the Chapter The Majestie of God sitting on the Throne 1 After this I looked and behold a door was opened in heaven the first voyce which I heard was as it were of a trumpet talking with me which said come up hither and I will shew thee things which must be hereafter 2 And immediately I was in the spirit and behold a throne was set in heaven and one sate on the throne 3 And he that sate was to look upon like a Iasper and a Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald THE COMMENTARIE AFter these things I saw That is after I had seen the first vision for however Alcasar supposeth that the foregoing Chapters are as a prologue to the booke Yet Ribera and that groundedly doth acknowledge here a second vision because John saith After these things I saw that is after those things alreadie related I saw yet other visions And behold a door was opened in heaven As formerly I have shewed so here againe I would have it to be observed That we are not to search for mysteries in every particular of the visions but onely in those circumstances which doe concern the quality and scope of them Let others if they pleas by heaven understād the Church by the door opened the sence of the scriptures there interpreted by which we search and find out the mysteries of God But for my owne part I understand it simplie of the place where these things were seen of Iohn to wit not as formerly in Patmos but in heaven where as upon a larg and ample theatre the Acts of this vision were represented unto him And thus the following visions are differenced from the first as beeing of a higher nature He therefore saw a door opened in heaven that is he saw heaven opened within the heavens an open Pavilion or stage alluding to the custome of commoediants Act. 7.56 Steeven also the first Martyr saw the heavens opened towit corporally but John saw this in the spirit as it is in v. 2. however we may hence truely conclude that neither the perspicuity of the mind nor bodelie eyes of man can reach to heavenlie things except the Lord doe open heaven unto him And the first voyce The positive is here by an enallage or change of words put for the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 former as Chap. 2.4 thou hast left thy first The voyce of Christ revealing the revelation that is thy former love And 1 Tim. 5.12 They have cast of their first that is their former faith he meaneth that great voyce as of a trumpet speaking unto him Chap. 1.10 For as there v. 1. it is said that Christ shewes unto his servants things that must shortelie come to passe So here this great voyce saith come up hither and I will shew thee c. So then both this and that is the voyce of Christ the revealer of the revelation Which must bee hereafter That is the hidden things of Gods secret counsell concerning the future condition of his Church in the world from this present time untill the end thereof Thus he brieflie openeth unto Iohn the argument of the following prophesie not for the satisfying eyther of his or our desire after the knowledge of novelties but to arme the Godlie with comfort against the approching troubles 2 And immediatelie I was in the spirit that is in a traunce as Chap. 1.10 he ascribes it unto the spirit least he might be thought to relate a dreame for he saw these things waking by which it appeareth that he was come to himself after the first vision and beeing again ravished he saw another vision although it is not manifest what distance of time there was betwixt them and ascended from Patmos by the commandement of Christ up into heaven not indeed by any locall motion but inward illumination the holy Ghost representing these things unto his understanding and revealing the mysteries thereof unto him which kinde of visions are called intellectual as we noted on Chap. 1.10
And behold a throne was set Now he expoundeth what he saw in the heavens namelie a royall throne and one sitting thereon and an honourable session of Elders thundrings lightnings voyces lamps of fire burning a sea of glasse like unto Chrystall winged beasts full of eyes before and behinde singing and praysing him that sate on the Throne having a booke in his right hand sealed with seven seales and in the last place the Lambe opening the seven seales with the terrible events thereof These things are the summe of this second vision The throne which he saw is also spoken of Chap. 1. v. 4. and mentioned eight and twentie times in this booke and hereby is represented the dominion and judgement of God over all things whereof he will have us to be alwayes mindfull 3 And he which sate on the throne He saw not an emptie throne but one sitting thereon whose name indeed and countenance is not declared but his majesty and glory is magnifically described both in this and the following verse as beeing to look upon like a Jasper and a Sardine-stone and having round about his throne a rainbow in sight like unto an Emerald by which similitude is set forth not an earthlie but a divine majestie in as much as nothing can bee imagined to be more pretious then these pearles or more manificent then such an aspect A lasper There are diverse sorts of this stone as Plinie lib. 37. cap. 9. and Isidor cap. 6. lib. 7. doe affirme and it is thought that the Indian Iasper called Polygrammos is the best of them beeing greene cleare and somewhat like unto an Emerauld the Persian is like to brasse that of Cypria is of a blewish colour and the Phrigian somewhat reddish that which is found in Thracia is much like unto the Indian but the Chalcidonian is lesse beautifull then any of them Plinie writeth that he saw one of eleven ounces in waight on which was ingraven the image of Neroes breastplate It is thought that this stone is a singular preservative against all manner of deadly poyson and withall hath manie other vertues in it Sardine in latine Sardius but Plinie calleth it Sarda which is white in colour Lib. 37. Cap. 7. wheras the Sardine or Sardius is red Of this stone see Exod. 28.17 The nature of this stone as some affirme is good to expel feare to cheare the spirit and to preserve those that weare the same from enchantments and other evils but others say that there is now adayes no such vertue in it Emerauld This is a most pleasant Germme green of colour and very delightful to the sight the Scythian stone is the most pretious although the Aegyptian and Brittish also as Albertus Magnus witnesseth are of great worth They write that Nero beheld his fencers at their game through an Emerald It drives away poyson preserves chastitie strengthens the memorie and helpeth the sight c. Like to this stone he saw about the throne a rainbow which we see commonlie to be of white yellow and greene colour It is probable that this vision cheifly alludes unto the pretiousnesse of these stones For whatsoever is eyther pretious or profitable al is to be found fully and perfectly in him that sits on the throne Some interpret the Iasper and Sardine of the two natures of Christ The Jasper which is greene refreshing the eyes they attribute to Christs divinity the Sardine which is red unto his humanity like as his flesh was red in the blood of his passion The rainbow they will have to bee a signe of his grace alluding to that in Genesis Gen. 9.13 where God is said to set his bowe in the cloude for a token of his covenant Whence they conclude that this rainbow like unto an Emerald doth signifie Gods everlasting mercie which is green that is never fadeth away But such kinde of allegories do serve little or nothing at all for our instruction If it bee demanded who he saw sitting on the throne I answer that without all doubt God is here represented for it is expresly called the Throne of God chap. 7.15 and 12.5 chap. 19.4 Notwithstanding interpreters are diversly minded about it Lyra understands it of one God three in persons appearing on the throne after this manner as beeing the governour king of the Church militant judge of the whole world Others expound it of the person of the father alone But we may safely understad it absolutely of God sitting reigning in the person of the son to whom the father hath given all judgment he therfore who is said here to sit on the throne is the samewho before gloriously walked in the midst of the seven candlesticks namely Christ the son of God And this doth plainlie appeare from v. 8. 9. where two Epithites ascribed Chap. 1. v. 8. 18. as proper unto Christ to wit he which was which is and which is to come and again he that liveth for evermore are here attributed to him that sits on the throne The like we may gather from Chap. 21.6 where he that sits on the throne cals himself α and ο the beginning ending who giveth to him that is a thirst of the fountain of the water of life but Christ calleth himself α and ο chap. 1.8 And in Ioh. 4.14 7.37 we are taught that it is he who gives to them that are a thirst to drinke of the water of life to be short both the Ordinary Glosse as also the Catholike glosse of Marloratus interpret this of Christ the Lord of the Church neither doth the reason hereof seem to be obscure For the same whom before he saw walking among the candlesticks as Lord on earth he now sees him sitting as Iudge in heaven That which may bee objected concerning the Lambe seems not to take away what wee have said for there is no absurditie in this that Christ should bee represented unto Iohn under diverse figures in a diverse respect Before he saw him walking among the candlesticks as the head of the Church Now he sees him sitting on the throne as the Iudge of the world and also as it were a Lambe slaine and made a sacrifice for us Thus also the Apostle to the Hebrewes makes Christ both high-priest and sacrifice and Altar in a diverse respect Neyther are we to imagine that Christ the son so sits on the throne as if the Father were put by for it is the Father which giveth unto the son to sit on his throne as it hath been shewed Chap. XXVI Argu. of Chr. deity 3.21 So then the Father also sits on the throne in the Son Which is another strong argument proving the Godhead of Christ He which sits on the throne is Lord God omnipotent v. 8. But Christ as we have proved sits on the throne and therefore he is Iehovah omnipotent The second part of the Chapter The attendance about the throne First the companie of the foure and twentie Elders
sung unto the Lamb 1. By both companies representing the Church triumphant who celebrate the benefit of their redemption glorification obtained by the blood of the Lamb. v. 8.9.10 2. By a third apparition or companie of Angels celebrating the worthinesse power and divine glorie of the Lambe v. 11.12 3 By a fourth apparition of all creatures rendring prayses and blessings unto God on the throne and unto the Lambe v. 13. And last of all the two first apparitions of the 24 Elders foure beasts closing up the thanksgiving by a divine adoration v. 14. The first part of the Chapter A description of the booke sealed 1 And I saw in the right hand of him that sate on the throne a booke written within and on the backside sealed with seven seales THE COMMENTARIE ANd or then I saw I will not here repeat all the diverse opinions of interpreters concerning this book who rather obscure then unfold the obscurity thereof but onely will cite some of the most probable The common opinion about the booke Most interpret it either of the booke of the old Testament or els the whole volume of Gods booke both old and new which is in the right hand of God because it is inspired by the holy Ghost and the contents thereof are in the hands of God alone This booke is written within that is obscurely in the old Testament without that is openly in the new or within as respecting the mystical sence without the litterall It is sealed with seven seales because the mysteries thereof are hid from humane reason 1 Cor. 2.14 It cannot be opened by any creature because the naturall man receiveth not the things which are of God The Lambe alone is worthy to open it because he onely hath fulfilled the scriptures and he onely doth reveal unto us outwarly by his word and inwardly by his spirit the hid things thereof These things in themselves are true and according to godlines but I judge they serve little to the purpose in hand because here he treats not about the obscurity or manifestation of legal types neyther are the mysteries thereof revealed in this booke but things of another nature and which concerne the condition of the Church under the Gospel Neither can it be said that the old and new Testament was as a sealed booke unto all creatures untill the time of Iohn seeing it would then follow that both the Prophets and Apostles were ignorant of the writings of Moses and the Prophets Besides all the bookes of the new Testament were then already written and so not shut but knowen unto all such as had their sences exercised in the scriptures of God even as the preaching of the Apostles opened a doore unto the faith of the Gospell unto every creature And therefore this interpretation seems to be repugnant to the holy scriptures and injurious to the Apostolicall Churches They seem to come neerer the marke Another opinion of the booke who understand it of the booke of Gods providence For the scriptures attribute three sorts of bookes to God 1. Of his providence 2. of life and 3. of universall judgement of which we have treated Chap. 3.5 But these also differ in opinion Some take it in a generall way for the booke of Gods decree concerning the governement of the world which interpretation is to large seeing not all Gods secret judgements but onely such which concerne the state of the Church are here intended Therefore I rather assent to them The booke is the Revelation it self who understand it litterally of the booke in which all these things were contained which Christ was pleased to reveale unto Iohn concerning the last times the which he afterward penned and left the same unto the Churches This booke I say is the revelation it self not as if he saw a materiall booke but a visionall booke so to speak wherin was written Gods secret decree touching the future event of the Church and her enemies Thus also Andreas Ribera expound it For first this is the same booke which Iohn after it was opened is commanded to eat up that is fully and clearly to take knowledge thereof And which was sweet in his mouth like hony that is he was much delighted with the knowledge of so high mysteries but by and by it became bitter in his belly as gall that is he was much greeved in foreseeing the great calamities of the Church as we shall see Chap. 10. for the booke there mentioned is the Revelation given unto Iohn Furthermore the contents of the whole Revelation is taken out of this booke For at the opening of the seventh seale seven Angels are said to come forth sounding with trumpets signifying thereby the diverse changes of the Church in the third vision At the sounding of the seventh trumpet the Dragon and two beasts are raised up against the Church in vision the fourth Presently here upon follow seven Angels powring forth the vials of the last plagues upon the earth in vision the fift Afterward one of these seven Angels pronounceth with a mighty voyce the judgement of the great whore and ruin of Babylon in vision the sixt At length the new Ierusalem with the marriage of the Lamb is represented unto John in the last vision whence we see that the whole matter of the Revelation was comprehended in this booke not included in a few Chapters viz. from 6. to 11. as Alcasar supposeth To be short the circumstances of this booke doe altogether agree with the former preface For as Christ is there said to receive the Revelation of God and by an Angel to deliver it unto Iohn so this booke was in the right hand of him that sate on the throne taken out of his hād by the Lamb opened delivered unto the Angel who gave it to Iohn commanding him to eat it Chap. 10. Forasmuch therefore as all things thus agree together there is no question but this booke here spoken of is the revelation it self delivered unto the Apostle These things observed the three following circumstances will bee the lesse obscure 1. The booke is held in the right hand of him that sits on the throne because God is the author of the revelation in Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the right hand and is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand as appeares v. 7. where the Lambe takes the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his right hand therefore it was In and not at his right hand as some will have it Now he is said to have it in his right hand to the end to give it unto Christ to open As men reach out with their right hands what they give unto others And I suppose we need not seek for any other mysterie in this expression 2. It is written within and without that is there was no place emptie in it For we are to understand this litterally This booke was not made as
insufficient to reveale these heavenly secrets there is I say no wisedome in the creature to apprehend the counsels of God much lesse to make them known unto others This honour appertaines to the Lambe onely 4. And I wept much The third circumstance is Iohns weeping griefe occasioned from his desire to know what was written in the booke He saw it made fast with many seales he heard the Angel proclaiming the opening thereof Whence he concludes that therin was contained many worthy things necessarie to be known but seeing all creatures were silent as unable to open it he weeps much and good cause too Now his weeping was not in vaine for by his prayers teares he hath his desire granted him to the ful And here we are taught that the mysteries contained in Gods word whither in this or other places are not to be understood without weeping that is desire study labour and ardent prayers unto God The which shall not bee in vaine for though we may be ignorant of somethings yet what soever is necessarie to salvation shal be revealed unto every one that truely seekes for it at the hands of God 5 Then one of the Elders The fourth circumstance concerneth the Elder comforting John whom some wil have to be Jacob the patriarch others John the Baptist others Matthew but Lyra will have it to be Peter the porter of heaven but I passe by these fooleries He was one of the heavenlie companie and in likelihood one who sate next to him wishing him to desist from weeping for howbeit all creatures fayled yet there was one viz. Christ worthy to open the booke loose the seales Shewing us that all ought to direct their prayers unto Christ not unto the saintes He cals him the Lyon of the tribe of Judah alluding to the words of Iacobs blessing Judah is a Lyons whelpe viz. in dignity strength kinglie power Gen. 49 9. Of the tribe of Judah For Christs mother was of this tribe The root of David comming of the progeny of David for Marie the mother of Christ was the daughter of David Christ therfore as he is man is of the seed of David as again he himself witnesseth Cha. 22.16 I am the root and the off-spring of David He also is the Lyon of the tribe of Iudah conquering by his divine power satan death hell Hath prevailed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath overcome which is eyther absolutly put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was found worthy Beza hath obtained or transitivelie for XXVII Argum of Chr. deity he hath excelled all creatures in dignity power Which is an excellent argument of the person and office of Christ Of his person both that he is true man beeing of the root of David and true God because he hath overcome Of his office that he is the onely mediatour revealer of the secrets of God and not onely the Doctor of the Church but also the redeemer therof as we shall heare by by Thus we see how he admits of no creature with him into the society of this function whosoever therfore substitutes any other mediatours together with the Lamb herein they make this mighty Angel a liar who proclaimeth that neither in heaven nor in earth or under the earth any creature is found worthy to open the booke of God 6 And I beheld and lo in the midst of the throne This is the fift circumstance touching the Lamb. His seat gesture forme is described in this verse his action in the following Now without doubt Christ is represented by this Lambe Before he was called a Lion because of his dignity and power here a Lamb noting his innocencie and oblation For he was brought as a Lamb to the slaughter Isai 53 7. as a sheep before her shearers is dumbe so he openeth not his mouth And indeed nothing els was typed out by the two Lambs daylie offered under the Law Ioh. 1.29.36 1 Pet. 1.19 but Christs perpetual and effectuall sacrifice For he is the Lamb of God which taketh away the sins of the world And by whose pretious blood we are redeemed By the way we may take notice that Christ is here called a Lamb Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article And yet not any Lamb but onely Christ is to be understood hereby Which confutes their opinion who thinke because in Chap. 13.12 Antichrist is said to have two hornes like a Lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article that therefore not Christ but indefinitely any Lamb is there spoken of Neither is the rule among Graecians always true viz. Whensoever any certaine individual is noted that then an article is allwayes required For we see here the contrary as also in Chap. 14 1. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lambe is put without an article which cannot be understood of any but of Christ This Lamb he saw in the midst of the throne and of the beasts that is between God and the Church triumphant shewing that he is the mediatour betwixt God and man In Chap. 7.17 he is said to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the throne whereby is signified his exaltation at the right hand of God For howsoever in the state of his humiliation he was lower then the throne yet now beeing glorified he hath obtained to sit on the throne of the Father And therefore he saith Chap. 3.24 To him that overcometh I will grant to sit with me in my throne even as I also overcame and am sit downe with my Father in his throne In the middest of the beasts See Chap. 4. v. 3.6 Stood as it had been slaine The gesture of the Lamb is twofold He stood and as it were slain By the latter his death is signified by the former his resurrection He appeares not slain but as if he had been slain not dead but living having the markes of his death in his side hands feet Wherefore he stood as a conquerour revived from death to life having like a Lion overcome the same Therefore he saith Chap. 1.18 I am hee that liveth and was dead and behold I live for evermore Wherefore we must not looke upon him simply as a Lamb but respectivelie as a Lamb slain for our sins and raised againe to life for our justification Furthermore his appearing in the forme of a Lamb doth not contradict what we spake before touching his sitting on the throne for he is a Lamb in regard of his humiliation and office and he is God and sits with the Father in the throne in respect of his deity Having seven hornes An admirable forme for who ever saw a Lamb with seven hornes having eyes in or under every one of thē But is seven here to be taken indefinitely for many No but properly answering to the number of the sevē seales To teach us that the Lamb wanted neyther power nor wisedome to unloose the same His hornes denote
the fulnes of his power and his eyes his divine insight this is set forth unto us that we should beleeve that the Lamb beholdeth governeth all things by his infinite wisedome providence The seven eyes are said to bee the seven spirits of God sent forth into all the earth which is taken from Zacha. 4.10 signifies the same thing For seeing the Lamb is Lord of the spirits or Angels and sends them forth into all the earth as a master doth his servant it plainlie proves that he is true God XXVIII Argum. of Christs deity For the Angels have no other Lord but Jehovah see Chap. 4.5 And hence the seven eyes of Jehovah in Zacharie are here called the seven spirits of God Seeing therefore so many hornes and eyes are attributed unto the Lamb let the godly know that he wants neyther power nor knowledge for to preserve them And let the wicked fear and tremble before him for he sees all their ungodlines and is able to represse theyr tyrannie Let us also brieflie take notice how Antichrist Chap. 13.11 hath two hornes like unto the Lamb signifying that he like an Ape imitates the Lamb. But he is much inferiour For the Lamb hath not two onely but seven And therefore can easily destroy him by the spirit of his mouth 7. And he came and tooke the booke After the description of the Lamb now followes what he did He came That is he came forth out of the midst went to the throne and tooke the booke out of the right hand of him that â—â—te thereon viz. to open the same By which action he sheweth that he both can and will unseale the booke of God that is reveale this prophesie unto Iohn and unto the whole Session in heaven Thus we have here fulfilled what is spoken Chap. 1.1 to wit that God gave the Revelation to Christ Christ to Iohn For this Lamb that is Christ tooke the Revelation out of the right hand of God on the throne not unwillingly but freely giving it him to the end it might be revealed unto Iohn and unto the whole Church I will not be curious in disputing what this taking of the booke was They who understand by this booke the whole counsel of God interpret this taking thereof a commission to reveal the secret mysteries of salvation unto the Church But we have shewed v. 1. that the booke denotes the Revelation Wherfore this taking and opening of it signifies nothing else but the exposition thereof But this seems to contradict the interpretation touching Christs sitting on the Throne For the Lamb sits not on the throne but takes it from him that sate theron Now he cannot be both giver and receiver I answer It is true he cannot give and receive in one and the same respect but there will follow no absurdity to say he doth it in a diverse respect to wit if we consider his person and office Christ gives the booke as he is God and takes it as he is God-man the mediatour Thus he is both author and opener of the booke even as he is said in diverse respects Heb. 1. v. 9. 9. v. 11.14 13.10 to be priest sacrifice altar the anointer anointed But if any wil contend that God absolutely is he that sits on the throne it comes al to one thing as I have formerly proved For the Father sits and reignes in the son to whom he hath given all judgement The third part of the Chapter The hymne sung unto the Lamb. 8 And when he had taken the booke the foure beasts foure twenty Eldels fell downe before the Lambe having every one of them harpes golden vials full of odours which are the prayers of Saints 9 And they sung a new song saying Thou art worthy to take the booke to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 10 And hast made us unto our God kings and Priests wee shall reigne on the earth 11 And I beheld and I heard the voyce of many Angels round about the Throne the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands 12 Saying with a loud voyce Worthy is the Lambe that was slaine to receive power riches wisedome strength honour glory blessing 13 And every creature which is in heaven on the earth under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lambe for ever and ever 14 And the foure beasts said Amen And the foure and twenty Elders fell downe and worshipped him that liveth for ever and ever THE COMMENTARIE 8. ANd when he had taken the booke Now followes the heavenlie thanksgiving for the taking of the booke 1. Of the beasts and Elders 2. Of the Angels 3. Of all other creatures which is the IV Apparition 4. Againe of the beasts and Elders every one of them singing a peculiar himne unto the Lamb and unto God gratulating the Church because of the revelation First the cause of their rejoycing is noted And when the Lambe had taken the booke The cause of joy in the heavenlie inhabitants Here now the griefe of the creatures as also the teares of Iohn doe cease for in this booke is contained the whole counsell of God concerning the good of the Church the salvation of the elect and destruction of the adversaries unto the end of the world The latine version reads when he had opened the booke which is a manifest corruption of the text for how could he have opened the booke while the same was shut and sealed Ribera purposelie passeth it by But Alcasar seekes to excuse the matter by manie shifts but sayes at last that he had seen it written in a Greek copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had opened boldlie affirming that it was by some one or other changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had taken which shamelesse assertion of his is confuted in the first verse of the following Chapter Secondlie the gesture and habit of the beasts and Elders is set forth somwhat diverse from what we heard before The gesture and habit of the beasts and Elders They fall downe before the Lamb humblie submitting themselves unto his will rendring not a civill but a divine worship to Christ whence againe is proved his deity forasmuch as religious adoration is due to none but to God onely Having harpes Musical Instruments XXIX Argum. of Christs deity wherewith the holie Prophets kings were wont to prayse the Lord not as if God were delighted with any such thing but because it stirred up the religious affection of the saintes to God-ward And golden vials ful of odours The priests of old made odours for
of Christs flesh hiding or covering his divinity Others for the obscure knowledge by which he revealed himself unto the world in the time of the sixt trumpet beeing as it were as yet covered with great darknesse making the sense thus hee appeared clothed with a cloud that is he manifested himself in an obscure or darke way unto the world For my owne part I take it according the manner of the scripture to be a signe of divine majesty For Iehovah was wont to appeare unto the people in a cloud 2 Chro. 6.1 the cloud also leading the people in the wildernesse sheltering them from the heat of the sunne was Christ Therefore he is clothed with a cloud to shew that he is Lord of a heavenly nature And the rainebow on his head The rainebow signifies grace beeing sett by God as a signe Gen. 9.13 that he would not send the floud any more upon the earth Christ therefore appeares crowned with a rainebow as the messenger of grace peace for he is our peace Eph. 2.14 the prince of peace Isa 9.6 This signe was very fit for the time confirming tidings of peace with God to the afflicted Church shortlie to rest from all her troubles and enjoy future happinesse His face was as the Sunne Thus also in Chap. 1.16 it is said Christs face shone as the sunne shineth in his strength that is it was most cleare shining in ful brightnes For hee is the sun of righteousnesse illuminating his Church clearing up the stormes of afflictions For as the sunne in its vigour dissipates the cloudes drives away cold alayes the windes and brings a serenity so Christ by the brightnesse of his spirit of grace will asswage the stormes of afflictions dissipate the tempests of calamities and bring unto the faithfull a quietnesse of conscience in the midst of all their troubles at last by the cleare beames of his countenance will dispell all manner of adversitie His feet as pillars of fire In Chap. 1.15 Christs feet were as fine brasse burning as in a fornace by which metaphor the power and strength of Christ is signified for pillars by their strength underprop support the house Fire consumes chaffe other things so Christ appeares here with such feet who by his power and strength will stand fast against the adversaries Antichrist the Church he will purge defend but consume the enemies like stubble Hitherto we have heard the description of the Angel who doth in this manner shew himself unto Iohn that the Church groaning under the burden of afflictions might know that Christ will come to revenge and relieve her deplorable condition especially under the fift and sixt trumpets for hee will be present with his Church in all her troubles because hee is crowned with a rainbow as also he is powerfull to asswage the tempests of calamities as having a face like the sunne whom the scorpionlike Locusts with their horses and Lyons heads and tailes like serpents shall no way terrifie or overthrow because by his feet as with fiery pillars he so settles his kingdome as it cannot be moved to be short hee easily can destroy Antichrist with all his Locusts arising out of the pit seeing he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightie powerfull This is the scope and use of the description of the Angel 2 And he had in his hand a little booke open Now follow the Acts of the Angel which tend to the same purpose The first is that he holds in his hand a booke open This booke open is the same which before was shut Here it may be demanded whither this open booke bee the same with the former shut with seven seales I suppose it is the same because Christ under the forme of a Lambe received the booke that was shut unsealed and opened the same neyther doe wee read that he gave the booke being opened to any Now who can better hold the booke open then he that opened it here therfore Christ under the figure of a mighty Angel holds that book open in his hand which before he opened Neither is it any way cōtradictory that there it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a booke but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little book seeing both words are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a booke besides the book beeing opened was lesse then when it was shut or els it seemed to be lesse in waight when the seales were taken off or lastly it was lessened in regard many events were now revealed unto Iohn so that it contained not so many secret mysteries as it did before But what may bee the meaning Why Christ holdeth the booke open in his hand that Christ holds this little booke open in his hand The book was written within without within were contained the secrets of future things to bee revealed unto Iohn without was writtē the doctrine of the Gospell before published penned by the Apostles Christ opened the whole booke both because the Apostles were by him inspired and sent forth to preach the Gospell to the whole world as also because he revealed these mysteries unto Iohn Now least it might have been thought that by the great stormes tumults cruel devises of Tyrants Locusts the armies of horsemen the booke of the Gospell had been wrung out of the hands of Christ in regard that almost throughout the whole world the doctrine of free grace justifying faith and the certainty of salvation had of a long time been buried especially under Antichrists kingdom Therefore Christ now appears holding the same open in his hand thereby teaching us first that not withstanding the perfecution of tyrants the superstitions and lyes of Antichrist by which he darkened the doctrine of Gospell yet he held forth in his hand the booke of his word that is raised up continually some faithfull professours and teachers of the truth who maintained the same against all tyrants and Antichrists And indeed the bookes of martyrs and other ecclesiastical histories doe abundantly witnesse that there have been multitudes of such not onely during the persecution of the Romane Emperours and hereticks but also these thousand yeeres many under Antichrist condemned cruelly put to death for heresie But secondly it teacheth us that at last he will also purge his booke from the pollutions of the Locusts dregs of Antichrist by fit witnesses of his truth whom in the last times he will raise up for that end in the midst of Antichrists kingdome And he set his right foot upon the sea The following actions of the Angel illustrate the matter going before For in that he set his feet upon the sea and earth cried as when a lyon roareth caused the thunders to utter their voyces and sware by the living God all this tends to give us to understand that Christ suffered not the booke of his doctrine to bee wrung out of his hand neither by the Romane tyrants
events of the Church For it was written within and without as we heard Chap. 1.7 and Ezech. 2.10 This little booke Christ both opened and held open teaching us that as Iohn so all the teachers of the word must ask of Christ and receive out of his hand the doctrine of salvation which they are to propound unto the Church but not from the hand of Satan or Antichrist Now he exhibiteth a booke open because the holy scriptures doe open and manifestly set forth the mysteries of our salvation Thus we see the decrees of the Romish Antichrist the traditions of Popes and Councils the humane Philosophie and subtilties of Sophisters are to be quite banished out of the Church It is expressely added Of the Angel that stood upon the earth and sea that we might confidently rest on the power of Christ and acknowledge him alone to be the revealer of the heavenly truth and so desire nothing as necessarie to salvation but what we take out of his hand 9. Take it and eat it up This is the other commandement Bookes of paper or parchment are not to be eaten properly as not beeing fit food for man but they are said to be eaten up metaphorically when they are so carefully read and throughly taken notice of that we are able promptly to rehearse and discourse of the contents thereof So a man is said to have devoured Virgil Cicero who is fullie acquainted with them and hath them as it were by heart So Cicero called M. Cato a devourer of bookes because he was an insatiable reader Thus as the Prophet in Ezech. 3. so John here is commanded to eat up the booke he received of Christ that is well to understand and as it were hide the same in the bowels of his heart that so he might deliver no other doctrine unto the Church but what hee had received from Christ Now whether this booke were eaten up trulie or in a vision onely makes little to the purpose the latter is most probable For all these things were don by a vision Here the ministers of the word are taught earnestly to devoure or eat up the doctrine of salvation divinely written received from Christ that is diligently to read understand search meditate as it were to turne it even into their verie moisture blood For such onely can faithfully instruct the Church in the knowledge of the truth who after this manner meditate in the law of the Lord day night On the contrary their sluggishnesse is condemned who though they love to be called Bishops Archbishops Patriarchs of the Church yet in the mean while are little or nothing acquainted with the scriptures of God And it shall make thy belly bitter He preadmonisheth Iohn of a double effect of the booke sweet in the mouth bitter in the belly Sweet things are delightfull to the palate bitter things provoke to vomit Hereby signifying that one effect thereof should be sweet the other troublesome the nature whereof is expounded in the following verse He fore shewes it should be sweet to stir him up the more earnestly to eat up the booke he tels him also that it should be bitter that he might not afterward bee offended thereat but know that this bitternesse should bee recompensed with much sweetnesse Then I tooke the booke He shewes his readinesse in eating the book for neither the difficulty of the command nor the bitternesse of the book dishartens him shewing us that we are readily to submitt unto the command of God not to be dismayed at any hardships or difficulties whatsoever Now he ate the booke not really but in vision onely as I said before signifying that he most readily accepted the worke imposed upon him of which it followeth And it was sweet in my mouth Here the foresaid effects follow This booke being eaten was sweet in the mouth and bitter in the belly the first signifies the sweetnesse of the word as Psal 119.103 How sweet are thy words unto my taste yea sweeter then hony to my mouth Ierem. 15.16 Thy words were found I did eat them thy word was unto mee the joy rejoycing of myne heart This is the proper effect of the word it brings joy to the heart comfort to the conscience yea by how much faithfull teachers doe feel this sweetnesse by so much the more they preach the Gospell chearfully But the effect thereof is bitter by accident because the preaching of the word occasioneth most painefull grypings of the belly as the hatred of the world persecutions banishments martyrdomes This effect Christ foretold unto his disciples They shall put you out of their synagogues Ioh. 16.2 whosoever killeth you will thinke that he doth God service But what use was there to reveale this in a type unto John seeing it was long before plainely foretold in the written word It was altogether needfull considering that this bitternesse doth not properly denote the calamities already past under the four trumpets but to come in the end of the fift sixt under the kingdome of Antichrist the which we shall heare in the following Chapter namely the combats of the third Act of this Vision He foretold them therefore unto Iohn that he might not bee offended for he had already experience hereof beeing sent into exile by Domitian notwithstanding Christ doth not properly intend this here but praefigures in his person the future calamities of the witnesses of the truth 11. And hee said unto me To wit the former voyce from heaven Thou must againe prophesie This commandement is taken diversly Lyra thou must write downe more prophesies to wit those which follow in this booke But to write more things is not againe to prophesie c. Thomas Rupertus and some others understand it historically of Iohns beeing restored unto his Church as if he had said Thou must after the death of Domitian returne from Patmos the place of thy exile unto Ephesus and preach againe the Gospell or as if it were a promise of writing his Gospell after the Revelation The which Ribera refuteth This saith he I approve not of for to put prophesying in stead of preaching the Gospell is new which reason is not solid he adds another that seeing John was gifted with the fulnesse of the holy Ghost therefore he needed not to eat up the booke eyther for to preach or to write the Gospell wherefore he saith the sense is thus that although Iohn hitherto had prophesied many things concerning the last times notwithstanding there remained as yet many things of the same nature which he was to prophesie of against the gentiles c. The which is one with the opinion of Lyra which Alcasar also with his subtilties doth at last come unto But hee needed not to eat up the booke in this respect seeing before he had received a commandement to write the whole Revelation allthough I grant that Lyras opinion touching the promise of Iohns restitution is
therfore as eternal life is a gift Eternal life is mercy not merit it is of mercy and not of merit And it is called a reward not due but freely given such a reward as a father gives to his son not as a master unto his hired servant Neither is it contradictorie that the Apostle denies that a reward is given of grace For he denies it of a reward of workes To him that worketh saith he the reward is not imputed of grace but of workes Now we denie that life eternal is said to bee such a reward For not to workers but to beleevers is this reward given They insist out of Thomas Thom. 1. secundae quaest 114. ad 1. that it is not indeed given of debt in order of justice but yet that it is given of debt by divine ordination in as much as every promise becomes a debt I answer That the divine appointment is not that we should by our merits obtaine eternal life or that eternall life should be given to any of merit but Gods appointment according unto the Gospell is this that eternall life bee given not to them that worke but to them that beleeve not of debt but of grace for the gift of God is life eternall Faith works indeed because it is operative through Charitie but it doth not therefore worke that it may merit but to the end that due obedience may be performed to the Lord. For no debt can be said to be a merit But thou wilt say Howfar a promise becomes a debt every promise becomes a debt This is true amongst men with whom there is a natural and legal obligation But that Gods promise should come under the nature of a debt it is false Both because their is no proportion between God who is infinite and a finite creature neyther any obligation on Gods part as also because as wel the promise as the thing promised is of mere grace For it is of grace I say that he promiseth to give whatsoever he doth give he gives it of grace But they say God by promise becomes indebted unto us This Aquinas himself denies saying It followes not that God simply becomes a debtor to us but unto himself Se Bellarm. castigat lib 5. in prooem cap. 3.14.16 de justif And destroy them that destroy the earth The other sort to be judged are such as shal be destroyed with unquencheable fire and eternall torments For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to corrupt is not so to destroy them as if they should cease to be like as it is in naturall corruption the which is motus ab esse ad non esse a dissolution from a beeing to nothing but to thrust them into punishment so as they shal not be blessed but miserable for ever Who destroy the earth A paraphrase of such as are to be destroyed among the number of whom chiessy are tyrants hereticks and both Antichrists The sonne of perdition destroyes the earth who in a speciall manner destroyed the earth that is the inhabitants of the earth by fire sword by destructive lawes and doctrines by wicked manners and examples This is a most proper note of Antichrist who therefore is called the sonn of perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because being lost himselfe and devoted to destruction he destroyes the earth like a robber killing soules and drawing men by all deceiveablenes of unrighteousnes and lying signes with himself into eternal destruction So Chap. 19.2 The whore is said to corrupt the earth with her fornication And therefore as Antichrist is a destroyer so he shal be rewarded with a final destruction Hitherto is the description of the last judgement the which by no shew of reason can be applyed to any other thing neyther is it here put by way of anticipation but repeated in a right order as beeing the last Act of the third Vision the which order they who observe not in this book doe vainly weary themselves with many subtilties 19. And the temple of God was opened in heaven Here some begin the following Vision But these things cohere with that which went before For John shewes allegorically the execution of the last judgement viz. the reward of the Saintes and punishment of the wicked The temple of God in heaven That is the Church triumphant in which God dwelleth as in a temple It shall then be opened when the heavenly glorie thereof shal fullie appeare For now indeed it is inward and hid and therefore the magnificence of the temple beeing as it were shut is not perspicuous But then the temple of God shal be opened when the Church shall appear most glorious And the Ark of the testament was seen He persists in the allegory of the ancient temple In the inmost part whereof was kept the Ark of the covenant a type of Christ beeing not to be seen of any save once a yeere by the High priest signifying that Christ of old was hid and as through a lattice the people then had but a smal glimpse of him Vnder the New Testament he appeared in the flesh but in a lowly way neither is his glory yet seen in the Gospel but by faith But after the judgment the Ark of the covenant shall be seen in heaven that is Christ shall so appeare as he is in heavenly glory unto his elect Now we see through a glasse darkly but then we shall see him face to face The sight of God is the Saintes felicity This Vision shal be the Saintes happines viz. when Christ shall present himself to be perfectlie beheld enjoyed and fullie perfect the grace of his covenant And there were lightnings Before Chap. 4.5 in the praeparation of the second Vision there proceeded out of the throne lightnings thundrings voyces and Chap. 8.5 in the praeparation of the third Vision the Censer beeing cast into the earth there were voyces and thunders and lightnings and an earthquake The wickeds pitnishment but in sense far different then it is in the catastrophe or change of this Vision For now John in the description of the last judgement as he shewed the felicity of the Saintes allegorically so he represents the punishments of the wicked metaphorically by the lightnings thunders voyces earthquakes and great haile oppressing them These things shal be the terrible signes of the wrath to come when the heaven earth all the elements shall conspire together to take vengeance on the wicked according to that in the Psalmist Psal 11.6 he will raine upon the wicked snares fire and brimstone wind of burning storms shall be the portion of their cup. Our Tossanus to the same purpose understands here the shaking of the whole frame of this world melting of the elements of which Peter speaketh together with the destruction of the wicked The like is spoken Chap. 16.18 at the powring forth of the seventh Viall in Vision the fift Thus much touching the third Vision
and seven trumpets The fourth Vision followeth touching the Woman the Beasts The fourth Vision Touching the Woman in travaile and flying into the wildernes from the dragon and of the two Beasts c. THE PRAEFACE THey who thinke that in the prophesie of the Revelation a continued historie of the Church is linked together even from Christs first comming unto the second begin the same from this Chapter in which it seems the new birth of the Church is represented But at the verie first they run into a great inconvenience For they are forced to bring in such an hyperbaton and confused order of the history as cannot be defended For that which was first ought not to have been omitted til now but to have been described in the first place Wherefore their opinion is farr better who observe that in this booke the condition of the Church on earth is sundry times shewed unto Iohn in certaine distinct Visions as in the beginning we noted Neither is the iteration to be thought needlesse for however in the nature and kinde of the events most of the visions are alike yet in the species and indiviaduals they represent unto us histories much different in somuch that what is in the former was more darke obscure is in the later clearer fuller set down And hence by diligent comparing of the Visions each with other aman shall have a singular helpe to remove that obscurity which appeares in this prophesie After the three Visions therefore formerly expounded The first wherof specially concernes Christs walking in the midst of the candelsticks and his admonishing the teachers of the Churches in Asia touching their duty The other two generally respect the booke sealed with seven seales The summe of the fourth Vision and opened by the Lambe with the seven trumpets of the Angels Now the fourth is exhibited to Iohn touching the woman in travaile the dragon standing to devour her childe and persecuting her and of the two Beasts warring against the Saintes as also of the Lambe overcomming them and of the Angels preaching at the last harvest and vintage Chap. 12.13.14 In which types the future condition of the Church in this world is much more evidently shadowed out then before even from the first beginning thereof under Christ and the ministerie of the Apostles untill the end For the Church shall have to doe with the Dragon the Beasts be miserablie afflicted and tryed by them yet she sufficiently armed from heaven for so grievous combats at last shall gloriously triumph over all her adversaries This Vision is also universal manifestly consisting of four Acts The four Acts thereof like the two former general visions The first Act containes the proposition of the Churches calamities at her birth and growth under the Iewish and Romane tyrants persecuting the woman as also under hereticks labouring through the instinct of the Dragon to devoure her with the floodes of errours and heresies Chap. 12. It answereth to the four former seales of the second Vision and to the first four trumpets of the third Vision representing the historie of the Church for the space of 606 yeeres viz. from the birth of Christ untill the rising of Antichrist The second Act is opposed to the former containes comfort for the Church against the wrath of the Dragon and floodes of heresies sent forth against her because the childe of the Woman is caught up into heaven and Michael the Archangel fighteth for her against the Dragon The woman with Eagles wings is caried into the wildernes hiding herself from the sight of men The earth swalloweth up the Dragons vomit This Act is mingled with the former in the same Chapter it answereth to the fift seale of the second Vision and to the tenth chapter treating of the mighty Angel standing upon the earth and sea Vision the third The third Act hath two parts The first part is of the Antichristian persecution representing the amplification of the Churches calamities or the new and more grievous conflicts which shee sustained during her abode in the wildernes against Antichrist whose kingdome power crueltie and subtiltie is set forth under the image of Beasts Chap. 13. This part answereth to the sixt seale of Vision the second and to the fift trumpet of Vision the third The latter part is opposed to the former in way of a parallel beeing consolatory to the godly prefiguring Christs presence in his deserted Church and his preserving of the same against the Beasts as also the reformation that should be in the latter times through the Angels that is new teachers of truth and godlinesse who by their preaching should oppose the Babylonish Antichrist and bring men back againe into the right way of salvation chap. 14. unto ver 14. This part answereth to the former part of chap. 7. touching the 144000 that were sealed by the Angel in Vision second and to the former part of chapt 11. of the meting of the temple and prophesie of the two witnesses in Vision third And this whole Act appertaines unto the historie of the Church which now from Antichrists rising hath continued 1035 yeeres and shal perhaps remaine unto the end of the 1260 dayes or yet for the space of 225 yeeres but this is onely known unto the Lord. To be short the fourth Act from v. 14. unto the end of chap. 14. under the type of an Angel gathering in the harvest and vintage of the earth represents the last judgement in which the Church at length beeing freed from all trouble shal be blest with eternal glorie But Antichrist with all his followers cast into the lake of Gods eternal wrath This part answereth to the latter member of Chapter the seventh touching the melody of the Church triumphant in Vision second as also to the latter part of Chapter 11 concerning the joyfull song of the Elders in Vision third Thus we have the whole distribution of this Vision The Argument Parts and Analysis of CHAPTER XII THis Chapter in which as we have said is shadowed out the first and second Act of Vision fourth under the type of a woman in travel and a Dragon opposing of her and of Michael fighting for the woman against the Dragon doth represent the state of the Church even from her infancy with the changes of her after age for at the very first she was cruelly set upon by Satan yet powerfully defended from heaven by Christ so as neither the devils cruelty nor tyrants rage nor the deceits of wicked hereticks could overcome her although she were forced to flee into the wildernes and to withdraw herself from the sight of men The parts of the Chapter are two I. Two great signes are shewed unto Iohn in heaven of a woman in travel and a Dragon standing before her to devoure her child v. 1.2.3.4 II. The history and event of both these signes unto the end In the former part is described the first signe 1. From the
the Sea with many waves and confusions It is of glasse Why the sea is said to be glasse so said first because it is clear as glasse that is perspicuous and open to the eyes of God for God sees the secret counsells and hidden endeavours of the world and Antichrist secondly because it is bright like Chrystall for the pompe and lustre of the world bewitcheth Antichristians Thirdly because its weak and brickle as glasse for the world passeth away with the lust thereof The favour and prosperity of the world is glassie for when it most shineth it is then broken Lastly The sea for the most part is like glasse in colour hence the Poets call the Sea Mare vitreum undas vitreas the glassie Sea and glassie waves It is mingled with fire viz. of afflictions and calamities in which the godly also are often involved however they stand as conquerours upon this sea because they trample the world with the delights and baites thereof under feet neither are they of the world nor removed from their station by the fire of affliction but persist constantly in the faith unto the end This indeed the Saints triumphant have fully attained unto and we who are yet in the body in part for it is our duty also to stand on the sea that is to trample the world under our feet Or they stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh or besides the sea because they are not part of the sea or world but separated and redeemed from the world as in Chap. 14. ver 4. And this sense I like best because by the following verse it appears here is an allusion to the red sea by which the Israelites standing saw the Egyptians drowned and rejoicing over their destruction sang songs of praises to God Having the harps of God By an hebraisme the harps of God are put for such as are rare and of a most sweet sound The harps of God for with the Hebrews whatsoever are said to be the things of God are excelling things worthy his high Majesty so the mountaines of God the Caedars of God the City of God that is very high and great It is opposed to the harpes of David and of other Saints by which they sometimes praised God These are infinitely sweeter in sound for these harpers sang a new song which none could learne but they that were marked with the seale of God unknown also to the former Saints viz. touching the weakning and ruine of Antichrists kingdome by these harpes that is by the preaching Prayers and sweet confessions of these Champions 3. And they sing for they sang viz. with their harpes together with their voyces like to joyfull harpers But what sing they The song of Moses the servant of God We have a twofold song of Moses One of thanksgiving which he sang with the Israelites by the red sea for the overthrow of Pharaoh and the Egyptians I will sing unto the Lord for he hath triumphed glorioussy the horse and his rider hath he thrown into the sea Exodus 15.1 The other of praises celebrating Gods wonderfull benefits unto the Israelites Deut. 32. Both may bee here understood but cheifly the former because of the similitude for as then the Israelites standing by the red sea sang with Moses their leader a triumphant song unto God for the drowning their adversaries under whose bondage they had a long time groaned so the saints being brought thorow the vast sea of this world do joyntly sing praises to God and blesse him for their deliverance from the most cruell bondage of Antichrist And hereby they intimate not obscurely that Pharaoh and the Egyptian servitude was a figure of the Churches bondage under Antichrist And the song of the Lambe that is praising the Lambe for his benefits bestowed on the Church Divers songs we have already heard In Chap. 4.11 The songs of the Revelation The elders sing to him that sate on the throne Thou art worthy O Lord to receive glory Chap. 5.9 The Elders againe sing a new song to the Lambe Thou art worthy to take the Booke and to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood and hast made us Kings and Priests to our God c. Vnto which song the Angells and all creatures do there by mutuall accord sing Amen Chap. 11.17 they likewise sing to God Wee give thee thankes Lord God Almighty c. A like song wee heard Chapter 2. ver 10. Now is come salvation and strength and the Kingdom of our God c. Againe in Chap. 14. the company of harpers sang a new song to the Lambe standing on Mount Sion This therefore is the song of the Lamb by which the triumphant Church or the heavenly companies celebrate the Lambes victory and their own over Antichrist Now this title affords a cleer argument to prove the divinity of the Lambe 34. Argument of Christs deity considering that to him this wonderfull worke of the conquest over the beast is attributed by the Saints But now let us hear the song It seemes to be collected out of divers places of the Psalmes and Prophets by which these divine singers commend unto us the authority and dignity of the Scriptures As from Psal 86.10 they publish the great and wonderfull workes of God Great because they fill heaven and earth Wonderfull because they are unsearchable and beyond humane reason such are the works of creation and the government of the world our redemption and preservation of the Church in this life from Psal 25.10 they celebrate the true righteous wayes of the Lord for all his paths are mercy and truth Gods wayes are his counsells and judgements about the Church and the enemies thereof And though he suffers the godly to be afflicted and fore troubled and the enemies to bear sway and flourish which indeed seems unjust to flesh and blood yet the wayes of Jehovah are righteous for he knowes wherefore he doth the same and the event shews that his wayes are all right and good for in the end he performes his promise to the Saints in preserving and delivering the Church and in punishing and destroying the adversaries by which he declareth that he is constant in his promises true and omnipotent in his threatning Lord Almighty King of Saints Thou onely art holy By these Epithites the Saints extoll God above all adversaries and stirre up their own confidence and joy for seeing he is omnipotent he can easily cast downe his enemies If King of Saints then he can strongly defend his holy Church If onely holy or most pure then he alone not the creatures is to be served and cleaved unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O King of Saints so all greek copies read it excepting Montanus who reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of the Nations and also Andreas from Ierem. 10.7 Who would not fear thee O King of nations The old Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of
forceable falling on the Dragon Hee layed hold on him The Dragons Surname and binding and the time of thousand yeers ver 2. The place also and the manner of the imprisonment He cast him into the bottomlesse Pit and shut him up c. and the end that he should deceive the Nations no more and the time of his loosing Afterward he must be loosed a little season ver 3. 3. By a certaine Prolepsis or prevention whither in the meane while the affaires of the Church should be in peace and whither the Dragon being bound Tyrants should not persecute the godly and the Beast rage and invade the kingdome John seeth the soules of them that were beheaded for the testimony of Iesus and them that have not worshipped the Beast sitting on thrones living and reigning with Christ those thousand years ver 4. Whose happines is figured out by the Antithesis of the wicked who lived not againe during those thousand yeares but remained in the death of sin ver 5. And it is amplified by an Exclamation ver 6. In the second part touching the loosing of the Dragon is shewed 1. when and whence the Dragon was loosed Ver. 7.2 What he attempted being loosed to seduce againe the Nations and to gather Gog and Magog to battel Ver. 8.3 What was the successe of the attempt They compasse the campe of the Saints about and the beloved City this attempt is broken off in the former part of verse 9. In the third part which is the Catastrophe of the Gogish battell the destruction of the adversaries is described 1. Specially both the overthrow of Gog and Magog in the latter part of Verse 9. as also the punishment of the devill himselfe verse 10.2 Generally the last judgement of all In which type is noted 1. the majesty and preparation of the Iudge ver 11.2 The guilty to be judged all the dead and the sentence taken out of the Books ver 12. 3. A prevention touching such as were swallowed up of the Sea Death and Hell that they were all delivered up ver 13. 4. The execution of the Sentence both on the last adversaries Death and Hell Verse 14. as all others Verse 15. CHAPTER XX. The First part of the CHAPTER Of the DRAGONS binding a thousand Yeeres 1. And I saw an Angell come downe from Heaven having the Key of the bottomlesse pit and a great chaine in his hand 2. And he laid hold on the Dragon that old Serpent which is the devill and Satan and bound him a thousand years 3. And cast him into the bottomlesse pit and shut him up and set a seale upon him that he should deceive the nations no more till the thousand yeers should be fulfilled and after that he must be loosed a little season 4. And I saw thrones and they sate upon them and judgement was given unto them and I saw the soules of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the Beast neither his image neither had received his marke upon their foreheads or in their hands and they lived and reigned with Christ a thousand yeers 5. But the rest of the dead lived not again untill the thousand yeers were finished This is the first resurrection 6. Blessed and holy is he that hath part in the first Resurrection on such the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years THE COMMENTARY ANd I saw Beza Then I saw which must be understood of the order of the Visions for this he saw after the former not of the order of the events as if this taking of the Dragon The order observeable and these thousand yeers should in time follow the damnation of the Beast For seeing the Beast is Antichrist certainly his destruction and casting into hell shall not be but by the brightnesse of Christs coming and in the last Iudgement as was shewed in the foregoing Vision 2. Thes 2 8 But after the last judgement there shall not be a thousand yeeres in which Satan shall be bound and these things be done which Iohn now seeth And therefore the Events of this Vision shall not follow but in time goe before the events of the foregoing Vision This is a certaine Argument that this Vision is diverse from the former and is no particular Vision which supplies the former and that in the Visions a continuated order of History or Times is not to be observed as most Interpreters imagine Wherefore after all other apparitions This last Vision is a recapitulation of all the foregoing visions this last Vision as it were in place of a conclusion is exhibited unto Iohn in which under new types and the wonderfull binding loosing and condemnation of the Dragon and of the description of the Heavenly Ierusalem is set forth unto Iohn the entire face of the Church prefiguring the History from the first gathering thereof among the Gentiles untill its last glorification in Heaven not indeed by a vaine repetition of the same things but a most profitable revealing of things divers from the former mysteries viz. touching the overthrow of Paganisme among the Gentiles through the coming of Christ of the tempests and distractions of the last thousand years with which besides the cruelty of the Beast the Church shal be exercised and of the most joyfull end of all the calamities of the Church For touching the First Iohn till now had seen nothing Of the Second he had seen somewhat but obscurely under the sixt Trumpet Of the third also he had heard but very little by one of the foure and twenty Elders towards the end of the second Vision Now it was very much for Iohns and ours instruction and consolation that none of these things should be hid from him Therefore there was weighty reasons why after the other Visions this also at last should be exhibited Thus much briefly touching the Order An Angell come downe from Heaven This Angell figures out CHRIST as the adjuncts and effects do prove For he hath the Key of the bottomlesse Pit that is the power of hell and death which Christ before attributes to himselfe Gen. 3 15. Heb. 2.14 Luk. 11.22 Chap. 18. ver 18. and he bindeth Satan which is proper to Christ for hee it is that bruised the head of the old Serpent Who through death destroyed him that had the power of death that is the devill He I say is that Stronger taking the house and dividing the spoile of the strong armed man Neither is it new that Christ should be represented by an Angell in this REVELATION as we see Chap. 7.2 Chap. 8.3 Chap. 10.1 c. But that it should be some ministeriall Angell who while Christ was suffering on the Crosse coming from Heaven bound the devill in the bottomlesse Pit is a fiction of Ribera's contrary to the truth of the Gospell Tob. 8.3 and is not
the comforter 49. The Moon red with blood what it signifies 128. It is the Church ibid. The Moon receives its light from the Sun ibid. The Moon under the feet of the woman 259 The Morning Star 52. 53. Moses his twofold song 368. The Mother of fornications who 41◠Mountains removed 130. They denote Emperors and Christian kings ibid. The Mountain cast into the sea what it noteth 160. MYRIAS what 189. Mysteries of the faith whither four 92. The Mystery of the Angel with the Golden Censer expounded 154. Mysticall famine proclaimed 114. N. NAturall misery of all men 78. The Name of God written on the faithfull 73. The Name of the City of God ibid. The Name of Christ ibid. The Name of God the Father Son and holy Ghost is seldom absolutely expressed in the Revelation 8. The Names of the Elect written in the book of life shall never be blotted out 61. The new Name no man knoweth but he that hath it 46. The Name of the Generall how known unto no man 490. why he hath his name written on his thigh 492. The Names of the Apostles why written on the foundations of the city 561. The Nations that were saved how they are both the city and the citizens 569. The nations possessing the inward court 215. New heaven and the new earth whither taken allegorically or properly 549. 550. The New Jerusalem how it descends from heaven 551. It s originall ibid. Etymologie 560. walles and gates 561. foundations ibid. foursquare figure 562. quantity ibid. it glitters with gold 563. the matter of the gates 566. court ibid. temple 567. light 568. citizens 569. her peace and tranquility 570. glory 571. pleasantnesse 574. puritie and majesty 576. her governour ibid. her felicity 577. The New opinion of some learned brethren touching the thousand yeers examined 510. 511. Nice taken by the Turks 192. Nicolaitans their doctrine 36. 44. What their heresie was according to Antichrists opinion 45. The Nicolaitans openly tolerated in the Church of Pergamus ibid. Number of the Beast what it is 315. The Numeral letters denoting Antichrist whither Greek or Hebrew letters 317. O. OAthes how lawfull 203. Occasion of rejoyceing over Babylons destruction 475. Old and new Romes cruelty against the Godly 471. 472. The Old and new Gogish warre 536. One and the same thing why oftentimes represented under diverse types 109. Open books denote judicial proces 544. Opinion of the Fathers about the said books ibid. Opening of the book what it signifies 98. Opening of the seales 106. Open door what it signifies 65. Christ Opening no man can shut 64. The Open door in heaven what it is 86. OPinions of the Fathers without scripture prove nothing 223. Opinion of the authour touching the book that was closed or shut 96. 97. Opinions about the star fallen from heaven 168. 169. Opinions about the sea-beast 282. 283. Opinions about the book written within without 95. 96. Opinions about the womans flight 275. Opinions touching the trumpet of the sixt Angel 185. Oppression of the Church under Antichrist 106. It came not all at once but by degrees 225. Oracles of the Revelation why for the most part taken out of the old testament 596. Apollos oracle to Augustus 503. Oracles of the Devill wholy ceased at Christs suffering on the Crosse 502. 503. Order of existence betwixt the Father and the Son 7. Order of the tribes not observed 143. Ottoman the Turks first Emperor 186. The Out-spread firmament how created 130. Out of every tribe of Israel how to be understood 142. 143. P. PAngs of the Church in travell 259. The Pale horse diversly interpreted 116 It denoteth the Church being sick even to death toward Antichrists rising 117. The Papacy a filthy sinck of all manner of lies 361. Papacy established in the West and Mahumetisme in the East 124. 125. How Christ the Son of righteousnesse is darkned in the Papacy 127. The Papacy acknowledgeth not Christ for the onely Mediatour 128. The Papacy must be left separated from 484 Papists by their Idolatry draw the armies of the Turks upon Christendome 194. the Papists fable of the two witnesses 221. refuted 222. their opinion of the 2660 dayes refuted 224. the true and safest opinion 225. the Papists crucifie Christ 320. their glosse refuted 356. Papists glory in their multitude objecting to us the paucity of Orthodox Christians 58. Parabolicall declaration of the harvest 361 Parallel of the third and fourth Act 145. Pastors duty 56. They are spirituall Physicians ibid. Patmos where 18. 19. Paul hath set forth Antichrist in his colours 288. The feined Epistle of Paul to the Laodiceans is Apocrypha 74. Peace what it is 7. The Pleasantnes of the caelestial city 574. The Pelagian Heresie 82. 83. Pergamus a city of Troas 22. A Periphrasis of Hell 495. Persecution The first persecution of Christians under Tiberius Nero 5. 19. the second under Domitian ibid. the nine persecutions under the Romane tyrants 110. A new persecution 272. by the ambition and riot of Bishops 273. A new civill persecution by Emperours 273. 274. Antichristian persecution how long it dured 358. Perseverance commended unto us by a consolatory argument 61. Perseverance under the Crosse is to overcome 72. The Pharises being hypocrites were worse then if they had been blinde 70. Philadelphia a city of Mysia 22. 64. Phocas gave the key of the bottomlesse pit unto the Pope of Rome 171. A Piece of Ordnance of incredible bignesse 190. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kinde of garment it was 24. Polycarpus Iohns disciple 38. The Pope is Antichrist 63. 320. 346. He lifts up himself above Christ 63. Arrogates the title of Vniversall contrary to their own Canons ibid. He impudently assumes to himself what is proper to Christ 64. He deceitfully selleth pardons and heaven for money 78. How he causeth fire to come down from heaven 310. Why he is not expresly named by the holy Ghost 321. He causeth his God to be carried on a white horse 489. The Popes pride 63. He is author of most cruell warres among Christians 129. He not content with his spirituall lightnings draws the temporall sword also against Kings and Emperors 128. His cruelty against the Martyrs 129. He vaunts himself to be Christs Vicar and Monarch of the Church on earth and will be worshipped as God 174. The Pope long since called Antichrist 318. 319. He is the Babylonish Strumpet 320. How he came to be the Eight King 428. He assumed the Augustall title of Pontifex Maximus Which of old was the title of heathenish Emperors 428. 429. He condemneth all for hereticks who oppose his tyrannie and Idolatry 129. Why he would never be present at the Eastern Councils but by Legates 289. His Latine Church 317. Pope Silvester 163. Pope Zachary deposeth Childerick King of France 130. He condemnes married Bishops and Priests as Nicolaitans 45. Popish heathenisme 215. Popish excommunication is that evil ulcer 379. Diverse opinions about the same ibid.
it shall not bee so for the end is neere at hand as Christ swearing by himself confirmes to the end we might no way doubt thereof so that this Oath serves both for the confirmation of his promise and for our consolation also neyther indeed doth Christ use on oath without waighty cause for Antichrist had so established his possession as that it seemed impossible that his kingdom should be overthrown Therefore Christ sweareth that there should bee no more time to wit sad and mornefull unto the Saintes as hitherto it had been under tyrants and especially under Antichrist who onely bearing swaye tyrannized over all insomuch as no man might contradict him unlesse he meant to die for it by fire or sword But there shall follow other times wherein shal be a reformation of the Church the last down fall of Antichrists kingdome The mysterie of God shall be finished When In the dayes of the seventh trumpet that is so soon as it shall begin to blow then shall be the end of the sixt trumpet the end of the Churches calamities the end of Antichristian tyranny Alcasar applies the mysteries of God to the casting off the Iewes and election of the Gentiles But the most on the contrarie understand it of the mysterie of all Israels conversion unto Christ which shal to come to passe neer the last times of which the Apostle Rom. 11.25 seems to treat and indeed the prophets of old have often prophesied of their calling But because in this place the comfort of the Church militant under Antichrist is onely aimed at unto which the calling of the Iewes doth not directly much belong therefore it is rather better to be taken of the resurrection and day of judgement even when the power of tyrants and all adversaries shall be abolished of which mysterie the Apostle speaketh 1 Cor. 15.51 Behold I shew you a mysterie wee shall not all sleepe but wee shall all bee changed in a moment in the twinckling of an eye at the last trumpet for the trumpet shall blow and we shall be changed This is that which Christ here sweareth that at the sound of the seventh trumpet the mysterie of God is to be finished the Church delivered and glorified but the enemies eternally to be punished according unto that in the Prophets Isa 24.26.27.66 Daniel 7.11.12 Zacha. 14. Mala. 3. 4. Hence we plainely see that the sound of the sixt trumpet shall continue unto the end of time that is of this world and that at the beginning of the sound of the seventh trumpet an end shall be put to the afflictions of the Church and cruelty of the adversaries The seventh trumpet therefore is no other then that of the Archangel by which the dead shal be raised out of their graves and brought to judgement As in the following Chapter we shall hear so that without all doubt this trumpet respects the end of the world They therfore doe erre from the scope who extend the time of the seven Vialls and of the following visions beyond the seventh trumpet The second part of the Chapter Of the booke eaten up by Iohn 8. And the voyce which I heard from heaven spake unto me againe and said Goe and take the little booke which is open in the hand of the Angel which standeth upon the sea and upon the earth 9. And I went unto the Angel and said unto him Give mee the little booke And hee said unto me Take it and eate it up it shall make thy belly bitter but it shall be in thy mouth sweet as hony 10. And I tooke the little booke out of the Angels hand and ate it up it was in my mouth sweet as hony and assoone as I had eaten it my belly was bitter 11. And he said unto mee Thou must prophesie againe before many peoples and nations and tongues and Kings THE COMMENTARIE THe other part of the Chapter concerning the booke eaten by John is a preparation to the following Act touching the combat of the two witnesses with the beast about the end of the fift sixt trumpets which yet remaine founding in this present age John as he is commanded eats up the little booke he tooke out of the hand of Christ the which was sweet in his mouth but bitter in his belly And he is commanded to prophesie againe before kings and nations Now what is this but that towards the last times prophesying shall be renewed against Antichrist after which indeed there shall follow new combats notwithstanding Antichrists kingdome shall be greeviously shaken the which beeing donne there shall be no more time that is like the former when Antichrist raged according to his lust and pleasure over the Church This is the summe Now we are well to take notice that this part of the vision is taken out of the prophesie of Ezech. Chap. 3. where an hand from heaven reacheth unto the prophet a roule to eat it up beeing in his mouth as hony for sweetnesse whereupon he is commanded to denounce judgements against the Israelites It shadowed out the heavenly call of Ezechiel as also his readines to obey God in reproving the vices of the people and threatning punishment against them for the same All things are here alike But that Ezechiel felt not the booke as John bitter in his belly that he was sent to prophesie against the house of Israel but Iohn against Antichrist Let us briefly consider who commandeth what is commanded and what followed upon the doing thereof 8. And the voyce which I heard To wit that heavenly voyce mentioned in ver 4. write not but seale the voyces of the thunders c. The same voyce therefore who before forbade him to write doth now command him to eat up the little booke and to prophesie by which is signified the admirable dispensation of the divine grace for Antichrist bearing sway in the Church during the times of the fift sixt trumpets the thunders indeed uttered their voyces that is some faithfull teachers publickly thundered against the idolatrie and tyranny of Antichrist But with little profit The voyces remained sealed and Antichrists power entire yea increased dayly by suppressing those teachers bringing kings and nations under his yoak Now whence came this I answere Christ as yet had not given to John the open booke to eat it up neither commanded him againe to prophesie because he reserved this special grace unto the later times of the fift sixt trumpets Let us therefore acknowledge this singular mercie of God that now unto us the open booke of Christs doctrine is given to be eaten up and prophesie against Antichrist againe revived in the world Take the little booke The heavenly voyce commands two things First that Iohn should take the open booke out of the hand of Christ Secondly eat it up The little booke on the outside contained the revealed written doctrine of the Gospell within the secret counsels of God touching the future