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
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
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
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
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
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
The opening of the fift seale The soules under the Altar crying to have their blood avenged 9 And when he had opened the fift seale I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held 10 And they cried with a loud voyce saying How long O Lord holy and true doest thou not judge and avenge our blood on them that dwell on the earth 11 And white robes were given unto every one of them it was said unto them that they should rest yet for a little season untill ther fellow servants also and their brethren that should be killed as they were should be fulfilled THE COMMENTARIE ANd when he had opened the fift seale Hitherto we have heard the exposition of the preparation to the second vision viz. the majestie of God with the attendance about the throne And the Lamb taking the booke sealed with seven seales c. We have heard also the first Act of the vision viz. the opening of foure seales with the wonders following thereupon namely the white red black and pale horse prefiguring as we have shewed the future state and face of the Church unto the rising of Antichrist First white in faith then red in blood afterwards black with heresies and at last pale through hypocrisie and apostacie Now followeth the second Act of the vision in the opening of the fift seale which signifies not as some have thought new persecutions but the comforts of the Church both militant and triumphant It is not improbable that here should beginne a new Act seeing Iohn is not now bidden by any one as before he was to behold the wonder of this fift seale In it three things are recorded first what he saw at the opening of the seale the place where namelie the soules of the martyrs under the altar v. 9. secondlie what they said v. 10. and lastlie the answere which they received v. 11. The summe of al is to comfort the Church against the scandal of the crosse specially shadowed out under the red horse For least Iohn should have been to much daunted at the effusion of the martyrs blood or any of the faithfull so offended thereat as might have weakened their faith and pietie but rather in hope of a more happie state with a Christian courage might indure the furie and force of their adversaries therefore the blessed condition of the martyrs in heaven is here exhibited beeing full of many comforts to the godlie for they who in this world had been before cruellie murdered for the sake of Christ are now seen of Iohn under the protection of Christ as glorious conquerours clothed with white robes The soules under the altar The soules departed out of the bodies are invisible to the bodilie eye but Iohn saw them in the spirit By which we learn that the soule is separable subsisting in it self immortal and dies not with the bodie Of which matter Aristotle albeit an heathen yet thus writeth and thus the soule is an essential power separable pure and free from passion and againe as it is separable so also immortal and eternal Neverthelesse some have been found not onelie Epicures but even teachers in Israel as the Saduces by name who have denied it Now these brutish men Christ plainelie refuteth in the Gospel Mat. 10.28 where he bids us not to fear them which kill the body and are not able to kill the soul but him which is able to destroy both c. The soules of them that were slaine that is of the martyrs But wherefore were they slaine not for any evill committed but for the word of God and for the testimonie viz. of the Gospel that is for their faith in Christ which they openlie professed and sealed with their blood here we see that not suffering but the cause of suffering makes a martyr By the slaine are meant not as Alcasar supposeth those that were put to death by the Iewes neither they onelie who suffered under Domitian untill Diocletian as Lyra affirmeth but the soules of all the martyrs even from Nero unto Boniface the third the first Antichrist whose blood had been shed for the testimonie of Christ beeing as some call them the twelve persecutions Ribera renders it which had the testimonie passivelie that is of them it was testifyed that they were true Christians as 1 Tim. 5.10 a widow having a testimonie for good works but in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to be taken activelie And are called martyrs in giving testimonie unto Christ and to the word of God So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the original signifies to professe defend and holdfast Whereby is shewed the great constancie of the martyrs who were terrified with no manner of torments but still held the testimonie that is the profession of Christs name Thus in Chap. 12.17 the dragon is said to make war with them which keep the commandements of God have that is constantly maintaine the testimonie of Christ. But now where were the soules of the martyrs not under the robe of Marie Where the soules of the martyrs were as painters foolishlie represent it but under the altar which was in heaven before the throne of God as we shall see Chap. 8.3 Ribera here is to be hissed at who affirmes that Iohn in this speech hath respect to the ancient custome of Christians laying up the relicks of saints under the altars For when saith he an altar is builded there is made under it a sepulchre for to keep the relicks and the priest dipping his finger in the Chrisme makes the signe of the crosse upon the foure corners of the sepulchre saying This sepulchre is consecrated and sanctified in the name of the Father the Son and the holie Spirit peace be unto this house c. But this custome is meerelie superstitious and grosse idolatrie idlie invented manie ages after For Iohn saw not any relicks of bones or garments but the soules of martyrs not in a sepulchre or under an altar of stone but under the heavenlie altar of which the Apostle speaketh Heb. 13.10 We have an altar whereof they have no right to eat which serve the tabernacle This altar is Christ as Anselmus and Haymo doe acknowledge under which he saw as in a type the soules of the martyrs that is under the safegard and protection of Christ This beeing the first happinesse which the martyrs enjoy in the heavens is for the comfort and encouragement of them who are yet to be slain For however tyrants kill their bodies yet their soules immediatelie upon their departing are received of Christ according to the prayer of Steven the first martyr Lord Jesus receive my spirit and as Christ promised the thiefe This day thou shalt bee with me in paradise The which benefit Riberas glosse doth both deminish and wholie take away Moreover here we are plainlie
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
Touching the Canonicall authority of the Revelation NOw by these things the divine Authority of the Booke doth necessarily follow For if the Apostle Iohn be the Author the Divine and Canonicall Authority cannot justly bee questioned For the Apostles writings are Apostolicall Besides the Author doth againe and againe testifie that he received his Revelation from Christ and wrote the same by the Augels command This also the testimony of the Ancient Church confirmeth Concil Ancyran in appendice For the Revelation is alledged under the name of John and as Canonicall Scripture by the most ancient Councell of Ancyra which was before that of Nice also in the Councell of Carthage III. Can. 47. and some others following The Revelation also hath bin alwayes of Canonicall authority with the Greeke and Latine Fathers although certaine Graecians before Dionysius Alexandrinus did some what scruple the same as of old some of the Latine Church had their doubts touching the Epistle to the Hebrews because it did seeme to favour Novatus as Ierome writeth unto Dardanus But the scruple of one or a few of the Ancients can no more disanull the authority of any Canonicall Book of Scripture then the scruple of a few now can doe And howsoever Luther in his first Edition of the New Testament in the Germane tongue Published anno 1526. Sixtus Senensis Biblioth Ribera in Apoc. Prooem cap. 1. did not reckon the two latter Epistles of Iohn the Epistles also of Iames and Iude among the Apostolicall and Canonicall Scriptures Not indeed as some Papists write because he could not beare those words Chap. 14.13 Blessed are the dead c. because their workes follow them which verily doe notably overthrow their fiction of the Soules of the Saints going into Purgatory but rather because he thought that such obscure Visions and Figures were not so well agreeable unto the light of the New Testament notwithstanding in another Edition Anno 1535. hee speaketh more liberally in the Preface touching these Bookes neither do they who at this day are called Lutherans any longer question the Canonicall authority of the Revelation Alcas Vestig nota 2. Prcoem For our part we did not judge the Revelation was therefore to bee received that we might abuse the darke and obscure sayings of the Booke to vomit out the venom of our malice against the Pope of Rome as that upstart Interpreter before mentioned hath begun to calumniate us but because the reasons before laid down and many more do confirm our beliefe and because by the Revelation we are manifestly taught that that son of perdition lifting himselfe up against whatsoever is called God and sitting in the Temple of God as if he were God is no other but that Capitoline Iove even to this day treading down all powers under his feet But a man might justly wonder that Popish Writers do not tremble at the very sight of this Booke and how they are not afraid to explicate the Prophesie by their Commentaries Why Papists write Commentaries upon the Revelation but that the thing it selfe speaketh they chiefly doe it seeing they can neither wholly extinguish it nor keepe it any longer from the people at least to deprave the oracles thereof by their false Interpretations the which notwithstanding they labour for in vaine seeing it is as cleare as the Sun at Noon day that under the Image of the Beast and False-Prophet seducing the Inhabitants of the Earth and of the whorish woman committing fornication with the Kings of the Earth and of the great Citie on seven hils ruling over the Kings of the Earth is represented the Monarchicall and Papall Sea of Rome and under the Image of Locusts the innumerable vermine of the Clergy and Monkes under the Type of Merchandize which no man Antichrist beeing discovered shall buy any more are set forth Romish Indulgences and buying and selling of Soules c. CHAPTER III. Of the obscurity of the Booke What it is and whence with the remedies of the same AUGUSTINE writing of the darkenesse of the Revelation saith Lib. 20. de C. D. ca. 17 In this Booke which is named a Revelation are contained many darke things that the Readers mind might be exercised and in it are a few things by the clearnesse whereof the rest with labour may be sought out chiefly because it so repeateth the same things after a diverse manner that whereas it may seeme to speake of different matters by diligent search we shall find that they are the selfe same things diversly expressed And JEROM Tom. 3. ad paul Ep. 1. In the Revelation saith he is shewed a Booke sealed with seven Seales which though thou give it to a man that can rend to read it he will answer thee I cannot it is sealed And afterward The Revelation of Iohn hath as many Sacraments as words I have said but little in regard of the worth of the Booke It is beyond all praise In every of the words are hid manifold understandings So indeed it is for the sharpnesse of mans wit is blinder then beetles in the true understanding as of other divine Scripture so of this also unlesse it be enlightned by the beames of the Holy Ghost but the causes of this obscurity are plain First the whole Booke is Propheticall touching future things Write The causes of the darknesse of the Revelation saith the Angell the things thou hast seene which are and which shall be afterward But future things as future because they are not in any sense are either altogether unknowne or being foreknown are conceived not so much by the understanding as in hope Adde That these future things are not declared by plaine words The difference of Visions neither defined by notes or markes of times places and persons but are revealed unto Iohn and so written in darke and aenigmaticall Visions It is true many Visions in Scripture were plaine as set before the eyes of the mind or bodie Dan. 5.5 1. Kin. 6.17 Exod. 3.2 Act. 10.11 Act. 23.11 so King Belshazzar saw a hand writing upon the plaister of the wall Elisha saw fiery Charrets round about him and Moses the bush burning before him Peter a sheet with foure-footed Beasts let downe from Heaven unto the Earth Paul saw the Lord standing by him in the night c. In these there was no great difficultie But there are other Visions more intricate when the Images or Representations signifying some secret thing are exhibited unto the minds of men either sleeping or awake the mysteries of which except they be revealed are so obscure as that they cannot be found out by the understanding of mortall man Of this kinde were the dreames of Pharaoh Nebuchadnezzar the Visions also of Ezechiel Daniel and Zacharie unto which we worthily may compare the Visions of the Revelation The secrets indeed of the aforesaid dreames God not onely revealed unto the singular benefit of them which dreamt the same but also would have them
other on a Camel which two are the Angels that in the Revelation denounce the ruine of Babylon before whose feet Iohn fell downe to worship and other strange mysteries which he having first found out doth now flatteringly applie to the Pope being lift up with incredible joy if not madnesse and folly or to say truely with blasphemous impiety and sacrilegious boldnesse I know not whither thou hast seen D. N. I suppose you have seene and read him forasmuch as hee adorneth Commentaries on that prophesie It s the worke of a Spanish Divine of Granata fairly printed at Antwerp An. 1614. the Author also being an eloquent Interpreter of his owne mind and sense One thing I know that of mad men he will make them more mad by his glozing Exposition of Aenigmaes such flatterers are the Iesuites of their Antichrist being void of truth full of deceit and wanting no words The sum is a two-fold warre of the primitive Church the first against Iudaisme in the two first Chapters the other against Paganisme in the eight following the Citie and world being converted to the Faith of Christ and hence a four-fold Hallelujah Lastly a long during peace to the Church Antichrist being to bee overcome under the names of Gog and Magog and in the last place the most glorious triumph of the Romane Church in the Heavens at the day of Iudgement a worthy cover to the pot March 10. 1615. Yours to command N. N. Behold a lively Idea of the Inquirie the which being communicated unto me by a friend I thought good here to rehearse it least happily the beautifulnesse of the new worke might deceive any one For he coyneth new Oracles hence I call him an upstart his worke otherwise being of much labour and more then vulgar wit and not unpolished which I could wish the Author had more rightly placed Enough both of the true and the false Argument of the Apocalyps Wee come to the Parts CHAPTER VII Touching the parts of the Revelation THe Booke ordinarily is variously divided I shall not much differ from the common partition but distribute the same into a Preface Prophesie or Visions and a Conclusion I. The Preface containes the Title and Dedication of the Booke Chapter 1. unto verse 9. II. The Prophesie I distinguish into seven Visions clearly enough and distinctly shewed by Christ unto Iohn in the Spirit in the I le Patmos from thence unto ver 6. of Chap. 22. But those that suppose and urge that the Booke consists of one continued Vision do wholly stray from the Scope and in vaine wearie the Reader as I shall shew by and by The first Vision is of Christ gloriously walking among the seven golden Candlestickes and commanding John to write certaine Commandements unto the seven Churches of Asia and also the following Visions for the perpetuall doctrine instruction and consolation of the Faithfull from ver 9. Chap. 1.2.3 This Vision is not propheticall of future things as the six following but wholly doctrinall confirming Iohn in the function of teaching and commending his Apostolicall authority unto the seven Churches of Asia The second is touching Gods majesty sitting in the Throne and of the Lamb standing in the Throne and of the Booke sealed with seven Seales and of the opening of the Seale and of the Book by the Lamb and diverse wonders thence proceeding Chap. 4.5.6.7 The third is of the seven Trumpets of the Angels and wonderfull apparitions following thereupon Chap. 8.9.10.11 The fourth is of the woman in travell of a Man-Child and of the Dragon persecuting the Man-Child and woman of the womans flight into the wildernesse and of the rage of the two Beasts against the Saints Chap. 12.13.14 The fift is of the seven Angels pouring forth the Seven Vials of the last plagues upon the adversaries and throne of the Beast Chap. 15.16 The sixt is of the Iudgement of the great whore and ruine of Babylon and of the casting of the Beast and False-prophet with all his followers into the Lake of fire and brimstone Chap. 17.18.19 The seventh and last is of the binding and loosing of the Dragon at the end of a thousand yeers and lastly of the Iudgement of the Divell Death Hell and all reprobates that were not written in the Booke of Life and of the figure and glorious state of the Heavenly Ierusalem Chap. 20.21.22 unto ver 6. III. The conclusion of the Booke commends the profitablenesse of the Prophesie and by an Anathema establisheth the divine authority thereof from verse 6. unto the end CHAPTER VIII Touching the Forme of the Revelation THe things hitherto praemised have beene treated of by many Interpreters That which remaines touching the forme and method of the Revelation hath as yet beene observed but by few nay to speake it with modesty I scarcely find the same explicated by any one The forme indeed seemes to be Epistolarie having an Epistolarie Inscription and Subscription and is shut up with an Epistolarie wish common to the Apostles all the Acts also of the first Vision are Epistle-wise But that which beginneth at the fourth Chapter which is the first propheticall Vision and the following unto the end if you well observe them have plainly a Dramaticall forme The Apocalyps a prophetical interlude hence the Revelation may truely be called a Propheticall Drama show or representation For as in humane Tragedies diverse persons one after another come upon the Theater to represent things done and so again depart diverse Chores also or Companies of Musitians and Harpers distinguish the diversity of the Acts and while the Actors hold up do with musicall accord sweeten the wearinesse of the Spectators and keepe them in attention so verily the thing it selfe speaketh that in this Heavenly Interlude by diverse shewes and apparitions are represented diverse or rather as we shall see the same things touching the Church not past but to come and that their diverse Acts are renewed by diverse Chores or Companies one while of 24. Elders and four Beast another while of Angels sometimes of Sealed ones in their foreheads and sometimes of Harpers c. with new Songs and worthy Hymmes not so much to lessen the wearisomnesse of the Spectators as to infuse holy meditations into the mindes of the Readers and to lift them up to Heavenly matters The which thing not having been hitherto observed by most Interpreters they have wondred what was meant by so many Songs Hymmes and change of Angels and Personages renewed in diverse Visions and what by the often iterated Representations of the Beast Babylon and the last judgement which caused them to seeke and imagine Anticipations Recapitulations and unnecessary Mysteries in those things which either served onely to the Dramaticall decorum or else had a manifest respect to the method of the Visions concerning which I will speak by and by What Origen therefore wrote touching the SONG OF SONGS In Prologo Cant. Homil. 1. that it seemed to him Solomon wrote a
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
song together with the beasts and Elders for howsoever the Angels are not redeemed by the blood of Christ as men yet in Christ they are gathered together in one Eph. 1.10 beeing subject unto him as to the head of the Church whereof they are members and therefore they also prayse the Lambe as their Lord and blesse him in regard of the redemption of man-kind The number of Angels he saw are said to be ten thousand times ten thousand thousands of thousand that is infanite for so the Hebrewes speaking of time without end expresse it by ages of ages This number seems to be taken out of Dan. 7.10 where many millions of Angels stood before the fiery throne of God which is for the exceeding great comfort of the godly for seeing so many thousands of Angels are ready to doe the commandement of God and of the Lambe why then should we feare any adversary power which lifts it self up against God and his Church Saying with a loud voyce worthy is the Lambe This company of Angels with songs and prayses set forth seven divine titles of the Lambe all which he is most worthy to receive not as if he received them from the creatures but because all creatures are bound to render the same as most due unto him seeing he hath obtained all these things by eternall generation and by his exaltation at the right hand of God his Father And it is worthy our observation that however all these titles are most divine yet the Vbiquitie of his flesh is not reckoned amongst them Power because he is omnipotent Chap. 1.8 and all power is given unto him Matth. 28.18 Riches For in him are hid all the treasures of wisdom Col. 2.3 knowledge Wisdom For he is the eternall wisdome of the Father and of him is made wisdome unto us that is the teacher and author thereof Strength Because by his divine strength and power he hath overcome satan the world and all other enemies Glorie because he gloriously raigneth at the right hand of his father Blessing he is worthy indeed to be blessed for ever because in and through him all nations are made partakers of all blessings 13 And every creature The fourth apparition is of all reasonable creatures in heaven and in earth and of unreasonable both in the sea and under the earth And all that are in them viz. whither in heaven or in the earth or in the sea Ribera understands by the creatures under the earth the soules in purgatorie But this fiction Alcasar approves not of Others understand it of the evill spirits which will they nil they are compelled to acknowledge to stand in fear of the power glorie of Christ not because they love him but hate him and murmure against him But the true meaning is that not onely men but all creatures yea even the divels themselves doe shew forth the prayse of God XXXI Argum. of Christs deity because in some sort they serve to illustrate and set forth his glorie Here again we may note that Christ is adored with religious worship by all creatures the which evidentlie proves that he is God and this is to be added to the former arguments The exception of the Samosatenians is frivolous who will have a created divinity to be communicated unto Christ But God himself saith that he will not give his glory that is the glory of religious worship to any creature But the Idolatrous Papists doe more shamefully dishonour God and the Lamb in attributing religious worship to Angels to the spirits of men deceased to Images c let them therfore looke to it how they wil answer the foresaid hereticks nay rather how they will answere the Lord when he shall call them to account for it 14. And the foure beasts As the beasts and Elders were first in manifesting their joy so here againe they joyne with the Angels and other creatures in praysing the Lamb conclude the thanksgiving by saying Amen thereunto of which see Chap. 1.6 The Elders by falling down worship him who liveth for ever and ever that is Christ Chap. 1.18 CHAP. VI. THE PREFACE ARGVMENT PARTS and Analysis of the Chapter THe Lamb opening six seales of the booke wonderfull sights are shewed to Iohn in this Chapter At the opening of the first seale comes forth a white horse and his rider having a bow and a crowne At the second a red horse and his rider being girt with a sword taking peace away from the earth At the third a blacke horse with his rider having in his hand a ballance and proclaiming famine At the fourth a pale horse having death sitting on him and hell following threatning a horrible slaughter throughout the foure corners of the earth The fift being opened the soules of the martyrs appeare under the altar crying for vengeance to God against their enemies At the sixt there followes a great earth quake the sun is darkened the moon turned into blood the stars fall downe to the earth and the last signes doe follow Now this is an amplification of the second vision continued in the following Chapter beeing not a little obscure For who doubts but that many darke mysteries lie hid under these seales the opening whereof was indeed greatly desired by all creatures but by them not possible to be don precisely therefore to define as some doe of the certaine events prefigured in such darke types in my judgement doth surpasse the power of humane wit notwithstanding from the scope and circumstances I thinke we may and ought without any controversie in a generall way gather that wherein most interpreters agree in one viz. that in them is shadowed out the condition of the Church from the time of Iohn unto the end of the world The prosperous successe of the preaching of the Gospel at first by and by the rage of the adversaries The crosse and martyrdome of the Godly as also the increase of troubles at last the destruction of the ungodly with the glorious deliverance of the Church consisting both of Iewes and gentiles Furthermore we will speak of particular events following as by rule our former method where we shewed that the generall visions of which this is the first are distinguished into foure Acts or parts of which as the second is opposed unto the first so allwayes the fourth unto the third The vvhich Acts now follow The first to repeate a few things is a representation of the state of the primitive Church both in prosperity and adversity under the foure first seales unto v. 9. unto this belongs the history of the Apostolical Church of the following persecutions both under the Romane tyrants and Arian hereticks untill the rising of Antichrist in the first 600 years The second is a comforting of the martyrs whose soules were safely kept under the heavenlie altar to bee fullie glorified a little while after v. 9.10.11 The third sets forth a new oppression more grievous troubles to
persecutions yet the Gospell was spread with happie successe far and neere But I rather extend it to the whole time in which Christ by the successors of the Apostles namelie many syncere Bishops and faithfull teachers victoriously set up his kingdome throughout the whole Romane Empire not withstanding the tyrannie of persecutors the wickednesse of hereticks and Apostates untill by little and little the Church decayed in this her puritie And this I take containes the space of almost six hundred years The white horse therefore first comming out of the seales is the primitive Church white and bright in puritie of doctrine and discipline The Apostles were like horses running strongly and with great speed propagating the faith of Christ in the whole earth as their Acts and Epistles testifie after them God raised up Apostolicall men Bishops teachers and Fathers both Greek Latine who firmlie maintained propagated the purity of doctrine delivered unto them against tyrants apostates and hypocrites untill the time of Gregorie the first although even before his dayes the whitenesse of this horse was somwhat changed black spots began to appeare that is corruptions in doctrine discipline and worship The which Egesippus in Eusebius complaines of in these words Lib 3. hist cap. 32. that soon after the death of the Apostles and them which had received the word at their mouth the Church remained not long a pure and unspotted virgine notwitstanding the godly held the foundation of faith and salvation entire viz. Christ the head And he which sate on him This rider is Christ He that sate on the white horse is Christ Act. 9.15 see Chap. 19.11 This rider was caried to and fro in the ministerie of the Apostles and other faithfull pastors and teachers who suffered for the truth this metaphor Christ himselfe useth to Ananias concerning Paul he is a chosen vessell unto me to beare my name before the Gentiles and kings and the children of Israel On these Christ rode gloriously entring through their sincere preaching into the verie hart of the faithfull propagating and defending his owne kingdome according to that of the Psalmist And in thy comely honour prosper Psal 45.4 ride on word of truth and of meeknes of justice And he had a bow Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bow arrowes and somtimes a quiver The word of God is Christ bow The Law and Gospell is Christ bow from whence he sends forth arrowes that is the efficacie of his spirit wounding the harts and minds of the Elect that he may heale and restore them to life but to terrifie and kill the wicked as it is in the same Psalm thy arrowes are sharp peoples shall fall under thee in the hart of the kings enemies And a crowne was given unto him to wit Christs crowne a regal crowne For he is a king crowned with glorie and honour at the right hand of God in the heavens or rather a crowne of triumph because it followeth And he went forth conquering and to conquer The doubling of the words notes his present and future victorie His victory By his death he overcame sin and by his resurrection death hell and satan yea the world also according as he saith in the Gospel be of good cheere Ioh. 16.33 I have overcome the world This is the first victorie with which he went forth conquering It is true indeed he was crucified as he was meere man but he lived againe and overcame by the power of his Godhead Now he went forth to overcome the world and the tyrants thereof diverse wayes His second victorie was in converting the gentiles by the preaching of the Apostles for in that he drew all nations and brought them unto the faith of the Gospel he conquered the world And tyrants in his Apostles confessours martyrs convincing them by the power of the truth For the death of the martyrs is Christs victory seeing in their blood the truth was sealed and the Church propagated The destruction of tyrants was Christs victorie As Julian the apostate blaspheming in his extreme madnesse confessed Thou hast overcome O Galilean Christ overcame when Nero Domitian Diocletian Trajan Maximinus Lycinius Valens and others who had put to death many thousands of Christians thinking thereby to take away the name of Christ were destroyed and brought to miserable perdition while Christ raigned and his Church increased Christ went forth as a conquerour when by the preaching of the Gospel the Idol gods of the gentiles were rejected their worship and temples abolished and overthrowen all men beeing drawen after Christ He overcame when the swarmes of hereticks as Valentinus Basilides Praxeas Manes Martion Photinus Samosatenus and other most bitter enemies of Christ were beaten downe overcome and destroyed by the sword of the spirit To be short Christ overcame when all the East and Westerne Churches were in danger to perish and come to nothing by the pestilent doctrine of Arius two sound ministers beeing then hardlie found in the whole Christian world no not in Rome except Paulinus Hilarius and Athanasius And indeed he that would understand the victories of Christ here intimated must have as in a table before his eyes the histories of the Apostles and the Churches after them written by Irenaeus Clemens Tertullian Eusebius Hierom Theodoret Socrates Sozomenus Evagrius Nicephorus and others for no better commentarie then their histories can be given upon the opening of the first seale And herein I thinke not to passe this by in silence we are more happie then Iohn himself for those events which he saw a far of in types we now by the helpe of former histories and our own experience doe clearely see them written out livelie expressed before our eyes And thus much concerning the first seale Now here perhaps a question will be moved seeing Christ is the Lamb opening the booke how also he can be sayd to goe forth out of the seale For the answere hereof we are to minde what I have already spoken viz. that oftentimes one and the same thing is represented in differing types in a diverse respect Now as Christ sits reignes gloriously with the Father and holy Spirit as God so he is the Lion of the tribe of Iudah beeing the offpring of Iudah according to the flesh He is the immaculate Lamb as he is man and as he was slaine and put to death for us He stands in the midst of the Throne as he is the mediatour he opens the booke and the seales as he is the chiefe Prophet and teacher of the Church the revealer and author of all heavenlie doctrine And to be short he also sits on the white horse as king and conquerour propagating his kingdome by the preaching of his word through the whole earth by which also he reigneth even unto this day in the midst of his enemies Psa 110.2 The opening of the second seale The red horse and his rider having a
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
the wedding guests ver 9. Blessed are they that are called c. The certainty whereof is ratined 1. by the Angels command to write it Write Blessed are c. 2. By asserting the truth of the sayings of God Ibid. In the second what both Iohn and the Angell did Iohn doth two things 1. he falls downe 2. with intention to worship the Angell verse 10. The Angell forbids it See thou do it not with a twofold reason 1. From the person to whom worship is not dew I am thy fellow servant 2. From Gods peculiar property Worship God Ibid. In the third What he saw 1. CHRIST comming with his Elect to Iudgement 2. The casting of Antichrist and his followers into hell under the Type of two warlike Armies Of which Type there are two parts 1. A description of each Army from ver 11. unto 20. 2. The event of the Battle ver 20. 21. Touching the former army is noted 1. The originall place whence it came from heaven being opened ver 11. 2. Christ the Captaine of these Forces and the Forces themselves The description of the Captaine is magnificall and divine I. By the placing of his body Sitting on a white horse II. His nature or disposition True and faithfull III. Office He judgeth and makes war in righteousnesse ver 11. IIII. His fiery eyes seeing all things His eyes weke as a flame of fire v. 11. V. The Royall Ornaments of his head Many Crownes ver 12. VI. The Majesty of his Name ver 12. 13. 16. VII His bloody Vesture verse 13. VIII His armour A two-edged sword proceeds out of his mouth ver 14. IX A reason both of his Vesture and Armour by changing the order The latter because he rules the Nations with an iron red the former because he treadeth the Wine-presse of the fiercenesse and wrath of Almighty God Of which Chapter 14.20 His Armies are noted to bee two First His Attendants of honour who follow the Captaine on white horses not to fight but for office sake Therefore they are not armed but clothed in fine linnen verse 14. Secondly His ministring servants whom God will send against the adversaries Of these is noted 1. By whom they are to be enrolled and called ver 17. I saw an Angell 2. Who they are All the foules flying in the midst of Heaven Ibid. 3. Their assembling Come and gather your selves together c. Ibid. 4. To what first figuratively Vnto the Supper of the great God ver 17. secondly properly That ye may eat the flesh of Kings as if he should say not to beat downe the adversaries for that Christ will doe by the word of his omnipotencie but to eat up the slaine Of whom he reckons up divers orders verse 18. Hitherto of the former Army Of the hostile army is noted 1. the Captain the Beast-Antichrist 2. His auxiliarie Vassalls the Kings of the Earth with their forces 3. Their Counsell to suppresse Christ and his Army ver 19. Lastly the Event of the Battle the adversaries are overthrowne which is aggravated by certaine degrees 1. By apprehending or taking of the Beast the False-prophet and them that were sealed with his Character and all his worshippers 2. The casting of them all into the lake of fire that is into hell ver 20 3. Slaying the rest viz. all that fought for Antichrist The Authour of this slaughter is Christ mounted on a white horse The Instrument his sword The Ministers the Foules filled with the flesh of the Adversaries Verse 21. The first part of the Chapter The Gratulation of the heavenly Inhabitants for the righteous Judgements of GOD and the marriage of the LAMBE drawing neere 1. And after these things I heard a great voyce of much people in heaven saying Alleluia salvation and glory and honour and power unto the Lord our God 2. For true and righteous are his judgements for hee hath judged the great whore which did corrupt the Earth with her fornication and hath avenged the blood of his servants at her hand 3. And again they said Alleluia and her smoak rose up for ever ever 4. And the four and twenty Elders and the four Beasts fell down and worshipped God that sate on the throne saying Amen Alleluia 5. And a voyce came out of the throne saying praise our God all ye his servants and ye that feare him both small and great 6. And I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Alleluia for the Lord our God omnipotent reigneth 7. Let us be glad and rejoyce and giâ—â— boâ—â—ur to him for the marriage of the Lamb is come and his wife hath made her selfe ready 8. And to her was granted that shee should bee arrayed in sine linnen clean and white for the fine linnen is the righteousnesse of Saints 9. And he saith unto mee Write Blessed are they that are called unto the Marriage Supper of the Lambe And hee saith unto mee These are the true sayings of God THE COMMENTARY 1. ANd after these things I heard a great voyce Now comes forth the joyfull Company which celebrate the righteous Iudgements of God and as other things so in speciall such plagues as before were mentioned to be inflicted on the Romish Babylon In the words is no difficulty therefore we passe them over and come to the Coherence The use of this rejoycing in the thesis and hypothesis They who say in the Hypothesis that the ruine of Babylon shall affoard unto the Saints a most delightfull argument of rejoycing and praising God and in the Thesis that the Saints however they bee many times offended in regard of the prosperity of the wicked in this life and complaine as if God dealt hardly with them yet at length they shall perfectly know and openly confesse that the Iudgements of God are true and righteous in the whole government of the world They draw indeed a true and profitable doctrine from this place which is worthy of observation Notwithstanding in my opinion they doe not sufficiently touch the occasion and cause of the renewing of the Vision by this Chore or Company The occasion indeed Gagnaeus and Brightman do rightlie observe in their notes The occasion of the rejoycing from ver 20. Chap. 18. where the Angell exhorted the Saints to rejoyce over the judgement of Babylon Rejoyce over her thou Heaven and ye holy Apostles c. whereupon Heaven and all the Saints do now rejoyce and joyfully applaud the Iudgement of God But what is the reason that not here onely but formerly also the Company of Rejoycers are so often brought in For the Company of the foure and twenty Elders and foure Beasts singing to God sitting on the Throne and to the Lamb made entrance to the second Vision touching the Booke sealed with seven Seales Chap. 4. 5. The said Company of Elders closed up the third Vision with praising God and his
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.
he bee deprived of understanding deny that these things are couched in the Text. And if credit be given unto their fiction Ribera in Apoc. c. 12. Num. 11. c. 13. Num. 10. there shall at Antichrists comming be no more then ten Kings in the whole world signified by the hornes of the Beast and of these three being slaine seven shal fight for Antichrist Therfore either these shal be Christian Kings or else there shall then be no Christian Kings under the Sun the falsitie whereof the Revelation doth shew Chap. 21.24 Now tel me what harshnesse or dishonour is there in it that as Paul confesseth he was sometime a blasphemer a persecutor and injurious but ignorantly and so obtained mercy the ten Kings have given their power unto the Beast against the Lamb but of ignorance and being overcome by the Lambe have repented God putting it into their hearts to hate the whore Tell me I say should this be to the dishonour of Kings which is to their great glory to have sinned indeed through ignorance but repented through the mercy of God Or is not rather the fiction of these Prophets very reproachfull scandalous and fatall who say that toward Antichrists rising there shal be no where any Emperor or Romane Empire that there shal be no King in any place save those seven that remaine of the ten fighting for Antichrist And seeing they every hour expect their Antichrist to arise as they say out of the tribe of Dan what do they but threaten an utter destruction both to the Emperor Romane Empire and all Christian Kings For according unto these mens doctrine as then there shal bee no Emperor no Empire so neither King of France Spain England Poland Hungary c. or if there be any they shall be Antichrists Life-gard and vassals Now tell me who they are that cast reproaches upon Christian Kings set their Crownes awry and menace them with eternall damnation Wherefore blessed shall ye be if ye hear and keep the Commandements of this Prophesie that ye may have right to the tree of life and may enter through the gates into the City But he that wil hurt let him hurt still and he that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still Amen Even so come Lord Iesus and sanctifie us in trueth Thy word is trueth Amen PROVERB 27.6 Better are the wounds of a friend then the deceitfull kisses of an enemy The Authours PREFACE UPON THE REVELATION OF THE APOSTLE AND EVAGELIST IOHN HAPPILY BEGVN AND PROPOVNDED VNTO HIS AVDITORY IN THE VNIVERSITY Ann. 1608. IF any of you my Hearers admire wherefore after the Exposition of Pauls Epistle unto the Hebrews I should passe by so many excellent Bookes of the New Testament and take in hand the Interpretation of the last viz. the Revelation the Authour and Canonicall authority whereof hath long since variously bin disputed of and which being replenished with great secrets types and darke sentences is scarcely intelligible unto any The Objections against the Revelation and though it be entitled a Revelation yet seemeth not in the least to be a Booke revealed but rather shut up and sealed which seemeth also to bee the reason that it is placed at the end of the New Testament from the interpretation whereof because of its obscurity not a few of the ablest Divines have hitherto abstained and lastly seeing it hath long since bin held that it doth contain some things contrary to Apostolicall Faith and favour the heresie of the Chiliasts If I say any man wondreth at this my purpose such a one I would have with me to acknowledge that these very objections besides other causes which now are not requisite to be related with which this most Heavenly Book is injuriously charged offereth occasion unto me to interpret the same that ye might understand that the Revelation of John is so farre from the guilt of these accusations which do not a little weaken the Canon of our Faith that we rather may say of it what Jerome most truly said of the Prophesie of Isaias Whatsoever is in Holy Writ whatsoever can bee uttered by the tongue or received by the senses of mortall man is contained in this Booke which least it might seeme to be spoken by me without ground Prooem in Isa I thought good to praemise a few things in way of Preface in which I will handle somethings more briefly by other Interpreters more largely handled and somethings properly belonging to our purpose I shall more diligently explicate CHAPTER I. Of the Authour of the Revelation WHo was the Authour of this Booke Lib. 7. hist c. 25. Haer. 51. would never in our times have beene questioned unlesse Eusebius and Epiphanius had left in writing that some of old time did scruple the thing For Eusebius recordeth that in his time it was diversly on both parts disputed touching the Revelation Afterward he saith there were some who supposed from the Bookes called De Repromissionibus of one DIONYSIUS an Alexandrine Bishop and also from one Caius an old Writer that the Revelation was not written by John the Apostle but forged by the Hereticke Cerinthus who feined an earthly Kingdome to Christ in which the Saints should have their fill of corporall pleasures a thousand yeeres into which sense some whom they called Chiliasts men in other respects of note in the Church drew the twentieth Chapter of the Revelation But other Divines and worthy Fathers have alwayes demonstrated that there is no such thing in that Chapter and we also will shew it on the place But so farre is it from trueth The Revelation not written by Cerinthus that the blasphemous Heretick Cerinthus could be the Author of this Booke as nothing is lesse credible or more unlikely For Cerinthus blasphemously maintained that Christ was not before Mary But the Revelation throughout teacheth and proveth the Eternall Deity of Christ by such evident Arguments against Cerinthus Ebion Photinus and such like enemies of Christ as almost no Scripture affirmeth the same more clearly However therefore it is no marveile Lib. 4. adversus Mar. that the Marcionites as Tertulian recordeth as also the Alogian and Tatian Heretickes as Epiphanius Augustine and Philastrius testifie did reject the Revelation as being contrary to their heresie Yet the Grecians of old had no reason neither to this day hath any man a just or probable cause Iohn the Apostle author of the Revelation to call into question the Authour or Canonicall Authority of this most Sacred Booke That John the Apostle whose Gospell and three Canonicall Epistles are extant is the Author may be proved by solid and undoubted reasons First the Title it selfe sheweth that he is the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of John the Divine But thou wilt say it is not said John the Apostle or Evangelist Lib. 3. hist cap. 13.
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
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
Antichrist he having I say seen Mahumet in the East and the Romish Bishops in the West oppressing the Church by fire and sword and imposing their decrees and idols upon all depraving Christian religion by their manifold traditions heathenish and Iewish superstitions in so much as unto the Churches of the West was left almost nothing but the bare name of Christ Now least Iohn seeing these things should thus have thought with himself what shall Christ be thus opprest and kept under by Antichrist shall there bee no more a Church no more sincere preaching no more faithfull valiant teachers to oppose Antichrist shall indeed the elect also be drawen away into errours of whom Christ saith that it is impossible they should be seduced Now hence it is that this present sight of the blowing windes and of the four Angels labouring in vain to hinder their operation is exhibited unto him shewing how the godlie should continually oppose Antichrist and be sealed in their foreheads signifying their safety and preservation unto the end Alcasar presupposeth howbeit not truly that these things appertaine unto the seventh seale but it is repugnant unto the very text in Chap. 8.1 and though it did yet would it no way help the consequence which thence he draweth Four Angels standing Now concerning these Angels let us see who they are Who are these four Angels what they did and the cause thereof By these Angels I understand Satan his Angels by whose powerfull working Antichrist invaded Christs kingdom and established his owne with all deceit of unrighteousnesse and withall I understand all Antichrists agents both ecclesiasticall and secular as Kings and Emperours who to uphold his kingdom have laboured by fire sword to suppresse the preaching of the Gospel so likewise Cardinals Bishops Monkes Canonists Inquisitors Jesuites who deceiving the world under an angelicall shew of holinesse have stronglie advanced his kingdome these are four a definite number beeing put for an indefinite as alluding to the foure corners of the earth on which they stand that is have their Bishopricks Lordships Colledges and Fraternities there fixed Now by four corners the whole earth is meant and here it noteth that no place shall be free from the mischievous devises of these wicked Angels Others again interpret these Angels standing on the four corners of the earth after this manner The Mahumetans in the East who suppressed the doctrine of Christ for however they seem to permit the European Christians the freedom of their religion yet the same is don deceitfully as thereby the easier to draw the rest of the Christian world under their power and so if they could altogether to blot out the very name of Christianity The South they understand to be the verie seat of the Romane Antichrist The North is possessed by the Popes sworn vassals And the West by the Spaniard his first begotten son and the most Christian French king as they stile him all which have hithertoo mightily hindered the windes from blowing upon the earth sea trees But we may as fitlie applie this to the Popes spirituall Angels standing upon the four corners of the earth seeing he hath every where his Legates a Latere his creatures I say to maintain his Antichristian primacie and to hinder the blowing of the windes by their fraudulent devises preachings writings disputations miracles all manner of working by deceit and unrighteousnesse The reason why Ribera contendeth that not evill Angels but the good Riberas opinion weighed are here intended is to free Antichrists ministers from suspicion But most Popish writers doe hold the contrarie Mart. Delrius libr. 2. mag disquis quaesi 11. thinkes them to be very hurtfull pernicious devils Alcasar would faine refute him but his tongue will not let him therefore he leaves it undecided whether they bee good or evil at last he faineth a dream of four Aeoluses brideling the windes with bonds and imprisonment Now is not this a worthie exposition of this mysterie But Ribera wil maintain his opinion with arguments The devils saith he are not in corners of the world but in the midst of the great men of the earth in provinces and cities and to be short wheresoever they bee they hinder the preachers of Gods word As if Iohn understood not this same thing by the four corners of the earth He therefore too childishlie restraines these corners of the earth unto the utmost places or mathematicall centers thereof forasmuch as by a synecdoche the whole world is here signified But he further objecteth that God is wont to punish the world not onely by evill Angels but also by the good Angels as we see Gen 19. and 2 Sam. 14. 2 King 19. Isai 37. c. which Austin also confirmeth lib. 9. de Civ D. c. 5. but it sufficeth that for the most part it is don by the evill Neither is there any weight in this that the other Angel as joyning himself with them saith VNTIL WE HAVE SEALED THE SERVANTS OF OVR GOD for he makes not the Angels which were readie to hurt the earth c. companions with him in sealing but closelie he pointes out the good Angels which were present with him Holding the foure windes that they should not blow Now he shewes what the Angels did in which we are to consider what the four blowing windes are and what is meant by the earth sea and trees and how they held the windes from blowing on the earth Ribera understands it properlie of the four cheife windes The litteral exposition of Ribera cannot hold described in these known verses Asper ab axe ruit Boreas furit Eurus ab ortu Auster amat medium solem Zephyrusque cadentem These windes the foure Angels indeavoured to hinder from blowing upon the earth c. that is they desired to destroy all things both in the sea and in the land as also the fruits of the trees For if the windes should altogether cease from blowing all things of necessity would soon come to decay forasmuch as all living creatures by them are cherished preserved Therfore he supposeth that hereby is signified the outward calamities falling upon the persecutours of the saintes his reason is because the literal sence is to be followed except a plaine reason doth necessitate the contrary Now indeed this is true notwithstanding if we should always expound the visions of this booke litterally much absurdity would follow thereupon besides the following words doe yeeld us a manifest ground that the letter here is not to be observed for the elect are said to be sealed thereby to be freed from hurt Now we know that the godly are not free from outward calamities as pestilence famine wherby the earth sea trees are hurt therfore it doth necessarily follow that we must understand it of an immunity of another kinde of hurt Andreas understands hereby the dissolution of lawfull order the most certaine event of the evils
world Now whereas the Lord hath hitherto spared the same it is to be ascribed to the prayers of the godly groaning under the dregs of Antichrist to the reformed Churches who with their whole hart doe loath his idolatrie dissipating to the uttermost of their power the smoake of Antichristian darkenesse by the light of the Gospell that so the glory of Christ and true godlinesse lost among the false Christians may againe be restored and flourish Hitherto hath been treated of the first Act of the third vision concerning the calamities of the Church under the Romane tyrants heretickes and hypocrites and of the Western Antichrist king of Locusts as also of the Eastern Angel with his armie of horses Which Act indeed so far as concerned the king of the Locusts was ended about the time of the Councill of Constans but as for the other namely the Turkish destroyer he shall continue unto the sound of the seventh trumpet which shal be bee heard in the last day Now followes the second Act of this vision as opposite to the former shewing remedies for these so great calamities or comforting the godlie under so long continued afflictions THE X. CHAPTER The Argument Vse Parts Analysis THe first Act of the vision was a declaration of the Churches calamities and a beginning of the amplification thereof during the time of the foure trumpets part of the fift sixt The second Act followes beeing consolatorie and opposed to the former calamities A mighty Angel defcends from heaven holding in his hand a booke open standing upon the earth and sea crying with a loud voyce as when a Lyon roareth insomuch as seven thunders uttered their voyces which Iohn went about to write but was commanded to seale the same The said Angel sweareth by God that the time of so great calamities should continue no longer the end and sound of the last trumpet now being at hand but first Iohn is commanded to cat up the little booke which he received of the Angel to prophesy againe All which are so many mysteries of consolation For the godly are taught that in the greatest disturbances and calamities of the Church which she hath still doth suffer by the Romane tyrants by hereticks and hypocrites and chiefly by both Antichrists that Christ I say will not be wanting unto her but will allwayes hold in his hand the booke of his doctrine open and set the foot of his kingdome upon the earth and sea by the roaring of his lyonlike voyce wil cause some faithful teachers to thunder out their voyces although during the most grosse darknesse of superstitions they shal be sealed and neglected untill at length according to Christs oath Antichristian tyrannie hastening to its end and the accomplishment of the divine mysterie beeing at hand God shall rayse up other witnesses of his truth who shall eat up the booke of the Gospell received out of the hand of Christ and againe strongly prophesying against Antichrist shall labour the reformation of the Church concerning which it followes Chap. 11. Thus the whole Chapter consists meerely of consolations for the afflicted Church the which beeing reckoned are sixe in number 1. Christ descends from heaven unto the Church afflicted by Antichrist therefore she shall not be left an orphant 2. He holds in his hand a booke open therefore his word shal not be suppressed 3. He sets his foot upon the earth and sea therefore both by sea land he will reserve some remnants unto himself neither shall his whole possession ever fall 4. By his Lyonlike roaring he makes the thunders to utter their voyces although they remained sealed therfore he will allwayes raise up some faithfull teachers however for a time they shall profit but little 5. Christ swâ—ares that the time sbalbe no longer therefore Antichrist shall not rage perpetually but the calamities of the Church shall have an end 6. Iohn is commanded to eate the booke therfore before the last trumpet sound the Gospell shall againe be openly preached the Church purged from the dreggs of Antichrist The scope of all is that the Church faint not under the crosse but in confidence of the presence of Christ her judge and in hope of an happy issue allwayes rayse up her selfe The Chapter may be divided into two partes 1. TOuching the strong Angel unto vers 8. 2. Of the booke that was eaten up unto the end The first againe hath two parts First the Angel is described by six Epithites v. 1. Secondly foure Acts of the Angel are expounded 1. He holds in his hand a booke open vers 2. 2. He sets his right foot upon the earth and his left upon the sea ibid 3. He roares like a Lyon v. 3. The which is illustrated from the effect of the roaring viz. seven thunders thence utter their voyces as it were an Echo ibid and from a double consequent First Iohns desire to write the voyces and secondly the prohibition not to write but to seale the same vers 4. 4 He sweareth wherein we are to consider 1. The person of the swearer An Angel standing upon the sea and on the earth 2. His gesture He lift up his hand to heaven vers 5. 3. The forme of the oath By the living God the creator of all things vers 6. 4. The two things confirmed by oath That the time of troubles should be no longer ibid and that the seventh Angel sounding the mystery of God should bee consummated vers 7. The other part consists of a divine commandement with Iohns obedience the effect thereof In the commandement note 1. the efficient cause the voyce before heard from heaven vers 8. 2. A double argument that hee should take the booke out of the hand of the Angel ibid and to eate it v. 9. 3. A prediction of the the effect ibid Johns obedience 1. He takes the booke out of the Angels hand v. 9. 2. Having taken it he eates up the same v. 10. The effect of his obedience is twofold 1. internal a sweetning of his mouth but making his belly bitter vers 10. and external a new vocation to prophesie The which is amplified both from the efficient Thou must prophesie and from the forme againe prophesie as also from the object before many peoples nations and kings vers 11. The first part of the Chapter Of the strong Angel holding the booke 1. And I saw another mighty Angel come downe from heaven clothed with a cloud and a rainebow was upon his head his face was as it were the Sun his feet as pillars of fire 2. And hee had in his hand a little booke open and hee set his right foot upon the Sea his left foot upon the earth 3. And cryed with a loud voyce as when a lyon roareth and when hee had cryed seven thunders uttered their voyces 4. And when the seven thunders had uttered their voyces I was about to write and I heard a voyce from heaven
saying unto mee Seale up those things which the seven thunders uttered and write them not 5. And the Angel which I saw stand upon the sea upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever ever who created heaven the things that therein are the earth the things that therein are and the sea the things which are therein that there should be time no longer 7. But in the dayes of the voyce of the seventh Angel when he shall begin to sound the mystery of God should be finished as he hath declared to his servants the Prophets THE COMMENTARIE 1. ANd I saw another mighty Angel saying I finde all interpreters Alcasar onely excepted who contrary to the drift of the history applies it to the Iewes to agree in the general argument and scope namely that here are inserted as it were soveraigne medicines or consolatory remedies in regard of the sad calamities and miseries of the Church under their manifold enemies but especially under the Easterne Westerne Antichrist by which the godly beeing provoked to constancy may be certainly perswaded that Christ the judge will alwayes take care for his people in the midst of their greatest persecutions and preserve them in safety unto the end But yet they much differ about the time most restraine it to the times of the sixt trumpet But for my part I take it that this consolation is opposed to the evils of all the trumpets which we have formerly heard beeing as it were the second Act of this vision as I have shewed in the argument of the Chapter As the fift seal therfore in the former Vision contained the comforts of the martyrs under the altar so respected the evils of the foregoing seales so in this Vision the history of this Chapter annexed to the sixt trumpet doth containe consolations against the evils of all the foregoing trumpets Another Angel All interpreters for the most part consent in one that by this Angel is represented Christ the mediatour and revenger of his afflicted Church some few indeed are of another minde whose opinions I wil briefly set downe Andreas Cesariensis supposeth him to bee one of the holy Angels Andreas Riberas opinion gathering it from the cloud rainbow light of the sunne here mentioned But these adjuncts rather argue the contrarie as beeing of an higher nature then to bee applied unto a created Angel Ribera following him understands this mighty Angel to be the same who in Cha. 5.2 desired to open the book that was shut For seeing men repented not by the plagues of the six trumpets therefore he saith that now a mighty Angel is sent who by an oath protests unto the world that the end thereof and the last judgement is at hand But this is neither the principal scope neither are his reasons of force to prove that this ought not to be understood of Christ And therefore Alcasar also rejects them His arguments indeed would have seemed the more probable if he had made this mighty Angel to be Gabriel so called from his strength and Psal 103. where all the Angels of God are said to excell in strength moreover that Christ shall not descend from heaven untill the day of judgement according to the scriptures Also that this Angel sweareth by the living God as by a greater then himself But neither are these reasons of waight For Gabriel doth not signifie a mighty Angel but the mighty God Now Christ properly is El Gibbor the strong or mighty God It is true indeed that all the Angels of God are mighty but Christ is stronger then they as beeing the Lord of them all Now the descention of this Angel from heaven must not be understood of Christs incarnation or any corporal descent on earth but visional that is signifying his continuall presence with the Church Hee and God also is said to descend and ascend by his presence and manifestation of his grace and help To be short he sweareth by the living God greater then himself as he is man but not as he is the living omnipotent God whom we have often before proved so to bee Lambertus thinkes that some excellent ministers of the word are here noted Lambertus opinion whom the Lord sent into the Church at the beginning of the sixt trumpet yet he shews not who they are or shal be But the description of this Angel cannot agree to any such ministers of the word Lyra doting Lyras opinion as his manner is makes this Angel to be the Emperour Iustinus and his nephew Justinianus about the yeere 518. who held in his hand a little booke open that is wrote letters to all places in favour of the Catholicks against the Arians But these acts divine description are to unsolidly ascribed unto a secular man We therefore assent unto the common opinion This mighty Angel is Christ that this Angel is CHRIST the revenger of his Church because both the description of the person all the acts here mentioned doe plainly make good this sense as also the scope requires the same For without Christ the Churches consolation would bee verie little in all these things Besides undoubtedly this mighty Angel is the same who in Dan. 12.7 is called Michael standing upon the waters swearing by the living God from whence this part of the vision seems to be taken But Michael the great prince standing for the people was certainly Christ Therefore this Angel is either Christ himself or one representing his person Now we will consider the Epithites Mightie Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong able for Christ is truely El Gibbor the mightie God having two natures who hath vanquished the devill that strong armed man taken possession of his palace and devided the spoile See Chap. 5.2 18.21 Descending from heaven This is farre different from that he saw Chap. 8.10 a starre falling Chap. 9.1 fallen from heaven Now Christ descended from heaven for the salvation of man-kinde in taking our flesh upon him but that descension is not here intended Againe he ascended into heaven corporally and sits at the right hand of God where he is to remaine untill the day of judgement Notwithstanding Iohn saw him descending not by a locall motion but by visionall grace inasmuch as he commeth down by the presence of his spirit and special help to relieve the afflicted condition of his Church not leaving her comfortlesse according to the promise where two or three are gathered together in my name I am in the midst of them Matt. 18 20. 28 20. I am with you unto the end of the world So Chap. 1. he appeared to Iohn walking in the midst of the Churches not by a corporal motion but a visional presence of his grace and spirit Now the likenesse of the description shewes that the same is here intended Clothed with a cloud Some understand this cloud to be meant
4.5 it is said out of the throne proceeded lightnings thunders voyces with seven lampes of fire burning In Chap. 8.5 Christ casting his censer of fire into the earth there were voyces and thundrings and lightnings and an earthquake But in these places the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thundrings hath no article set before it but here it is read with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The thundrings as having reference to the former thunders The thunders in Chap. 8. we applied to the calamities under the red horse The thunders in Chap. 4. to the terrible threatnings of the Law by which Christ doth strike and terrifie the consciences of Antichrist other adversaries as to be self convicted however they furiously rage against Christ for my part therefore I doubt not but this place is to be expounded by the others and that these thunders figuratively doe denote undanted teachers who shall thunder out the word of God against tyrants hereticks Antichrist as thereby they shall be made altogether inexcusable Seven A definite number for an indefinite that is many shall thunder out their voyces against Antichrist It is verie emphatically said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voyces as dictated to them by the spirit of God and divinely commanded so to doe For without doubt these heroick teachers who opposed themselves against Antichrist were stirred up by the speciall instinct of the spirit of God Some understand it of seven that is of diverse gifts graces of the holy Ghost bestowed upon the teachers of the Gospell which comes all to one in case the scope be minded namelie that this also serves for the comfort of the godly For Antichrist shal not alwayes have a quiet and peaceable kingdome because Christ both by his roaring voyce and by the thundrings of his faithfull ministers will many times disturbe him to the end he may not seduce all Brightman makes the seven thunders to be the seven Angels spoken of Chap. 14.6 But there onely six are mentioned besides it seems not to agree because the voyces of these thunders are commanded to be sealed whereas the others were writen by Iohn And when the seven thunders uttered Gr. spake their voyces Iohn would have written the voyces of these thunders that we also might have had the knowledge thereof in this Revelation But he is forbidden and commanded to seal them up that is to keep them secret And write them not The kings Bible reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andreas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after these things write as if he were not altogether prohibited but onely at this time in this place beeing afterward commanded to write the same viz. in Chap. 14. where the same seems to be set downe But other copies as also the greater lesser of Robert Stephanus have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these things thou shalt not write Besides in Chap. 14. there is no mention made of thunders but however it bee Iohn is forbidden to write but to seale that is to close or keep secret like as the booke that was sealed Chap. 6. could not be read Now this seems to be taken out of Dan. 8.26 12.4 where the Prophet is commanded to seal the words he had heard But what will the Lord be angrie with men if they understand not the voyces of the thunders seeing in the mean time hee will have the booke to be shut that is the doctrine or meaning thereof not to bee understood I answer the command is not to be taken absolutely of hiding the doctrine but onely to comfort Iohn and the faithfull against the contempt of the Gospell for the future event is foretold viz. that the wicked shall not hear but despise the voyces of the thunders thereby causing the same to be secret unto themselves by their owne default that is the greater part of men will not hear the thundrings of the Law neither the voyces of the Gospell but neglect and contemne the same Thus they shall remaine sealed unto them Or but thou seal that is doe not thou therefore esteem lightly of them but lay them up as a most precious treasure because verie shortly thou must again prophesie A voyce from heaven Vndoubtedly of God sitting on the throne who both foresees and by his providence directs all future events The question which Ribera takes up with so much scrupulosity is needlesse viz. whither this Revelation be entire and whither these voyces be not the same with them written in this booke For not the defect of this Revelation is signified but Antichrists contempt of the word preached is here foretold 5 And the Angel which I saw stand This is a fourth gesture of the Angel he lifted up his hand and sware by the living God c. in which againe there is an allusion unto the last vision in Daniel who saw an Angel swearing by him that liveth for ever yet there is some difference both in the manner and in the thing it self He in Dan held up his right and his left hand sware c. this lifts up onely his right hand c. He in Dan sweareth that after the accomplishment of a time times halfe a time the prophesies there foretold should bee finished This sweareth that there shal be no more time but that the mysterie of God should be finished in dayes of the sound of the seventh trumpet Now we will briefly consider Who how what and wherefore he sweareth The Angel swearing and standing on the earth and sea is undoubtedly Christ who often as we read in the Gospell confirmed his doctrine by oath Verely verely I say unto you And God himselfe many times is said to sweare Psa 110.4 Heb. 6.13 The Lord hath sworn God sware by himselfe c. neyther is this contrary to the precept of Christ Sweare not at all For there is forbidden not a lawfull oath taken in the name of God in doubtfull hard cases whether before the magistrate or otherwhere for an oath is a divine ordinance instituted to end controversies and strife among men but rash oathes eyther by God or the creature Heb. 6.16 to which the Iewes as the circumstances of the place shew were much given for otherwise Christ should condemne both himself God Angels and men for swearing An oath therefore in it self is lawfull touching the conditions whereof wee have largely handled otherwhere Lifted up his hand viz. his right hand for so they that sware were wont to doe as Abraham swearing that he would not receive any thing of the spoile of the Sodomites I have saith he lift up my hand unto Jehovah c. Hence to lift up the hand generally in scripture is put for swearing Ezech. 20 5. Numb 14.30 In the day that I lifted up my hand to bring them forth of Aegypt yee shall not enter into the land concerning or for which I lift up my hand c. And the reason hereof is not obscure
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
omission of the article is of no waight his argument also proves nothing because a great and difinite number is put for an indefinite as Beda hath rightly observed At last he affirmeth that they are 144000. virgines to be converted to Christ both of the Iewes and Gentiles under Antichrist But he is deceived I. Touching the time of Antichrist which is now and hath been these many yeares and is not as he supposeth yet to come namely in the last foure yeares of the world II. Also in the Epithite of Virgines the which as afterward I will shew is not corporally but spiritually to be understood Alcasar makes these sealed Alcasars opinion to be the faithful of the Primitive Church under the Romane Emperours But he erreth for these as conquerours stood with the Lamb even while Antichrist reigned First therefore we are to hold that these 144000. sealed are the same spoken of Chap. 7. because this part of the Chapter doth altogether answer to the seventh Chapter in which as we said is conteined an antithesis of the third Act of the second Vision Secondly that this multitude of sealed ones are no other then the remnant of the womans seed with whom after her flight into the wildernes the Dragon made war Cha. 12.17 as appeareth by the description there added and repeated in the 12. verse of this Chapter Thridly that they are no other then those Saints to whom it was given to make warre with the Beast Chap. 13.7 Lastly that they are the faithful whether teachers or hearers of the godly I say who from Antichrists rising until the reformation withstood the tyranny of Popes and retained the purity of the Gospel to wit al the martyrs and professours touching whom see the Bookes of Martyrs and the Catalogue of the witnesses of the truth They are said to be sealed in the name of his Father To wit of the Lambes The Kings Bible reads it in the name of the Lamb and of his Father What is this but to shew that they constantly professed the doctrine of the Father and faith of the Lamb against Antichrist by an allusion unto the Character of the Beast For as the Beast imprints a Character in the right hand or forehead of his worshippers Chap. 13.16 which is an obligation to Antichrist So the Lamb imprints a Character in the foreheads of his worshippers The name of the father and of the Lamb which is a profession of the true Christian religion and open deniall and separating from Antichrists idolatry and abominations And I heard a voice from heaven We have heard who the multitude of the sealed are Their titles should now be spoken of in the next place but the joyfull shout of the inhabitants in heaven is put in between because of the preservation of so many sealed ones from the idolatry and tyranny of Antichrist and then their excellent commendations are afterward rehearsed The connexion and sence seemes to be obscure unto interpreters But I doe expound this part of the third Vision by that part of the second Vision in Chap. 7. touching the 144000. that were sealed seeing all things excellently accord There John saw the 144000. sealed in their foreheads here the same multitude standing with the Lamb. There he heareth an innumerable multitude clothed in white robes singing to God and the Lamb before the throne Here he heareth a voice as it were of many waters a voyce I say of harpers finging a new song There enquiring who they were arayed in white robes it is answered These are they which came out of great tribulation c. Here not enquiring he heareth from the company of the heavenly inhabitants These are they who are not polluted with women c. The Scripture interprets it selfe All things being thus alike containe the same history Thus we see that the whole Scripture especially the Revelation interprets it selfe But I will more clearely touch every particular There are three parts of the comparison First there John saw 12000. servants of the living God sealed in their foreheads by an Angell The comparing of the sealed here with these in Chap. 7. out of every of the tribes of Israel making together 144000. Here he seeth the same multitude of the sealed ones standing with the Lambe on Mount Sion The name of the Lamb and the name of his Father being written on their foreheads Thus he expoundeth what was that Seale of the living God In both places the multitude of the sealed signifies the combate of faithfull Martyrs and Professours whom the Lamb had reserved with himselfe these thousand yeeres on Mount Sion that is in the Church groaning under Antichrist even from the time of the Womans flight into the wildernesse until the new measuring of the Temple that is from the rising of Antichrist unto the reformation of the Church and doctrine accomplished in the age of our predecessours The second member of the comparison here followeth There John saw a great and innumerable multitude before the throne clothed in white robes in the sight of the Lamb and of all the Angels the foure and twenty Elders and of the foure Beasts and singing with a great voice salvation to God and the Lamb c. The which multitude we shewed to be the triumphant Church succeeding the Apostolicall times who having finished their warfare did now rest in heaven continually praysing God and the Lamb Here he heareth a voice from heaven as of many waters This is the voice of that innumerable multitude out of all nations and kindreds and tongues mentioned Chap. 7.9 for many waters as the Angell interprets it Chap. 17.15 are many peoples multitudes nations and tongues This voice by and by he calleth a new song In the beginning indeed he heard as it were a confused sound of a multitude but by little and little he more narrowly observed what and whose voice it was Even as the singing of Musicians afarre off seemes to be confused but by approaching nearer and nearer the gravity of their accord and sweetnesse of their harmony is more distinctly perceived Presently therefore he also heard as it were the sound of a great thunder which some apply to the terriblenesse thereof But this little agrees with the following Epithite and is repugnant to the scope of the harmony I therefore expound it of the vehemency of the voice viz. that now these singers did not lightly strike or passe thorow the eares of John but they thundred it out with all their might which undoubtedly denotes the vehement joy of the Saints in heaven At last he heard the voice of harpers He saith not as it were of harpers as before as it were of many waters as it were of thunder c. intimating that now he did plainely heare and perceive the harmonious accord of harpers playing on their harpes as being most delightfull artificious and sweet such as is the musick of most skilfull harpers In Chap. 5.8 The foure Beasts and foure and twenty
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
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
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
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
they cause troublesome vapours and smoake neither doe they give light any great distance Therefore we stand in need of the Sunne or Day-light But the servants of God shall not then want any of these things For there shall be no night and therefore no use of lights no not of the light of the Sunne it selfe because the Lord God shall enlighten them with the brightnesse of his majesty as before he said Ch. 21.23 The glory of God did lighten it and the Lambe is the light thereof and the Nations which are saved shall walke in the light of it And they shall reigne for ever and ever This shall be the very height of our glory in Heaven that wee shall reigne with God and the Lambe for ever more Now indeed Christ hath made us Kings and Priests to God and the Father but our Kingdome is yet hid in Christ But then the Kingdome of God shall be manifested in our selves Now is the Kingdome of grace then it shal be of glory Before in Chap. 20. ver 4. they that were beheaded reigned with Christ a thousand yeeres Then we shall all of us reigne with Christ for ever and ever and this is that which he there added in ver 6. touching the rest having part in the first Resurrection They shall reigne with him a thousand yeeres See the exposition there Now we shall so reigne as that God and the Lambe shal be the head of the Kingdome But shall not the Son then deliver up the Kingdome to the Father 1. Cor. 15.28 and be subject to him Yea verily but this he shall not do by laying downe the Kingdome and so cease to reigne For how should the King of kings and Lord of lords of whose Kingdome there is no end Luk. 1.33 ever cease to reigne but by changing the present and mediate forme of the Kingdome into an immediate and by abolishing all the adversaries of the Kingdom as we have elsewhere declared The Second Part of the CHAPTER The Conclusion asserting the profitablenesse and Authority of the whole Prophesie 6. And he said unto mee These sayings are faithfull and true And the Lord God of the Holy Prophets sent his Angell to shew unto his servants the things which must shortly bee done 7. Behold I come quickly blessed is he that keepeth the sayings of the Prophesie of this Booke 8. And I Iohn saw these things and heard them And when I had heard and seene I fell downe to worship before the feet of the Angell which shewed me these things 9. Then saith he to mee See thou doe it not for I am thy fellow servant and of thy brethren the Prophets and of them which keepe the sayings of this Booke worship God 10. And hee saith unto mee Seale not the sayings of the Prophesie of this Booke for the time is at hand 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 12. And behold I come quickly and my reward is with mee to give every man according as his worke shal be 13. I am Alpha and Omega the beginning the end the first the last 14. Blessed are are they that do his commandements that they may have right to the tree of life and may enter in through the gates into the Citie 15. For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lye 16. I Iesus have sent mine Angell to testifie unto you these things in the Churches I am the root and the off-spring of David and the bright and morning Starre 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come And whosoever will let him take the water of life freely 18. For I testifie unto every man that heareth the words of the Prophesie of this Booke if any man shall adde unto these things God shall adde unto him the plagues that are written in this booke 19. And if any man shall take away from the words of the booke of this Prophesie God shall take away his part out of the booke of Life and out of the holy Citie and from the things that are written in this booke 20. Hee which testifieth these things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen THE COMMENTARY AND he said unto mee Thus farre of two Parts of the Booke the Preface and the Visions The third or Conclusion remaineth in which somethings respecting the Authority of the Booke are taken out of the Preface and some other things added by which the great utilitie and sacred Authority thereof is further commended as we shewed in the Analysis After the concluding of this Revelation an Angell saith unto John to wit one of the Seven pouring out the Vials who before shewed him the judgement of the whore and the Beast and afterward the magnificence of the Heavenly Ierusalem These words are faithfull and true That is not only what was last spoken but the whole Prophesie as Chap. 19.9 This is the Proposition unto the confirmation whereof the whole Conclusion respecteth that wee might beleeve the Prophesie to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine true profitable and saving unto the Church and so bee stirred up unto the continuall meditation thereof The Holy Ghost was not ignorant that many would call into Question the divine authority of this Booke for it was a long while rejected as being composed by the hereticke Cerinthus which errour we have before confuted in the Prologue But they ought to have beleeved the Angell saying These words are faithfull and true Faithfull to which we may safely give credit True which shall certainly be accomplished And indeed so it is for we who are now more then fifteen hundred yeers after the Revelation do if not see with our eyes yet certainly feel as it were with our hands the manifest accomplishment almost of all the Visions Here therefore wee have an evident note of divine authoritie and truth imprinted on this Prophesie against the most impudent assertion of BELLARMINE Lib. 4 de verb. cap. 1. which is that it can no way be gathered from the Scripture it selfe that some Scripture is divine What I pray is this but to give the Angell the lie who saith These words are faithfull and true But the liar condemneth himselfe in saying elsewhere that besides other arguments Lib. 1. cap. 2. de verbo the divine authority of Canonicall Bookes of Scripture may be proved from the scripture it selfe The Sophisters and adversaries of Scripture object that this Argument is not sufficient to Faith unlesse it be before proved and beleeved that the Angell or Writer uttering these things spake truth ANSWER First principles are not proved but laid
of the same thing asserting to us the certainty of the Prophesie by the testimonie of his senses because he heard and saw al things to be so Now an Eye-witnesse is worthy of credit especially he being a good man yea an Apostle whom the Character also here doth not obscurely shew to be the Writer for thus also he confirmeth the truth of his Gospell by professing himselfe to be an Eye-witnesse and Faithfull Disciple of Iesus Christ And he that saw it Ioh. 19.35 21.24 bare record and his record is true And afterward This is that Disciple which testifieth of these things and wrote these things and we know because his testimony is true And when I had heard and seene Againe hee recordeth his failing about worshipping of the Angell and that the Angell reproved him for the same commanding him to worship God onely The same thing fell out Chapter 19.10 see the Exposition there Some may wonder how an Holy Apostle should so suddenly twice stumble at the same stone For a little before he heard that the Angell was his fellow servant unto whom to ascribe the honour of adoration due unto God alone was sacriledge notwithstanding forgetting both his failing and reproofe he againe falleth into the same errour of vitious worship Now what should this teach us but that such is the infirmitie and inconsideratenesse of the Saints oftentimes in this life that except they bee sustained by God they fall not once but many times even into the same error In speciall it sheweth the pronenesse of our nature unto Idolatry For if it happened unto the Apostle Iohn that he could not as it were abstaine from unlawfull worshipping of the creature what wonder though the Christian world be wholly fallen to worship Angels and Saints yet least the world should abuse Johns example to maintaine their Idolatry he not onely ingenuously confesseth his failing but also sets downe the Angels reproofe attributing adoration to God onely that such as fall into the same sin might likewise repent 9. Worship God By this thunder-bolt the whole Idol-worship of Papists is dash't who not content after Iohns evill example to worship Angels fall down also before dumbe Idols Religious adoration is simply demed unto creatures and religiously adore the creature As for the frivolous cavil of Idolaters that the Angell refused not the worship of Duleia but only of Latreia it is altogether false for absolutely without any distinction hee removeth religious adoration from himself saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adore God Brightman thinkes that John did not fall downe againe to worship the Angell but telleth what happened before Chap. 19. ver 10. But the order of the narration argues the contrary For John seemeth as it were to bid the Angell now farewell and so in a way of thankfullnes would againe thus reverence him The words also of the Angell ver 9. somewhat differing from his former do argue that Iohn would have worshipped him the second time For before hee said I am thy fellow servant and of thy brethren that have the testimony of Iesus But here I am thy fellow servant and of thy brethren the Prophets and of them which keep the sayings of this Booke However it be it is observeable that he saith I fell downe to worship him therefore he did not yet worship him but composed his bodie to do it wherefore also his unseemly gesture is by the Angell reproved Whence it appears that Idolaters falling down before Idols sin grievously not onely in adoration but also in their idolatrous gesture it selfe 10. And he saith unto me Seale not Before Chap. 10.4 he was commanded to Seale the voyces of the thunders here hee is forbid by the Angell for the word SAITH belongs to the Angell to seale the words of this Prophesie which commands seeme to be repugnant but are not because they respect divers times and objects He was commanded to Seale the voyces of the thunders and not to write them to signifie that the Gospell should bee despised in Antichrists Kingdome as there we expounded Here he is forbid to Seale that is conceale this Prophesie but to publish the same that it might be read and known of all least any man under pretence of ignorance should not beware of Antichrist Now it is a metaphor taken from Notaries who seale Letters that every one may not read them Or from Book-sellers who keepe such Bookes shut with claspes as they will not have read as above wee said touching the Booke that was shut and sealed For Letters and Books that are sealed and shut cannot bee read and understood Now God used to command the Prophets to Seale their Prophesies when the accomplishment of them should be a long while after so as it was not so needfull for the present to be read Thus Isaias is commanded to Seale the Testimony Isa 8.16 Dan. 8.26 Dan. 12.4 And Daniel to shut up the Vision but thou saith he shut up the Vision because it shall bee for many dayes And afterward But thou Daniel shut up the words and seale the Booke even to the time of the end signifying that the Iewish people should not see those things which were a long while after to come to passe under Antichrist Iohn on the contrary is forbid to shut up his Prophesie because the time is at hand to wit in which the Prophesie shall begin to be fullfilled touching the persecutions of the Christian Church and the remedies thereof as wee observed ver 6. and therefore this Prophesie was to be spread abroad that all men might know the same If then the Angell commandeth that this Book be published and made known to all it followeth that it ought to be read understood and observed by us and that we in the diligent reading and meditating on the same doe obey the Angels praecept But Antichrist on the contrary commandeth that this Prophesie The reading of holy Scripture ought not to be prohited and all the rest of Holy Scriptures remaine sealed and shut up saying that they cannot be understood and forbids all excepting a few of his Clergy the reading thereof that hee may the more securely impose his vile impostures upon the common people 11. He that is unjust let him be unjust still Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that doth injury c. He alludes unto the words of the Angell Dan. 12.10 Many shall be purified but the wicked shall do wickedly c. some take the words as a free permission unto every one to doe and live according to his liking as if he should say Let every one do what pleaseth him best I will force the will of no man Andreas Ribera In the meane while let every one expect an issue according to his deeds the latter indeed of which is agreeable to the scope but the former brought in to establish free will is altogether contrary to the scope and to the nature of God who doth not freely permit but
Infidels not written in the book of life 61. Infidels converted to the faith by the merciful grace of Christ 65. 66. The Inevitable purpose of divine omnipotencie is to be opposed to the Romane power 464. Inhabitants of the earth in this book denote earthly minded men hypocrites and Idolaters 271. 407. The heavenly Inhabitants are Angels 268 Inhabitation of Gods grace and glory 552 Innocent III. deposeth Otho IV. 130. Innocent IV. deprives Frederick of the Empire ibid. Inscriptions among the Romans what 73. Ioachimus Calaber calleth the Pope Antichrist 9. Ioels prophesie Chap. 2. vers 28. expounded 126. Iohn calleth the son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 6. Iohn banished in 14 yeer of Domitian 19. put into a caldron of boyling oyle ibid. He returnes from Patmos unto Ephesus under Nerva ibid. and ministred unto the Churches of Asia ibid. He seeth seven golden candlesticks 22. How he saw visions 86. He ascended into heaven not by local motion but mental illumination ibid. why he wept 99. why he doth not expreslie name the pope or Antichrist 288. He was thrice ravished in spirit 559. His fayling about worshiping of Angels 582. why he would have done it 484. It was no civil worship ibid. Whither he did wel in falling down before the Angel 486. Iohn wickleffe an excellent teacher in England Protected by Iohn Earle of Leicestre 232. His doctrine against Antichrist 338. He was the first Angel ibid. Irenaeus blameth the changers of the beasts three numeral letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317. The Iron rod of the manchild 263. Ithacius bishop of Triers 129. Iudgement given to the sitters on the thrones 512. Judgement shal be according to our works 545. not according to faith and infidelitie with the reason thereof 586. Iulius II. a better soldiour then Priest 129. He tooke away the kingdome of Navarre from the great grand father of Henrie IV. 130. Justification by faith maintained 269 This doctrine may not be concealed because some doe abuse the same 584. How far it admits increase 585. It is distinct from sanctification ibid. The second Justification of the Papists can not be proved from the last Chapter of the Revelation ibid. K. KEyes are a Symbole of power 27 Of oeconomical power 63. The ministeriall power of the keyes committed unto the Apostles ibid. The Key of the bottomlesse pit is the Popes absolute usurped power 171. Kings of the earth why so called 12. how Kings are removed by Antichrist 130. Kings and great men 131. kings of the East whom they denote 392. opinions about the seven kings 420. 421. kings receive not their power from the beast but God 434. The kings of the earth and the ten kings are not the same 436. kings hatred of the whore 439. The kings whither ten by succession 440. How the kings accomplished the good pleasure of God in tearing the whores flesh and burning her with fire 449. How the kings of the earth shall bring their glory into the Coelestial Ierusalem 569. 570. The kings warre with the Lamb whither the same mentioned in Chap 19. v. 18. 435. 436. They have one mind 435. L. LAdislaus why called Varnensis 189. The Lake of fire and brimstone 556. 557. Lake of Gods wrath see Chapt. 14. verse 16. The Lamb opens the booke 99. He is not to be looked on simplie as a Lamb but respectively as a Lamb slain for our sins and risen for our justification 100. The Lamb and Michael is one Christ 270. How the Lamb was slain from the foundation of the world 303. The Lamb is Christ 328. Why he stood on the mountain with the scope thereof ibid. He was not wanting to the Church while he stood on the mountaine 129. the Lambs victorie over the kings is both spirituall and civill 436. He is King of kings absolutelie 437. The Lambs marriage 480 Laodicea what it signifieth 76. it is a citie of Caria or as some affirm of Lydia The Laodicean church degenerated in Iohns time but flourished againe in Eusebius time 74. The Last judgement figured out 359. 488. 540. 541. why it is so often exhibited 542. The Last plagues 365. The Last vision a recapitulation of all the foregoing visions 501. It is Lawfull to sweare but by God onely 203. Leaves of the tree of life what they are 576. Leo III. thrust the Greek Emperors out of the West 130. Libertines make sins indifferent 48. Their opinion about freewill 66. Libertines refuted 71. Life Eternall a reward not due unto us 250. Lingring torments by the Spirituall Locusts 179. The Little season of Satans loosing how to be understood 505. Who Lived reigned with Christ 514 Locusts Allegorically taken 175. Their devision ibid. Diverse opinions of them 176. Their application to Antichrists disciples ibid. and to the Pseudoclergie 177. The Locusts originall out of the smoak of the bottomlesse pit ibid. From whom they have their power 178. They are no hearb-eaters ibid. Locusts have a threefold ornament on their head 182 Their kings crown ibid. Their tailes 184. their Monarchicall politie ibid. The Lords day 20. The Lot of the Church in this life is changable 5.8 but in God she hath assured help ibid. The Love of God is the fountain of Salvation 13. Ludovicus his jest touching the lake of fire 557. Lukewarm Christians in these dayes 77. How such are said to be in Christs mouth ibid. Their vain boasting ibid. Luther the second Angel 343. Luxuriousnesse of Popish Rome 467. Lyras mysteries about the seats and Elders 90. His interpretation of the Red horse 110. M. MAgog the 2 son of Iaphet 533. 534. Mahumet an impostor and a robber 171. Mahumetismes originall 186. His answer to the Saracens 186. Mahumet Emperor of the Turks vanquished Constantinople 190. How many Empires and kingdoms he took from the Christians 191. The Majesty of the heavenly city 576. Man or Manna whence so called 45. the hidden Manna ibid. The Manner of judging among the Ancients 46. Marcionites refuted 24. Martyrs in their troubles fled to Christ by prayer not to any creature 133. their future state in heaven 135. Martyrs described 148. whence they have their white robes and how they are made white 146. 148. their death is Christs victory 108. Maximilla a false prophetesse 49. The measuring of the Temple is the Churches reformation 211. The measuring rod or reed of the Church 212. Melito commended for sanctitie and Martyrdom 53. 54. Whether he were Bishop of Sardis ibid. Merits of ours are nothing before God 33. Christ doth not establish the Merits of works 69. Merits of works refuted 13. 59. 357. 384. 545. Metonymicall and Sacramentall phrases 24. 419. Michael is Christ 266. The exposition of the word Michael ibid. Miracles of Antichrist 308. How they differ from true Miracles 309. Antichrists miracles according to Jesuits ibid Mixture of Ecclesiasticall rites with Paganisme Judaisme when brought in 76 Monkes originall 117. Montanus blasphemously affirmed that he was
understood 226. Their contemptible habit 227. Their dignity ibid. Their power to turn water into blood 230. Topaze a precious Gemme 565. Torments of Hell 353. To Tread under foot signifies to destroy and wast in hostile manner 215. The Tree of life 37. It is in the middest of the street 575. and on either side ibid. It is one onely viz. Christ ibid. What fruit it alwayes beareth ibid. Trees denote the Apostles and chief teachers 158. The Tribes of Israel not reckoned according to their naturall order 143. The Tribe of Dan why lest out 144. Turkes cruelty 188. Their horses are excellent 189. With what forces the Turks Emperors commonly do ride a hunting ibid. Their successe in Graecia Thracia Hungary 191. The Vetians gave them a great overthrow 190. They notwithstanding took Cyprus from the Venetians ibid. The Two witnesses whither the two Testaments 223. They are indefinitely taken 224. How they shall smite the earth 230. They lived not again Pythagorically 242. Vnder the two witnesses and olive trees are comprehended Godly Princes 228. Two Eagles wings given to the woman 274. The Twofold garments of the Saints 60. Two rancks of such as shal be judged 249 Tyrants can do no more then what is permitted them 111. Why God suffers them ibid. V. VBiquitie of Christs flesh refuted 15.23 It is a burden not imposed by Christ 52. Vials by a double trope are the prayers of the Saints 102. Vials in the Greeke whence derived 372. Victorie of the Saints fourfold 366. The Virginitie spoken of in Chap. 14. is not to be understood of carnall virginitie 334. Visions are threefold 19. Visions why so often iterated 364. Volumina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were bookes written within and without 97. Voyces and thunders what they note 156. Voyces of great rejoycing 247. The Voyce of Christ the revealer of the Revelation 86. Voyce of the Herauld touching the opening of the book 98. Vrbs and Civitas how they differ 560. Vse of examples in punishments 50. Vse of the rejoycing over Babylons ruine in the Thesis and in the Hypothesis 475. The Vse of the Saints sealing 142. W. WAlles called moenia a muniendo 561. The Walles of Romish Babylon 392. VValking in the middest of the Candlesticks what 31. The Warre of Michael with the Dragon 266. The Waters east out after the woman by the Dragon are Heresies 278. Waters signifie peoples 130. Waters of Euphrates 392. The most deep Waters of the Romish Babylon 393. The Way to amend errours of Doctrine and corruption of manners 57. What things the Church may appoint 20. Which is which was and which is to come expounded 8. VVhite raiment of fine linnen belonging to whom 58. What White robes Iohn intendeth 79. How we are made White in the blood of the Lamb 148. VVhitenesse what it noteth 79. Whitenesse of the horse what it noteth 489. the VVhite horse whence it came forth 107. 108. It figureth out the first face and purity of the Primitive Church ibid. It hath Christ for his rider ibid. It was made black in the first 200. yeers 112. The White stone what it is 45. 46. Whither the Church built upon the Rock can be removed out of its place 35. Whither the Church may suffer for the sinne of her Governour ibid. VVho are blessed after death 355. Whoredome punished with filthy diseases 49. Whoredomes and luxuriousnesse of Popes 411. The Whore how she sitteth upon waters the beast and upon peoples 438. The VVhore hated forsaken made naked and burnt 439. VVho they were that lived and reigned with Christ 514. VVhy the 1260. yeeres are not reckoned from Constantines time 277. VVicked men abuse the long suffering and benignitie of God unto carnall securitie 49. VVindes withheld from blowing what it denoteth 139. The VVildernesse signifies Popish desolation 275. VVings of the 4. beasts why full of eyes 93. VVings of the locusts 183. VVine and oyl what they signifie 115. The VVine of fornication 407. The VVoman clothed with the sun 256. A difficult question about it ibid. The Woman is a tipe of the Church in its beginning ibid. an Historicall comparing of this type with Marie and Christ 256. 257. The VVoman sitting on the beast is Rome 409. This woman sitteth upon waters upon the beast and upon the mountaines 420. The VVomen of Susia beastlie strumpets 407. VVonderful copulation of the woman and the beast 420. VVonders litterallie to be understood 125 and allegorically ibid. The diverse kinds of wonders as particular universal Ominous c. 126. VVonders in the aire and in the earth 399. In the Sea and on men 401. The VVord of patience is the Doctrine of the Gospell 69. VVormwood not naturally but theologically taken 163. The VVorship of the Heavenly inhabitants what it is 478. VVorship due to God belongs not to Angels 486. VVorshippers in the temple who they are 213. A VVorthy observation of the Authour 276. All our VVorthinesse is from God 59. Y. YEares with a numerall Epithete are never indefinitely taken 507. Z. ZEale Or to be Zealous what it is 79. The end of the Table ERRATA PAge 17. Line 3. blot out Onely p. 21. l. 45. for perished read was reckoned among p. 44. l. 23. for comparitively read comparatively p 49. l. 38 for consequence read consequent p. 56. l. 28. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 59. l. 7. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 67. l. 32. for which sheweth read He addeth p. 62. l. 14. for more of this in its place read this conjecture we leave p. 80. l. 4. for philantropie read philanthropie p. 87. l. 13. for manificent read Magnificent Page 115. lines 20.21 Read He is bidden not to hurt the wine and the oyl That is not to overthrow certain fundamentall heads of the faith in which is founded the faith hope and consolation of the Church touching the person and office of Christ makeing the sence thus Howsoever Hereticks shall involve all things with their darknesse and shall also draw the Orthodox teachers either by force or deceit on their side yet they shall not be able to hurt the wine and oyl of the Catholick Faith but there shall be some to maintain the same that the whole be not obscured with Hereticall blacknesse And such c. p. 122. l. 8. for His read Antichrist p. 131. l. 31. After the words Diocletian persecution adde but as throughout in the Scriptures of the day of judgement p. 285. l. 20. for war read And the holy war p. 186. l. 40. for Cypresse read Cyprus p. 189. l. 21. for Vailachia read Walachia p. 145. l. 5. for behold read beheld p. 194. l. 17. for Mutters read Muttering p. 323. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adde in the line following under the Gr. 1. the figure 5 which will make just 665. p. 324. l. 10. IS is left out p. 360. l. 14. for judicary read judicatory p. 363. l. 9. for apparations read apparitions p. 476. in the margent for Second vision read Sixt vision p. 490. l. 39. for despare read despaire p. 492. l. 48. for worship read worshipped Number of Folioes mistaken 17. for 19. 64. f. 62. 66. f. 68. 188. f. 196. 185. f. 285. 378. f. 379. After Page 408. 4 leaves and an half are amisse quoted Pages twice quoted 360. 361. 362. 363. These and other like defaults through the mistake of the Printer the Courteous Reader is intreated to correct FINIS