their leaues for medicine Compare the particulars together and you shall finde an excellent agreement betwixt these places so that I doubt not but in this vision it is alluded vnto that there the graces of the Church militant being represented here the glory of the Church triumphant betwixt which there is a great analogy and correspondency The riuer here is the Spirit of God who is most pure and holy proceeding from the Father and the Sonne who is also as a riuer of liuing waters in the Saints refreshing and comforting them without end The tree of life is Christ for so much as he onely is food to them that liue for euer and hereby it appeareth that this is spoken of the glorified estate of the Church because when a reward in heauen is promised to him that ouercommeth it is vnder these termes To him that ouercommeth I will giue to eat of the tree of life Chap. 2.7 And both in the riuer and this tree it is plainly alluded vnto Paradise out of which a riuer arose and wherein was the tree of life This one tree was manifold both in the midst of the street and on either side of the riuer because there is no want of it to the infinite multitude of Saints but euer ready there to yeeld food vnto them all And to shew the multiplicity of delights that are herein twelue sorts of fruits and fruit-bearing euery of the twelue moneths in the yeere is ascribed vnto it which doth also imply a tree alwayes flourishing neuer fading and the leaues are healthfull to the nations that is not as if sicknesse were now incident vnto them and they needed healing for all sicknesse and paine is done away but to declare their euer healthfull condition there being no lesse vse of medicine to preserue health than to restore it From hence forward all things are easie and need no interpretation vntill v. 10. howsoeuer some expound Iohns falling downe at the feet of the Angell to worship him Vers 8. Brightman vers 8. as an act repeated from Chap. 19.10 and not done the second time but it is plaine that hee was againe to blame herein hauing so soone forgotten himselfe after that admonition whereby we may see what the weaknesse of the best and of the most holy is if they bee not continually propped vp by Gods grace that we all may continually craue it out of an humble acknowledgement of our weaknesse much more and not presume in any case vpon our owne strength Vers 10. But Vers 10. it may bee doubted why Iohn is bidden not to seale vp this Prophecy and what the Angell meaneth by bidding him that is vniust to be vniust still for he saith Vers 11. Let him that is vniust be vniust still c. The common answer here is that sealing being vsed to keepe close writings that they may not be lookt into and read the Lord would not haue this Prophecy sealed because he would haue all his people to looke into it and vnderstand it as setting forth things which were shortly to begin to take effect Whereas Daniel is commanded to seale vp his Prophecy Dan 12.4 it was because it should bee a long time before it should take effect a certaine argument that Antichrist being the chiefe subiect of this Prophecy came long agoe and is not still to be expected Touching the other words Let him that is vniust be vniust still c. they are not spoken as intimating a leauing of euery one to the liberty of his owne will as Popish Writers doe hence collect but come aptly in here after the leauing of this Booke vnsealed mentioned For if it should be thought this will doe more hurt than good the wicked enemies of the truth being rather prouoked against the faithfull professors of it by hauing these things applyed against them the Lord careth not for this for he will soone come to giue them their payment for all so that the faithfull may bee comforted and the more setled in righteousnesse and holinesse◠thus some Bullinger Pareus And this indeed doth very fitly agree seeing the Booke left vnsealed to the reading and considering of all sorts is by the wicked but contemned they being no whit the more moued to a reformation Andreas Tho. Aquin. Some will haue these words to be spoken prophetically as if the Lord expected none other euent but a neglect of this prophecie amongst the wicked who would not be reformed at all hereby for thus it is plainly spoken in a like case in the Booke of Daniel Many shall be purified Dan. 12.10 Napier Eccles 11.9 but the wicked shall doe wickedly Some hold it to be ironicall as that in the Preacher Reioyce O young man in thy youth and walke in the wayes of thy heart c. but know that for all this God will bring thee to iudgement It is not amisse to follow any of these Expositions but I preferre the second vnderstanding the words as propheticall and withall I thinke that they haue reference to the former words about leauing the Booke vnsealed sealed for the speech concerneth alike the godly and the wicked and therefore cannot be ironicall Whereas the righteous are bidden to be righteous still Popish Expositors turning it Let the iustified be yet more iustified thinke that they haue a ground here for the increase of iustification after that a man is by faith iustified he may by his good workes make himselfe more iust but for so much as the righteous here is opposed to the vniust spoken of before and the holy to the filthy such righteousnesse must needs be vnderstood as is contrary to vnrighteousnesse viz. righteousnesse in fact and not the righteousnesse which is by faith wherein a man may and ought to grow daily but neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus rightly expounded for it is still noting perseuerance herein and not an increase of it for thus this word is vsed Vers 3. There shall be no curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chapter 10. the Angell sweareth That time shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 3.12 After this the Lord Iesus being described and they which shall be shut out of this City againe mentioned and the contents of this booke confirmed there is an inuitation to drinke of the water of life made to all that will Vers 17. Vers 1◠17. I am the root and the off-spring of Dauid and the bright morning starre And the Spirit and the bride say Come And let him that heareth say Come and let him that is a thirst come and whosoeur will let him take the water of life freely Christ calleth himselfe the root of Dauid in respect of his Diuinity and his off-spring in respect of his humanity and the bright morning Starre for the light of comfort which wee haue by him before the Sunne of glory ariseth that shall bee reuealed The Bride is the Church the Spirit speaketh in the
A Catalogue of those Authors out of whom any thing is taken in the following Expositions AMbrosius Artopaeus Augustinus Anselmus Athanasius Aretius Adam Sasbout Alcasar Ambros Compsae Abbot Andreas Alphonsus Arethas Abbas Ioachim Basilius magnus Beda Brightman Beza Bernard Blasius Viegas Baronius Bibliander Bullinger Bellarmine Beard Brocardus Chrysostomus Clemens Alexand. Cicillus Alexand. Caietan Caelius Clemens 1. Chitreus Collado Catharinus Dydimus Dionysius Dent. Epiphanius Eusebius Erasmus Forbs Franciscus Breus Fox Fulke Faber Stapul Franc. Lambert Gregorius Magnus Glossa Ordin Glos Interlin Graeca Scholia Gagnaeus Giffard Gorran Grasserus Hieronymus Haimo Herodotus Hugo Irenaeus Iosephus Ioan. Leonard Illiricus Iunius Luther Lioy Lyranus Lorinus Methodius Marlorat Mason Nicephorus Napier Osiander Oecumenius Origen Orosius Petrus Aureolus Pareus Petrus Damascen Piscator Petrus du Moulin Pirkins Primasius Pannonius Prosper Aquitan Ribera Rupertus Richard de Sancto Victore Ruffinus Syrus Interpres Strabo Sebastianus Meyer Sixtus Senensis Scaliger Sabellicus Suarez Sleiden Surius Thomas Aquinas Tertullian Ticonius Tremelius Tossanus Turrianus Vict. Zeger Viterbiensis Victor Vticensis Victor Antioch Whitaker TO THE HIGH AND MIGHTY CHARLES by the grace of God of great Britaine France and Ireland King Defender of the Faith c. Grace Mercy and Peace in Christ Iesus DRead Soueraigne for so much as J haue now a long time deuoted my selfe by writing to doe some seruice to this Church whereof the great God of Heauen hath made your Maiesty vnder his Sonne Christ supreme Head and Gouernour J haue thought it my duty now that by the Diuine assistance J haue finished this difficult Worke which is the first that J haue put forth since your Maiesties auspicious comming to the Crowne to present it to your Royall hands as being the best way that J haue to expresse my vnfained hearty loue and affection and exceeding great ioy for the happy Inauguration of another very Dauid againe for courage after such a Solomon for wisdome of another Iosuah after Moses after a Writer a Fighter of the Lords battels Onely J pray that he who alone moderateth the warres would likewise grant Victories to our Iosuah and to his Forces and Confederates that no idolatrous Amorites may be able to stand before him but now that their wickednesse is come to such an height they may be confounded and dissipated This must be their end as the Fountaine of all profound wisdome did long agoe reueale vnto Iohn neither can it bee long before they come to this end as the following expositions vpon Iohn I hope will make plaine to euery intelligent Reader The Reuelation the expounding of which is the chiefe part of this Worke was a Booke into the mysteries whereof your Maiesties Father of blessed memory delighted much to search as appeareth by that most worthy Monument which he hath left to all posterities hereupon and I doubt not but your Maiesty being Inheritor not onely of your Fathers Dominions but also of his Vertues is likewise affected with such holy Studies being indeed as a furtherance of courage and resolution so of true blessednesse as is peculiarly by the Spirit pronounced vpon this Booke saying Reuel 1.3 Blessed is hee that readeth and they that heare the words of this Booke The distractions of Kings I grant are great by reason of their manifold most important affaires yet it is the constitution of the King of Kings that they should haue his Word before them Deut. 17.18 and be reading therein all the daies of their liues that they might learne to feare God and not haue their hearts lifted vp aboue their brethren The marke at which he would haue them to aime is the feare of God and humility amidst so many and great temptations to pride and contempt the meanes to helpe to these glorious ornaments is daily reading My hope therefore is that my seruice tendred in this kinde though by the meanest amongst many will not be vnacecptable to your Royall Maiesty but that notwithstanding the great and diuers present distractions there shall be some times spared to meditate vpon these Expositions That speech of Chrysostome was notable to secular men Chrysost conc de Lazaro making their continuall worldly imploiments a Supersedeas to the reading of the Scriptures What sayest thou O man that thou hast no leisure by reason of thy worldly businesses to reade the Word of God the more thy distractions are the more need hast thou to reade that amidst the tossings of these tempestuous waues thou mayst enioy the perpetuall comforts and directions of the Scriptures Theodosius the second Theodos 2. though his distractions could not but bee great through the amplitude of his Dominions yet spared so much time in his priuate Closet to the Word of God that hee wrote the new Testament ouer with his owne hand and Alphonsus Alphonsus King of Spaine and Naples is said to haue read the Bible with the ordinary glosse fourteene times ouer Which things J mention not most Gracious Soueraigne but onely to adde fuell to your fire and oyle vnto your flame that the zeale which your Maiesty is well knowne to haue vnto the Word of God and to the truth therein set forth may bee yet increased till it commeth to be doubled as the spirit of Elijah was vpon Elishah For what seruice is there that wee the Ministers of Christs Gospell can doe comparable to this of seeking the through Sanctification of the Lords Anointed ouer vs and of polishing the rich Diamonds of grace vpon his Crowne that they be more and more resplendent and shining The bent of our Prayers both publike and priuate is daily this way and therefore let my Lord the King pardon the zeale of his seruants if when they can get any opportunity their exhortations bend this way also We reade of Gods blessings vpon the people of Israel vnder Dauid Solomon and Iosiah and generally how in the dayes of all the godly Kings and Gouernours that haue beene the Graces shining in them haue beene so acceptable as that the Lord hath delighted to doe good to the whole Kingdome for their sakes Your Maiesty is the very breath of our nosthrils and the light of our eyes that great Tree mentioned in Daniel vnder which we your Subiects as beasts and birds doe shroud our selues and make our nests being alone worth 10000. of vs. Jt is therefore the height of our ambition in our inward desires and outward endeuours that your Maiesty may be vpright hearted and valiant as Dauid wise as Solomon and of ardent zeale like vnto Iosiah And to this end doe we presse as into the Court of Heauen by our Prayers so into your Maiesties Court with Exhortations Treatises Discourses and Expositions not passing for any toile and labour any carping and cauilling of censorious Critikes or any enmity of Sycophants so that what we doe may be cordiall to him to behold whose vertues increase with his yeeres our eyes and hearts are all fixed The times are
vers 24 25. IVDE Verse 4. For certaine men are crept in which of old were proscribed vnto this iudgement c. THe only difference amongst Expositors here is Mâ—yâ—r to what time these words proscribed oâ— old haue reference Oâ—cumen in Iâ—d Some referre them to the Apostles and to our Sauiour Christ as if it were meant that they were spoken of by them long before both by Peter and Paul when they say that such seducers shal come in the last daies Ad. Sasboul and by Christ when he saith Many shall come in my name and deceiue many Some referre these words to the Prophets as if they had spoken of them and of their condemnation long agoe for in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed Rom. 15. Whatsoeuer was written afore hand was written for our learning in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this doth certainly pertaine to the old Testament So likewise Gal. 3.1 the same word is againe vsed Before whose eyes Christ Iesus hath beene plainly prescribed that is written of before in the Prophets according to Ierome 〈◊〉 Heb. 1. Likewise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimateth a thing not a little before done but long agoe as where it is said Many waies and in diuers manners God spake of old by the Prophets Lastly Tho. Aâ—â—inâ—s Gâ—oâ— â—â—duâ— Faber Stap. â—â—â—cator Perkâ—â—s the examples subioyned of the Israelites Sodomites and Angels falling c. are all out of the old Testament by which these Heretikes seeme to be prefigured Lastly some referre these words to Gods preordaining of them from eternity vnto condemation as if the names of all reprobate persons were written in a booke And vnto this last doe ours generally subscribe Gagneus One vnderstandeth the words both waies they were both spoken of before and from eternity appointed to this reprobate sense in which they doe such filthy and abominable things And this being appointed of old by God to this iudgement Bezâ— as one obserueth is well interposed here to stay the mindes of Christian people if they should bee discouraged when they should see some of their owne profession to turne such monsters for nothing came to passe herein but what in the diuine prouidence was long agoe appointed the very names of all the seducers being as it were from eternity set downe in a booke and therefore true Christians might bee glad that they were thus laid open that they might the better beware of them For mine owne part I doe not see any such necessity of expounding it of the prescience and eternall decree of reprobation though I doe not doubt but that such a decree there is as may be gathered from other places Rom. 9. 1 Pet. 2.8 1 Thess 5 9. For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may haue a good construction though we goe no further than to the Prophets and Apostles yea hee doth almost plainly explicate himselfe to meane thus v. 14. and 17. And to the same effect it is spoken by Peter 2 Pet. 3.2 Remember the words spoken before by the Prophets and Apostles c. and by Iohn As ye haue heard Antichrist commeth 1 Ioh. 2. â—8 When by the Prophet Esay it was written that hearing they should heare and not vnderstand c. they were prescribed to this iudgement of being hardened in their infidelity and sinnes that they might perish euerlastingly Mat. 13. â—2 Act. â—â— 25 Grâ—â—â—â—◠〈◊〉 Dydâ—â—rs â—â—â—ss Tâ—â—â—oâ—â—i bâ—â—â—us 〈…〉 quanâ—â—◠〈…〉 viâ—â—ret assâ—â—â—◠〈…〉 Occuâ—â—â—â— â—uâ—â—er Faber Sâ—â—â—â—d 〈…〉 as both our Sauiour Christ speaketh in effect and S. Paul also They turne the grace of God into wantonnesse that is as all consent by taking liberty to follow fleshly lusts and pleasures because of the grace of God in Iesus Christ pardoning all our sinnes and iustifying vs by Faith in his Name defending themselues in their silthinesse hereby according to their name Borborites and denying the only Lord God and the Lord Iesus Some expound these words generally of denying the Lord the teacher of chastity and holinesse in their liues which precepts whilst the Nicolaitans and other impure heretikes of those times followed not but had their night meetings vnder a pretence of Religion to goe promiscuously together to the committing of filthinesse they did in effect deny him Others hold that their heresie more particularly is here pointed at denying Christ to haue beene truly borne to haue truly suffered and risen againe and affirming that hee was not Christ but patronimically hauing a name deriued from the supreme Christ but not hauing the essence Epâ—â—hâ—nâ—us as they of the Schoole of Simon held And this seemeth most probable the other too generall Touching the Lord here twice named all that I haue seene expounding this place by the like in Peter 1 Pet. 2.1 vnderstand onely Christ Iesus as here meant and therefore render the words thus Denying the onely Lord who is God and the Lord Iesus Christ the vulgar Latine leaueth out God and readeth Lord in the first place Tho. Aquin. solum Dominatorem the onely Dominator which Christ is expounded to bee by reason of that generall Lordship which hee hath ouer all things and Lord in the second place in respect of vs that are Christians whom he hath in mercy redeemed to be his owne But I can see no reason why we should restraine this of Iude by that of Peter seeing although he taketh many things here out of Peter yet by his Apostolicall liberty he is free to enlarge that according to truth wherein he hath spoken lesse And seeing those filthy Heretikes did not onely erre in the true Doctrine touching God the Sonne our Redeemer as hath beene shewed but also touching God the Creator by bringing in others that made the celestiall Orbes and this inferiour world according to Epiphanius Epiphanius it will be more genuine and agreeable both to the words of the Text and to the History of those heresies by the onely Lord God to vnderstand the Father the Sonne yet not being excluded as neither is the holy Ghost when hee is said to be the onely Lord but all others to whom this honour hath beene ascribed to haue beene partners with him in that great worke of Creation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued from binding and signifieth one that ruleth ouer things as if hee had them tied with bands and so if the word Lord first named be applied to all things the second to the faithfull they will most fitly agree Touching the examples here subioyned Vers 5 6. Perkins I would put you in minde knowing this once c. that is knowing it and not changing so that being once knowne it is alwaies knowne the vulgar Latine hath it I would admonish you once knowing all things much differing froÌ„ the originall It seemeth to me that the word once hath reference to the second time afterwards named and that
whites note their familiarity with this great and glorious Lord to which they shall be receiued Quest But how are they said to be worthy Answ Bullinger To set forth their excellency aboue others for those graces which did shine in them not for any merit which they had For when any speech is vsed wherein mans merit may come in question the best are said to be vnprofitable seruants He speaketh therefore as a Captaine giuing reward vnto his souldier and saying Thou art worthy which is spoken to incourage him not to set him on to plead his merit and to require it therfore Wouldest thou then be made partaker of this grace keepe thy garments from defilement flie whatsoeuer might disparage thy Christian profession in word or deed Quest 4. Vers 5. What is meant by the cloathing with white garments againe iterated to such as ouercome and by the booke of life out of which he promiseth not to blot their names and that he addeth I will confesse his name before my Father and before his Angels Answ About this there is little difference but Pareus doth most fully resolue all these doubts Here are three things promised First to be cloathed with white raiment which is againe iterated for the incouragement of all others besides those few of Sardis before commended and that this glory might be the more highly esteemed hee sheweth Secondly that it shall be eternall I will not blot his name out of the booke of life that is he shall liue thus glorified for euer and to set it yet forth the more he addeth Lastly and I will confesse his name c. that is this glory and bright shining shall bee accompanied with the praise of the Iudge declaring euery mans vertues and graces by name which is no small accession of honor especially being done before God and the assembly of all the holy Angels So that here is but one the same reward before propounded answerable to the vertue in some of Sardis commended but further amplified for the excellency thereof Touching the booke of life The Booke of life and blotting out of it reade at large in my second part Text. 20. Rom. 9.3 The sixt Epistle THe sixt Epistle is to the Church of Philadelphia in seuen verses viz. 7 8 9 10 11 12 13 being altogether commendatory and consolatory against the pretended Iews the reward promised is to be a pillar in the Temple of God and to haue the Name of God of the City of God and of Christ Iesus written vpon him Quest 1. What is meant by this description of Christ Vers 7. Hee which is holy hee which is true he which hath the key of Dauid he which openeth c. and why is he thus propounded to this Church Answ This description is taken out of the first Chapter though not word for word yet in effect being the same which was there reuealed his pure white head set forth his holinesse and purity vers 14. He is said to be a faithfull witnesse and therefore hee which is true vers 5. and to haue the key of hell and of death which differeth not much from this of hauing the keyes of Dauid vers 18. There is no difficulty in the two first epithets but in that hee is said to haue the key of Dauid c. some vnderstand the key of knowledge which is ascribed vnto Dauid as a singular Prophet Ric. de Sancto victore Rupâ—rtus c. who had the knowledge of all points of diuine learning as appeareth in the Psalmes wherefore it is called Dauids key for the Prophets key hee being named for them all This howsoeuer it may seeme to haue some ground because our Lord speaketh elsewhere of the key of knowledge Matth. 23. yet because it is called Dauids key to whom singularly so much knowledge is no where ascribed but rather to Salomon and because the words following of opening and shutting doe not agree to knowledge it cannot be receiued as the true sense Beda Bullenger Pareus Brightman Others therefore by the key of Dauid vnderstand the power of a King such as Dauid was and to set forth the same Kingly office in Christ hee is often called by the name of Dauid the words seeme to be borrowed from Es 22.22 which place maketh it plaine for power and authority subiecting all things For thus the Lord Iesus ruleth ouer all receiuing into grace and so to glory whom he pleaseth neither can all the Deuils in hell hinder him and shutting out whom hee will and to such none can giue entrance And as he hath the keyes so he giueth them to his ministers not to haue his power but to become his instruments to declare who are admitted and who are shut out of the kingdome of heauen and to receiue by baptisme into the Church all the faithfull and to shut out by excommunication the obstinate sinners when he saith To you I giue the keyes of the kingdome of heauen c. Wouldest thou then not haue the kingdome of heauen shut against thee but opened vnto thee seeke it of Christ who onely openeth and shutteth and thou shalt not need to regard the Pope who taketh vpon him to be the keeper of this key for if hee or any minister of God shut out such as to whom Christ openeth or contrariwise he shall bee iudged as a vsurper but the godly are no whit the more shut out hereby There are other expositions of this key some vnderstanding it of Christ himselfe who as hee is sometimes said to be the doore so here the key some of Christs Crosse and some of repentance but for so much as I doe fully rest in the second exposition I omit to examine these Touching this title particularly directed to Philadelphia the contents of the Epistle an open doore being therein mentioned make the reason hereof so plaine that I shall not need to speake further of it He putteth them hereby in minde that that beginning of publishing the Gospel and opening the secrets thereof amongst them was by his power neither should any euer bee able to put it downe againe That when they should consider their owne small strength and the power of their aduersaries persecuting the Gospell they might not despaire of the proceedings thereof but confidently expect the continuance of it to the end of the world Quest 2. Whether was this Church of Philadelphia without all fault Vers 8. because here is no reproofe but altogether commendations and what Church at this day may most fitly bee compared vnto it Answ To the first Bullinger answereth well that a right and sound faith doth couer ouer and hide all infirmities in manners without which it is not to be doubted but this Church was yet not taxed because not imputed for there is no condemnation to those that are in Christ Iesus The word Philadelphia signifieth brotherly loue the situation of this towne was neere the sea in the countrey of
the Lydians and much subiect to earthquakes but the Christians there were stedfast in the true faith Touching other Churches in these latter dayes hereby set forth one constantly holdeth Brightman that by this Church is figured out the most reformed Churches of France Scotland Belgia Heluetia Geneua c. which haue but a little strength and are full of brotherly loue But on the contrary side Viegas another giueth vas an him of the society of the Iesuites figured out here and alleageth to this purpose a prophecy of Ioachim Abbas who liued about ann 1200. who saith Ioachim Abbac de Philadelphia The Church must conceiue a certaine new spirituall vnderstanding or else an off-spring spirituall aboue others that is the very order which Iesus doth designe which order indeed amiable and famous aboue others that went before it shall be initiated in the sixt time c. For the first I haue already shewed my reasons why I doe not embrace it where I spake generally of these seuen Churches for the second it is a wonder that the Iesuites so generally iustly hated of all the world should dote so much in the conceit of their owne excellency as to intimate a conceit of any such honour belonging to them seeing the faith which they stand for it a new corrupt and erroneous faith and the meanes which they vse to propagate it are farre differing from the maners of a Philadelphia that being all loue they all cruelty and bloud-shed and the greatest incendiaries of kingdomes that euer were As for the authority produced these words might as well bee vttered by the spirit of errour to make such an abominable order the more venerable as that grosse errour about the Trinity was maintained by him in his booke against Peter Lombard wherein he denyed that the essence of the Trinity is one and was therefore condemned by their owne Lateran Councell There is a third opinion followed by most that neither this nor any other of these Churches are typicall but onely in them all others of like quality are instructed admonished and incouraged and so in Philadelphia I thinke most properly the reformed Churches of all countreys are spoken vnto for here a doore to vtter the truth and to vindicate it from Popish errors is opened and though now thanks be to God our strength be not contemptible yet in the beginning for diuers yeeres it was but little when the Albingenses and Waldenses and Wicklife in England and Iohn Husse and Ierom of Prague in Bohemia and afterwards Luther in Germany had this doore opened vnto them This time was so long being about foure hundred yeeres that things being weighed with humane reason it might well bee expected when it should haue beene shut againe and neuer more bee opened and therefore needfull was that comfort that none should be able to shut it To make a separation amongst these Churches for outward things as Brightman doth the faith of them all being so consenting as appeareth by the harmony of our confessions so as that Sardis should figure out the German Churches following Luther Philadelphia the Geneuan c. following Zwinglius Laodicea the English being more Pontificall this separation I say of those who doe all constantly stand against the corruptions of Popery is vncharitable and improbable If wee should goe about to parallel Churches of after times with these seuen the Church of Rome doth rather seeme to be a fit parallel to Sardis and some Iuke-warme state yet for to come to Laodicea when Popery being put down the fire of feruency in standing for the truth shall goe out for want of stirring by contentions for whatsoeuer the indifferency of some particular persons amongst vs is yet our State thankes be to God is feruent for the maintenance of the truth and against Popery as our Parliament lawes doe declare As for the other foure Churches I mislike not in some respects to parallel the Primitiue Church with Ephesus Smyrna with that in the Arrians times according to Forbs and Brightman But for Pergamus and Thyatira they seeme to set forth none other but the Church of Rome considered with her Prophets and Prophetesses the head of them being Popes Negromancers with their lying signes and among them that infamous woman for whoredome Ioane by name which called her selfe Iohn and is knowne to haue sitten in that Chaire For I cannot see how any can be more fitly compared to Balaam in Pergamus and to Iezabel in Thyatira than these Quest 3. Who are they which call themselues Iewes but are not Vers 9. that shall be brought downe to worship before Philadelphias feet Answ For answer to this see Chap. 2. vers 9. Onely wee may adde thus much further here that for so much as the reformed Protestant Churchesd are figured out by Philadelphia the Papists which are the greatest enemeis vnto them may truly be said to be figured out by these Iewes For as they gloried in the name of Iewes and in the antiquity of their legall seruice and worship and sought to bring Christians into contempt for the nouelty of their religion branding them with most ignominious names so the Papists glory in the name of Catholikes and beare themselues vpon the antiquity of their religion disgracing what they can both by railing speeches and by the imputation of nouelty the true reformed religion And as the Iews were the most infest enemies of Christ of all others so the Papists of the truth consequently of Christ thus approuing their Pope to be that Antichrist and their Church that Babel which shall be brought downe in Gods good time before the now despised Protestants as the Iewes before Philadelphia That Babel which is afterwards shewed to be fallen is Rome and Popish Rome God willing shall bee proued in the proper place by inuincible reasons Chap. 17. and 18. Quest 4. What is meant by the houre of temptation which shall come vpon all the world and in what sense is it promised Vers 10. that Philadelphia shall be deliuered here-from Answ It is agreed by all that this houre of temptation was the time of persecution by the heathen Emperours from which no countrey was free But by some more restrainedly Brightman the persecution of Traian I hold it to bee spoken generally of all the time of persecution against euery part of which they had need of comfort and support Bullinger One saith that it may be vnderstood either of the danger by heretickes through their corrupt doctrine or by persecutors I preferre still the first of persecution but there can be no errour in this All the time of persecution is called but an houre to shew the shortnesse of it being compared to the time of ioy afterwards in heauen And it is called temptation or triall to shew that they needed not to feare it as a meanes to destroy them for they should onely bee tried and so bettered as gold that is tried in a
marke name and number are all one and therefore readeth it Chap. 15.2 The marke of the number of his name I cannot see how the distinction before named should stand because the very marke is receiued by all great and small rich and poore and therefore not by Princes and the Clergy onely And if the marke were a diuers thing from the name or number of the name it would haue beene as needfull to set men a worke to finde out all three as this one of the number of the name I subscribe therefore to Bullinger and Napier touching the identity of these three Touching the name and number of the name wee shall see more in the next question Note from that which hath beene already said Note that the cursed instruments of the deuill can goe farre in shewing signes and doing acts of great power and therefore wee ought to take heed of being deluded hereby yea by Gods permission they kill and shed the bloud of such as withstand them whereby we may gather a certaine marke of an Antichristian spirit communicating with the great red Dragon and by consequence of the communion that the bloud-sucking Papacy hath with him Quest 7. What name is set forth by these Greeke letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 18. which are said to be the number of the name of the beast and yet the number of a man Answ Before we come to the resolution of this question something is to be premised touching the words of the Text First it is said to be the number of a man Richard de Sancto victore Pareus according to some because man may compute it these numbers being to betaken not as mysticall numbers as some others in this booke of the Reuelation but for so many as these numerall letters doe by the vsuall account of men set forth and therefore one expoundeth these words as an explication of what was said before let him that hath wisdome finde out the number Ribera for to number is the point of a man not of any other creature which is void of vnderstanding according to others the number of a man Arethas because a familiar and ordinary name amongst men according to others the number of a man Beda not of any deuill or other creature for no such is to be vnderstood though he hath beene hitherto spoken of as a beast and to this last doe I subscribe as plainly thwarting that fond popish conceit that Antichrist should be begotten by the Deuill for as touching his generation he shall be but an ordinary man as others are An ordinary name it is vnlikely that it should be because by it Antichrist is to be knowne from others so as he could not be by his name if it were common to other men also neither needed there any such caution to say that the number is of a man as hee doth vsually vnderstand numbers which other creatures doe not for this is a thing commonly knowne without admonition and it is implyed in the words before that he must be a man and a wise man that can cast vp this count Secondly touching the numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pareus maketh mention of some that reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. lib. 5. c. 25. but all Greeke Copies are otherwise some reade it in words at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Latine Copies and Arias Montanus But Ireneus affirmeth that these letters are found in all Copies and inueigheth against the changers of the letter For the seuerall expositions of this number it were but lost labour to recite all I will therefore name some onely referring him that desireth to see more to other Writers Bullinger Balaeus lib. 3. de act Pontif. Some thinke that this number setteth forth the time when Antichrist began but that being ann 606. here are threescore yeeres more neither could by the time the marke of the beast be found out and his name as by this number Most therefore hold that these be the numerall letters of his name not precisely to be found therein letter for letter Pareus Fox Napier P. du Moulin Grasser c. Brightman but such letters as amount according to the Greeke numbring to this number and hereupon diuers men haue inuented diuers names which I spare to mention but that which the most learned and iudicious of our side doe generally rest vpon is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found first in Ireneus and the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming to the same number Fox findeth this number in this name in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I confesse doth moue me much for the reuerence of so many and graue Authors but seeing this number of 666. is not set forth in words as the number of them that follow the Lambe chap. 14. and of the sealed ones Chap. 7. I cannot be perswaded that the Spirit would haue vs looke barely to this number but to the very letters here vsed And indeed as long as we goe this way to worke in finding out this number we shall neuer be able to conuince the aduersary there being so many names more containing this number though all circumstances here considered some name agreeing to the Pope is most probably the name here meant Forbs It is not without cause therefore that one doth so much wonder that so many graue and learned men should be carried away in this manner howsoeuer I like not his coniecture neither that the number of the name of the beast is compounded of sixes in opposition to the number of those that follow the Lambe who are counted by twelue thousands Chap. 14. Chap. 7. of euery of the twelue Tribes intimating that the followers of the beast are not any of this number but rather a building reared vp by Satans chiefe instrument as sometime the golden Image of threescore cubits height and six cubits bredth set vp by Nebuchadnezzar and not of that building called the new Ierusalem Chap. 21. consisting altogether of twelues For the scope of setting downe this number is not to shew that the followers of the beast are opposite to the followers of the Lambe or of the Deuils stirring vp for this hath beene already made plaine enough in that the Dragon is said to giue the beast his power and all are said to follow him but onely such as haue their names written in the Booke of Life But the intent here is to teach vs a marke or name whereby all that are wise may certainly know him and beware of him Viegas Bellarmine The Papals to keepe men from searching too farre herein teach that it is impossible to know his name before that he be come which time taking for granted that it is not yet all search hereafter after may seeme to be vaine For
Church making her to long after his comming for her full redemption he that heareth who is inuited to say likewise is euery one that heareth this Prophecie and what a ioyfull estate the faithfull shall be in in Heauen For he cannot but wish and desire for this day Let him that is a thirst come as he longeth after the comming of the Lord to the perfecting of his happinesse so let him come to the Lord by faith and obedience and let him that will this is added to note not that by the power of his owne will he can doe thus but that his will must be sanctified and of vnwilling he must become willing God working in him a new will and new desires before that he can come vnto Christ this Fountaine of liuing water That which followeth is added as a necessary muniment vnto this and to all the bookes of holy Scripture against forgers of the Word of God which the Spirit did foresee would bee in after times Vers 18. For I testifie to euery man that heareth the words of this Prophecie if and man shall adde to these things God shall adde to him the plagues that are written in this Booke c. Vers 16. These are the words of our Sauiour Christ who had before spoken of his Angell whom he sent to testifie these things and therefore in the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I witnesse together Touching the rationall particle for some omit it as redundant but it is of great force to argue a necessity of attending to and reuerently regarding what is here set forth For that must needs be of great consequence which is guarded with such a caution If testimonies be alleaged onely to proue the truth of a thing it doth not so much moue to consider of it but it being auerred to be such as that it is danger of death to depraue it any way all men will beginne to attend vnto it as handling matter of life and death And what is spoken of this Booke by the like reason is well applyed by our Diuines to all Bookes of holy Scripture for why is it so dangerous to take away or to adde vnto this Booke but because it is of God And is it not as dangerous then to intermeddle in this kinde with any other of the Bookes of God such as all the Bookes of Scripture are But it is well added to this as the last as the charge of not putting to or taking away from the Bookes of Moses is added in the last of his Bookes Bellarmine excepteth against this inference Deut. 4. holding that the threatning pertaineth only to the detractors from or adders to this Booke and necessarily for otherwise with what colour could they obtrude to the people of God vnwritten traditions as being of equall authority with the Word of God How durst they take away the Cup in the holy Communion and the second Commandement out of the Decalogue and with such audacity change our Lord in many places into our Lady with many the like corruptions With what face could they hold and maintaine that all things necessary to saluation are not set forth in the holy Scriptures when as they are so compleat as that there may be no addition made vnto them But this exception will doe them no good when God shall iustifie his care to be a like tender ouer all other Bookes of Scripture as ouer this diuine Booke And that these words may be certainly knowne to be the words of Christ Vers 20. Saint Iohn saith for conclusion Hee which testifieth these things saith Surely I come quickly Amen Euen so come Lord Iesus For whose comming that we may be the more fit let vs acquaint our selues with the things herein contained sith they are left vnsealed to vs to this end and purpose and being acquainted with these mysteries which being explained as through Gods assistance thou hast them here presented vnto thee doe so euidently shew the Pope to bee Antichrist and his estate together with all that follow him to bee damnable halt not betwixt two opinions but bee a resolute reformed Catholike nothing doubting but certainly expecting their finall ouerthrow and confusion and thine owne deliuerance and euerlasting saluation which let vs all pray with this our blessed Apostle that it may come quickly Amen Trinuni Deo gloria Errata In the Catalogue of Names for Cicillus read Cyrillus PAge 27. for doe reade to p. 31. wandring r. wauering p. 44. or r. 2. p. 60. Ioh. 24. r. 2. p. 78. his r. has in marg p. 92. aninū r. animū in marg p. 104. run r. cun p. 140. was r. as p. 163. Secutoro r. Secuturo in marg p. 177. onus r. vnus in marg p. 183. word r. world p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. X. p. 485. Pope r. pompe p. 493. vilitate r. venerate p. 5 14. which time r. after which time