and Interpreters of the Revelation and thus I have freed this Booke from a three-fold slander first as if it were not Canonicall secondly obscure as not to be understood thirdly of neglect as if for this cause the worthiest Divines had hitherto shunned the interpretation thereof There remaine two other scandals to be taken away one of the order that this Booke is the last of the New Testament the other of errour that it containes somethings not agreeable to Apostollical Faith both these clouds will be dispersed by the consideration of the dignity of this Prophesie which like the Morning Starre above the rest shineth most clearely among the other Bookes of the New Testament What therefore respects the Order so farre is it from diminishing the worth of the Booke in any kind as it the more commendeth the same For it is in very deed a divine Seale by which the Holy Ghost was pleased not without-reason to close up both the Old and the New Canon of the divine Scriptures which manifestly appeareth from that propheticall Protestation at the end of the Booke by which such are pronounced blessed who observe the words of this Prophesie the falsifiers on the contrary that presume to adde or take ought there-from are threatned with curses for unto them that adde Rev. 22.18 God shall adde the plagues that are written in this Booke to them that take away The Canonicall authority of the Revelation confirmed from the order thereof God shall take away his part out of the Booke of Life and out of the HOLY CITY and from the things that are written in this Booke What could be expressed more honourable concerning this Prophesie for if it be unlawfull to adde ought therto then certainly in all respects it is absolute perfect divine and the word of God unto which nothing without impiety may bee added by men Againe if nothing may be taken away from the same then it is Sacred inviolable divine and the word of God which onely cannot bee broken Ioh. 10.35 Thus we see that the Canonicall dignity of this Booke is established by the order it selfe And hereby it is plainly made equall with the divine Bookes of Moses himself Deut. 4.2 12.32 the Prince of Prophets For as those because they are the first of the Sacred Canon are often confirmed with this Seale Ye shall not adde unto the word which I command you neither shall ye diminish ought from it c. So this Booke as it were closing the Holy Canon is confirmed with the like Seale that nothing may bee added to it nothing taken away from it As Moses therefore was the Chieftaine of the Prophets leading the first rankes So John was chiefe of the Prophets closing up or leading the last rankes and here I willingly assent to Bezas opinion most solidly and truely affirming that it seemed good to the Holy Ghost to gather into this pretious Booke In praefat Apoc. those things which remained to be fulfilled after Christs comming of the praedictions of the former Prophets and also to adde some things so farre as concerned us to know Praefat. in Daniel A like honourable Title that worthy Divine JOHN OECOLAMPADIUS giveth unto this Booke That it is the best Interpreter of all the Prophets Neither will I speake more touching the order save this one thing that in it appeareth also a manifest reason of time When the Revelation was written For it is the last Booke of the New Testament not because it is last in dignity but in time For Ierome writeth that Domitian raising after Nero the second persecution against the Christians Iohn wrote the Revelation in the 14. yeer of his reigne in the I le called Patmos In vita Iohannis With whom Irenaeus a most ancient Writer doth agree affirming that John saw the Revelation not long before his time but almost saith hee in our age towards the end of Domitian his Empire Lib. 3. c. 25 Wherefore the Apocalyps was written in the ninety sixth yeer of Christ after all the other Bookes of the New Testament were written For Iohn out-lived all the Apostles and Canonicall Writers and lived as Sophronius records untill the third yeere of Trajane which from Christs birth was Anno 102 and after his passion as Ierome recordeth 68. In vita Iohannis and from the destruction of Jerusalem 25. Now whereas some affirme that Iohn wrote his Gospell after the Revelation it is without any probabilitie But we come to speake of the utility of the Revelation This Booke doth excellently shine forth in point of doctrine for it truely teacheth the Propheticall and Apostolicall Faith and much illustrates many articles of the Gospell The profitablenes of the Revelation or common places In speciall it proveth the eternall Deity of Christ with such weighty arguments as scarcely more excellent are to be found in any other part of Scripture absolutely ascribing unto Christ many attributes which are onely proper unto Iehovah viz. that he is Alpha and Omega the first and the last the beginning and the end the Almighty that the Lambe standing in the Throne of the Deity equall in majesty with the Father is worshipped by all the Heavenly Inhabitants that he judgeth the adversaries rules the Nations with an iron rod that hee is the King of kings and Lord of lords c. It plainely also maintaineth the Doctrine of Christs Mediatorship and work of our Redemption through his blood calling him the faithfull Witnesse the First begotten from the dead Redemption of christ the Prince of the kings of the earth the Lambe slaine from the beginning of the world who hath washed us in his blood from our sins and made us Priests and Kings to God and the Father c. It sets forth the afflicted state and condition of the Church in this life especially in the latter times by evident types viz. that the woman bringing forth a Man-Child the Ruler of the Nations shall be driven into the Wildernesse by the Dragon and the Beast where she shall remaine hid from the sight of men when the two Witnesses shall prophesie against the Dragon and the Beast and shall indeed be slaine but being againe raysed to life they shall bee taken up into Heaven c. By which verily it is manifest that nothing else is signified then that the Church in Antichrists reigne shall bee obscure and secret in the wildernesse being oppressed in Babylon it selfe the Seat of Antichrist The flight of the Church into the wildernesse untill at length Babylon decaying shee being commanded to come out of her shall againe come forth and be seen of men By which that cavill is easily answered Where the Church was before Luthers time if the Papacy were not The Papacy indeed was the Apostaticall Church it was Babylon having nothing but the bare Name of the Holy Citie But the true Church lye hid as captivated and oppressed in the same
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
to the scope he applie it to the plagues and conversion of the Iewes But we are taught however Antichrist shall remaine with his Locusts yet when he shal be revealed his tyranny the power of the Locusts shal be so weakned that they shall not torment men any more or at least not so much as before they did The truth whereof we see through Gods mercie these hundred yeeres accomplished both in Germanie other kingdomes For now the biting of these Locusts is not so forcible but everie where that ancient power of those scorpions lies under contempt because the five monthes are ended And as Polydore Virgil writes perswades in his seventh booke Chap. 3. It would bee very profitable that these dregs of men as superfluous members of Christian religion were cut off utterly consumed that so they might no longer with their filthinesse staine the puritie of Gods worship And their torment He amplifies their torments from a similitude before spoken of ver 3. for as the power of Scorpions was given to the Locusts so their biting and torment is like unto that of Scorpions The paine at the beginning is indeed not great but suddenly so increaseth that if remedie be not had it will kill the person wounded within four and twenty houres even so howsoever at first men little regard the biting of these Locusts but give way to carnall reason and licentiousnesse yet at the houre of death all things appeare horrible and mortal 6. And in these dayes men shall seek death Another amplification of the torment taken from the most lamentable effect thereof by which mens lives are not onely made bitter but so detestable as that they shall preferre death of which all men stand in feare before life they shall I say desire to change life for death and good for evill Now this is not the property of men sober but mad noting how this biting shall infatuate and besott people no otherwise then as it ordinarily happens to such as are bitten by mad dogs Even so these little beasts with their stings have befooled the greatest kings and wise men of the earth as that they have suffered themselves to be dwawen lead set on work and sent wherever they would yea to be perswaded that black was white that life eternal was comprehended under the hood of Monkes that holie water purgeth sin quencheth the flames of purgatorie that so at least they might find some ease for their consciences the which notwithstanding they obtained not It is well knowen that such was the Germanes devotion to the Papacy and in their devotion such madnesse and in their madnesse such brutish obedience as that they would doe any thing how absurd soever so it were imposed by the Locusts in the Popes name for to redeem soules out of hell and purgatorie Insomuch that the Cardinal CAIETAN said as it is reported that if Luther had not been the Germanes at the Popes beck would have eaten like oxen hay for their provender And shall not finde it but death shall flee from them A further increase of sorrow they shall not finde remedie for their torments no not in death For there is no man but would rather once suffer death then to be tormented with perpetual fear and expectation eyther of purgatorie or the flames of hell fire Then shall that saying be in force Mors optanda magis sed enim sua funera passis Major ab extremo restat agone dolor Death wish'd is rather but her funerals beeing over From extreme torments felt Remaines a greater dolor Death shall flee from them because eyther through superstition or feare they be shall hindered from laying violent hands upon themselves The trembling therefore of these shall not be unlike the anguish of the reprobates mentioned in Chap. 6.16 who cried to the mountaines fall upon us and hide us from the face of him that sits on the Throne from the face of the Lamb. Notwithstanding the judgement of the last day is not here as yet treated of but thereunto are compared the torments with which the Locusts tortured men that were not sealed Now the Lord Iesus keep us from the venome of such Locusts Their forme now follows 7. And the shapes of the Locusts The reason why they are thus lively expressed before our eyes as in a table is to the end we might the better take notice shun these pestilent creatures Their figure is so monstrous horrid not like the natural Locusts that the verie sight of such a monstre would affright a man neither may we imagine the description of this monstre to bee like unto that which Flaccus jestingly describeth in the beginning of his art Humano capiti cervicem pistor equinam Iungere si velit varias inducere plumas Vndique collatis membris ut turpiter atrum Desinat in piscem mulier formosa superne Spectatum admissi risum teneatis amici If to a humane head a painter should thus doe A horses shoulder joyne and sundry feathers too And that the members all did represent in show A woman faire above an ugly fish below The friends which came to see would laugh at it I trow But this monstre is formed of diverse those the crueller sort of shapes The whole form at the first appearance represents a fiery warlike horse having a mans face and hair of a woman but Lions teeth strong to rend asunder a breastplate of iron to bear off blowes the sound of his wings terrible the taile stinging as a Scorpion ready to hurt every one to be short not unlike to the Chimera or monstre in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Lion before a dragon behinde and a goat in the middle Now certaine it is that these similitudes are not to bee taken properly but mystically as wee have distinguished the forme of them in the analysis partly by their outward proportion as members body partly by their habit and armour and partly by their head by all which is signifyed the power and force of these beasts And it doth so fully agree with the Antichristian clergie as that nothing can bee more evidently spoken But now let us consider the particulars Like unto horses prepared unto battel Horses prepared for warr are wel fenced armed fatted having fierce riders on their backes thereby become very cruel with a blinde force rush terribly upon the enemy With the like cruelty these Locusts beeing fatted and pampered in their cloisters strengthened with the power of Abaddon their rider they furiously oppose the Gospell of Iesus Christ some by railing in their Pulpits by disputations pasquils c. Others by cruel counsels bloody designes as the histories of Emperours but chiefly of the Henries Fredericks Othoes have testified long agoe namely that they more frequent stables then temples better know how to handle bridles then bookes more fitted prepared to occasion and wage warre to the destruction of the Christian common
the Beast he Anno 1371. thundred out the everlasting Gospel in England both in his Sermons and Writings against Antichrist Wickliffes doctrines against Antichrist Balae Cent. 6. c. 6. viz. That in Christs Church there ought not to be any supreme Bishop That the Pope is not the Vicar of Christ but Antichrist that is his priviledges bulls dispensations and indulgences were idle fruitlesse and wicked that ecclesiasticall officers ought not to have civill authority That the Pope and his Clergie had violently taken the Keyes of the Kingdome of Heaven and that neither themselves entred into the same nor suffered others to enter he disproved transsubstantiation Masses offices canonicall houres and other vaine bablings he disallowed the Chrisme in Baptisme and taught that the faithfull were to be baptized simply with water according to Christ example he condemned auricular confession as also the Popish doctrine of poenitence satisfaction and worship of relicks teaching that the Saints ought not to be called upon because they also are servants he utterly rejected the Romish rites new shadowes and traditions he denyed that it was lawfull for any to adde any thing in matters of religion which was not comprehended in holy writ or to make the same more difficult which he complained that the Pope had done He thought that the glorious temples and all the pompe and worship of the Papacy together with the diverse degrees of the Clergie ought to be taken away condemning the orders of Monkes as superstitious impious and very hurtfull to true religion and therefore ought speedily to be forsaken he maintained that the Lords supper ought to be administred in both kindes He wrote as Aeneas Sylvius witnesseth more then two hundred volumes most of them against the Papacy and the wicked life traditions and abuses of Monkes c. To Wickleffe were joyned many excellent instruments in England Richard Killington Robert Langland and others Many in Italy also as Dante 's Marsilius Patavinus Franciscus Petrarcha began to take notice of the Romish Antichrist Wickleffe also left many disciples behind him who after his death which was Anno 1387. manfully opposed Popery A while after the the two witnesses in Bohemia John Husse and Jerome of Prague began more forcibly to oppose Antichrist and plant the everlasting Gospell in the Churches of Bohemia which yet flourish and grow to this day About the same time Nicolaus de Clemangis a man as Trithemius witnesseth excelling in divine and morrall discipline in many Books opposed the Papacy Trithe de scriptor eccles but chiefly in his book of the corrupt state of the Church of yeerly pensions not to be paid to the Pope of the Simony of Praelates c. Adde to these all the witnesses of the truth which are recorded in the Catalogue of witnesses Tom. 2. lib. 19. Now let us consider the actions of this Angell He flyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middest of heaven Like to the Angell who Chap 8.13 proclaimed woe to the world but this here is more prosperous for he publisheth not woes but the everlasting Gospell Middest of heaven that is say some through the middest of the Church Others openly so as he might be seen and heard of al like as such things are conspicuous which appear in the middle of heaven For however the foresaid preachers remained in their places and Churches yet their doctrine and writings were spread through the whole Church Brightmans conjecture I dislike not that by this flying betwixt both is signified the imperfection of the doctrine first published by these teachers for however they saw and reproved the grosser sort of errours in Popery yet in many things they clave unto the dregs of earthly rudiments so as they could not with full flight soare up into the highest heaven for as a man being on a sudden brought forth into the light who along while was in darkenesse lookes upon all things with dazeling eyes so they who many ages together were kept in the darkenesse of Popery could not behold the light of the Gospell but with dimme eyes Having the everlasting Gospell The message or thing published by this Angell he sets forth by an excellent title calling it the everlasting Gospell by which is declared the authority effect and constancie thereof Antichrist indeed will condemne this his preaching and writings as haereticall and full of poyson and labour by the authority of Councils to represse and refute them not by arguments but by fire and sword So did he to Wickleffe whom first he greevously vexed by the Masters of Schooles and afterward thrusting him out of England into Bohemia though he were againe recalled by the King he miserably persecuted him untill his dying day Neverthelesse he went on constantly in teaching and writing And after his death the Councill of Constance caused his body to be taken out of the grave and together with his Writings to be consumed with fire The like they did to the two witnesses John Husse and Ierome of Prague condemning oppressing burning them as haereticks with their books and doctrines Now howsoever the Beast affrighted the world with this tyranny and kept the same a while under his yoke neverthelesse he gained nothing by it For there remained some remnants in England and Churches in Bohemia who constantly maintained the doctrine of those Martyrs untill this day The everlasting Gospell could not be suppressed For it was the Gospell brought by the Son of God out of the bosome of the everlasting Father to wit glad tidings of the remission of sin righteousnes and life eternall freely to be given through the faith of Christ The Gospell I say not of yesterdayes rising as Antichrist calumniates but everlasting revealed indeed from the begnining to the Fathers and Prophets but at length fully manifested and consummated by the Son of God and henceforward shall remaine eternally Whatsoever therefore the Beast and his sophisters indeavour and bable to the contrary yet they shall never be able to overthrow and suppresse the same To preach unto the inhabiants of the earth The effects and lawfull calling of these teachers is here maintained The lawful calling of Evangelicall teachers Gal. 1.7 touching which if Antichrist shall plausibly moue any question as from whom they received this new Gospell what Church before them held this faith by what miracles they can prove their calling c The holy Ghost answereth They have the everlasting Gospell The which is one onely received from Christ and the Apostles and of old abundantly confirmed by miracles so that there is no use of new And they have it to evangelize the same that is to declare and preach it to the inhabitants of the earth They have therefore a lawfull calling to teach in the Church To them that dwell on the earth Thus the followers and worshippers of the Beast the adversaries of Christ are continually called First then the difficulty of their charge is intimated they must have to doe with the
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.
but John the Divine touching whom it seems to be uncertaine who he was because as Eusebius recordeth there were two Iohns whose Monuments were then at Ephesus viz. Iohn the Evangelist the Writer of the Gospell and of one Canonicall Epistle and Iohn the Presbyter or Elder the Author of the two latter Epistles and of the Revelation unto which opinion also Dionysius Alexandrinus in the fore-alledged place doth assent But verily that Presbyter is not called the Divine which Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of eminency was most deservedly by the Ancients attributed unto Iohn the Evangelist The title of Iohn the Divine whence it arose because none of the Apostles or Divines wrote more heavenly of the Deity of Christ Therfore the Kings Copie of Montanus expresseth the whole Title thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of the Holy Apostle and Evangelist Iohn the Divine the which whither it were prefixed by John himself or afterward by the Church is of no great consequence seeing it sufficiently appeareth that it is taken from ver 1 2. Besides it is not credible neither can it bee proved that the Lord Iesus after the death of the Apostles sent his Angell unto another Iohn then unto Iohn the Apostle But that a certaine upstart Interpreter supposeth that Iohn beginning with that other Title The Revelation of Iesus Christ which God gave unto him would not have the Title of the Booke to beare the Name of the Author Alcasar Vestigat Not. 4. prooem almost after the same manner by which saith he the Author of our Society would have the same to be called the society of Iesus not of IGNATIUS I doubt not but all sound men do understand that this is not onely more then insolently spoken as if forsooth there could or ought to be an equalitie betweene the Apostle Iohn and Ignatius the Souldier the Revelation of Iesus Christ and the Iesuiticall Society of Yesterdayes hatching but that also it is altogether inconvenient and contrary unto the purpose of the Author For Iohn in the very first verse saying The Revelation of Iesus Christ which he signified by his Angell unto his servant Iohn doth put too his name and the Church hitherto hath alwayes called this Book the Revelation of Iohn and not the Revelation of Jesus The Iesuites therefore ought not by this example to dissemble the Name of their Author but should be called the Society of Ignatius and not the Society of Jesus The Periphrasis of the Authour confirmeth the same thing Chap. 1. ver 2. who bare record of the word of God and the testimony of Iesus Christ which sheweth plainly that the Writer of the Revelation and of the gospel was the same for who hath more clearly borne record of the word of God and the testimony of Iesus Christ then the Apostle Iohn in his Gospell which beginneth In the beginning was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and in his first Epistle Chap. 1. v. 1. That which was in the beginning c. touching the word of God c. we have seen it and beare witnesse and Chap. 5.9 This is the witnesse of God which hee hath testified of his Sonne c. like unto which is that in Chap. 19.13 where hee calleth Christs comming unto judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God and the stile of Iohn the Apostle whatsoever others may judge doth plainly appear throughout the whole Book as we shall observe in the course of our Exposition Adde that this Author saw and wrote the Revelation in the I le Patmos I was saith he Chap. 1.9 in the I le that is called Patmos for the word of God Iohn banished into patmos Lib. 3. hist cap. 18. and the testimony of Iesus Christ which Circumstance doth not obscurely denote the Apostle Ioh. Neither read we of any other Iohn banished into Patmos for the word of the Lord and the witnesse of Iesus Christ then Iohn the Apostle who as Eusebius recordeth was condemned for the Gospels sake and banished into Patmos by the Emperor Domitian Lastly we have the Authorities of most ancient Writers confirming the same with full consent both of Grecians Iustin Martyr Dial cum Tryph. Irenae Lib. 4. Cap. 37. Clemens Alexandrin Paedag. Lib. 2. Cap. 12. Origen Homil. 7. in Iosu Athanas in Synops Epiphanius Haeres 51.54.76 Chrysostom Homil. 5. in Psalm 5. Damascen Lib. 4. Orth. fid Cap. 18. also of Latine Writers Tertullian Lib. 4. contra Marcio Cyprian de exhort Martyr Cap. 8.10.11.12 Ambros in Psal 50. Lib. 3. de Spir. Sanct. Cap. 21. Augustine Tract 39. in Ioh. Lib. 2. de doct Christ Cap. 18. de Haeres Cap. 30. Et Lib. 20. de C. D. Cap. 7. Hierom. Catal. Script Illustr c. The Arguments usually alledged to the contrary I will not now for brevity sake set downe Erasmus hath painfully collected the same And by Theodore Beza in his Annotations upon this Book are solidly refuted One thing onely I will touch Whither the style of Iohn be diverse which some do pretend touching the difference of the stile of the Revelation and the writings of Iohn the Evangelist but with no great reason for an egge is not more like an egge then Iohns stile is like to himselfe here and there How often to passe by other things doth hee say that wee are washed from our sinnes by the blood of Christ which also hee saith 1. Epist Chap. 1.7 But to grant what they say that the stile doth differ was the same kinde of speech to be used in writing the Gospell and a Prophesie what marveil that an unlike matter is explicated by a different stile Besides it is to bee observed that Iohn wrote most part of the Booke not in his owne words but in Phrases and words dictated by the Angell Where he useth his owne hee plainly retaineth the Phrase which hee hath in his Gospell and Epistles as we shall see in its place Besides some do observe Ioh. Foxus in Apoc. pag. 458. that although Iohn indeed wrote the Prophesie in Greeke yet it seemeth the Angell uttered the same in Hebrew it being Iohns native language This appeareth by manifold Hebrew expressions throughout the Booke as Abaddon Harmageddon Hallelujah Gog Magog and the often Repitition of the number Seven touching the seven Spirits seven Candlestickes seven Churches seven Angels seven Seales seven Trumpets seven Vials seven heads of the Beast seven hornes of the Lambe c. Lastly the whole Phrase or forme of expression seemeth rather to incline to the Hebrew then the Greek The Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make 666. Romanus Hence the said writers suppose that the number of the Beasts name expressed in Greek by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be interpreted by the Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely expressing the number 666. But of this no more at present And thus much of the Authour CHAPTER II.
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
fire and on the contrary the Churches Victory and Eternall Glory The particular Visions are finished with the two latter Acts The two Acts of the particular Visions because they onely represent Antichrists tragedie rage declining and destruction the which notwithstanding the former touching the seven Vials doth more briefly the later touching the whore riding on the Beast more largely and clearly therefore this also is to be distinguished into foure Acts yet answering to the two latter Acts of the universall Visions Now although the Parallell-Acts both former and latter are not alwayes divided by whole Chapters like as Tragedie-writers use to doe but sometimes are joyned together and as it were mingled in the same Chapters because they shadow out Histories or things by the same periods and walking as the saying is with equall steps yet every where if thou well observe the Method they have traces evident enough as wee have diligently shewed in every of the Visions where also wee have noted the Markes and Periods of every of them CHAPTER XI The manner of interpreting observed by PAREUS FVrthermore by the things hitherto spoken touching the Argument and Method the manner of interpreting observed by us will not be obscure To every vision wee have praefixed its proper dispensation or order with as much brevity and light as could be the Chapters we have illustrated with Arguments Parts and Analysis The Doctrines which in this Prophesie are many and excellent we have so laboured to expound and applie unto the Scope of divine Scriptures shewed by the Apostle Rom. 15.4 2. Tim. 3.16 being profitable for reproofe for correction for instruction in righteousnesse and lastly for the patience comfort and hope of the Saints that this Booke may with no great labour profitablie be propounded unto the Churches by the Ministers of Gods word Now seeing in the beginning I said that the eternall Deity of Christ is thorowout in this Prophesie proved with such evident Arguments against Heretickes as scarcely any other Scripture doth it more clearely I thought it worth the labour to note above XL. Arguments of that nature in their severall places vindicating them from the depravings of Eniedinus the Transsilvanian Hereticke which he cals Explications that it might so much the more appeare that those Ancients who as Eusebius recordeth denyed the Canonicall Authority of this Book as not written by the Apostle John but the Hereticke Cerinthus Lib. 7. hist cap. 25. did either not looke into the Booke and so sinned through grosse ignorance or else were carried away with more then humane affection What Method I have taken in explicating Propheticall things hath already been said and the Praefaces of the Visions shall shew in which I have not onely laboured to declare the Argument Scope Coherence Order and Period of every one but in speciall clearly to shew the Harmonie and consent of the foregoing and following Types and of the darker and more clear each with other and with the Types and Phrases of the ancient Prophets that so I might illustrate the Revelation by the Revelation It is most safe to expound the Revelation by the Revelation which manner of interpreting cannot bee but most safe and certaine For seeing it is evident that the darker Types go before and the clearer follow after and are notwithstanding Analogicall or agreeing with each other undoubtedly the more darke must bee sought out by the clearer Now the more cleare have no extraordinary difficult application unto the things signified by them And therefore wee may thence with some labour draw the understanding of the darker which also I have laboured to doe In summe following Austines advice I have shewed these two things that the same things are so many wayes repeated in this Booke as it may seeme to speake of different things whereas we shall finde that the same things are diversly related And that a few yea not a few but many things are in the Booke Aug. lib. 20. de C. D. cap. 17. by the manifestation whereof the rest might with labour be found out which again I say not as if I thought that all the mysteries of the Revelation were by me unfolded Far be it I come short in many things Throughout where I sticke and where bounds seeme to be set Eph. 4.7 there I ingenuously professe a man must stand and goe no further For here is wisedome 2. Cor. 12.8 To them that earnestly call upon God the Spirit is given according to the measure of the gift of Christ. It befell even the Apostle Paul that he obtained not the thing hee petioned of God How much more may the same befall us and me the least of all especially in these things of which the Lord hath as yet reserved much in his owne power Wherefore to interpret the Revelation What it is to interpret the Revelation is not to untie all the knots of Aenigmaes to leave unsifted or be ignorant of nothing at all in the same or by precisely interpreting the meaning of the Image Character number of the Beasts name the Beast himselfe the woman on the Beast the eating of her flesh the seven the ten Kings that shall burne her Gog and Magog to make all gain-sayers to bee silent For who hath ever attained unto this by interpretation or commenting on any part of Holy Writ They therefore that require the same are wiser then Christ the Apostles and God himselfe And on the contrary such are wise against God who make a mocke of the Oracles they understand not because of their obscurity or because of the diversity of Interpreters Many types of future things remaine secret and are known to God onely untill they be fulfilled The whole fourth Act with its accomplishment is secret because the seventh Trumpet hath not yet sounded neither is the seventh Viall yet poured forth into the Ayre A great part also of the third Act is reserved unto posteritie which in time shall see the full gathering together of the Kings of the Earth into Harmageddon the devouring and burning of the whorish woman the desolation of Babylon and the event of the Goggish Warre c. The beginning we see and further shall see In the two former Acts and the better part of the third the accomplishment whereof hitherto Histories and dayly experience do so plainly shew that if we held our peace the very stones would cry out it is the part of a Faithfull Interpreter not to draw the Readers from the scope neither to send them from those things which are done at home before their eyes to seek for Chymeras in the Hyperborean Mountaines which thing almost all the Iesuiticall brethren at this day do in their Commentaries least happily Antichrist should bee found in the Mountaines of Rome for the discovery of whom the greater part of the Apocalyps was of old revealed and circumscribed with such apparent oracles that after the Historie and experience of so many Ages we may
saying of Christ Render not evill for evill Pag. 461. 82. How it stands with justice to render double Pag. 462. 83. Whether God in commanding to render the double according to Babylons workes doth command rapines theft wickednesse c. Pag. 463. In Chapter XIX 84. Whether Alcasar hath sufficiently demonstrated that properly the Church of Rome is the wife of the Lamb. Pag. 481. 85. Whether Iohn did well in proffering to worship the Angell and whether the Angell did well to prohibit him Pag. 484. 582. In Chapter XX. 86. Of the binding and loosing of Satan what when and how it was Pag. 502. 87. A disputation touching the thousand yeeres of Satans binding 506. whether they be definitely to be understood 507. where they take their beginning and ending 508. what was the condition of the godly in the thousand yeeres 511. 88. Who were the living and reigning with Christ 514 89. After what manner and how long they lived and reigned with Christ 516. 90. Who are the rest of the dead and how they lived not againe 517. 91. Of the first Resurrection how it is to be understood 518. 520. 92. Of the Chiliasts opinion the Authors thereof and its refutation 520. 521. 93. Of the first and second death 519 526. 527. 94. What Satan is said to do the thousand yeers being ended and when he was loosed 530. 95. A disputation with Bellarmine and Ribera about Gog and Magog 539. 96. Of the old and new Goggish war its occasion and beginning 536. 97. Of the perpetuall torments of the damned 540. In Chapter XXI 98. The description of the new Ierusalem whether it bee agreeable to the Church-Militant on earth or to the Romane onely 541. 99. Of the new Heaven and the new Earth 549. 100. Ludovicus his jest on Sophisters about the Lake of Fire 557. In Chapter XXII 101. A Disputation against Sophisters for the authority and perfection of the divine Scriptures 580 c. 102. Of the doctrine of Iustification by Faith 584. 585. A COMMENTARIE Vpon the REVELATION OF IOHN THE APOSTLE The argument parts and analysis of Chap. 1. After the title and Apostolical salutation to the seven Churches of Asia Iohn rehearseth the first vision namely the seven golden candlesticks and Christ his glorious walking in the middest of them and how hee was affected with the vision and received from Christ commandement for to write the same both concerning things present and to come The parts of the chapter are two the former containes the preface to v. 9. The latter the vision of Christ gloriously walking in the middest of the seven candlestickes from vers 9 unto the last THe preface containes the title and thâ—â—postolical dedication of the booke The title shewetâ— first the argument of the booke that it is a â—â—velation of things to come Christ the â—uthoâ— of it as also the ministerie of the Angel vers 1. Secondly it notes the person of the author by a periphrasis or description vers 2. Thirdly it commendeth the profitablenes of the booke from the necessitie of it vers 3. The dedication containes the prosopographie or description of the persons who and to whom he writeth vers 4. Secondly the Apostles wish viz. grace from God and from the seven spirits as also from Iesus Christ whose threefold office he declareth v. 5. Thirdly the celebration of the prayses of Christ and giving of thanks for a threefold benefit received from him v. 5 6 His comming to Iudgement is promised by the words of Zacharie vers 7 and in the last place bringeth him in testifying his eternall Godhead and omnipotencie vers 8. The vision containes the preparation vision it self In the preparation Iohn sheweth the name how hee was affected the place of his banishment and the cause vers 9. Secondly the time and manner of the vision vers 10. Thirdly a command to write the vision and to send it to the seven Churches by name vers 11. Fourthly his Gesture vers 12. In the vision are three things first the form secoÌ„dly the effects thirdly the things following The form of the vision which hee saw is twofold first the seven Golden candlestickes Secondly the form of the Sonne of man in the middest of them whose habit and clothing hee describeth vers 13 His head Hair and eyes v. 14 His feet and voice vers 15 His right hand holding the seven starres his mouth armed with a two edged sword and his face shining like the sun vers 16. The effects are first Iohns Great amazement secondly his falling to the ground v. 17. The things following are first a twofold comforting of Iohn first by Gesture the laying on of the right hand vers 17. Secondly by speech bidding him not to fear and the reason is taken from the person adjuncts of the speaker viz. because hee is eternall God the Lord of life of death of hel vers 11 2 The command of writing the present vision following prophesies 3 The unfolding of the mysterie first of the seven starres that they are the seven pastors and secondly of the seven candlestikes to bee the seven Churches of Asia THE FIRST PART OF THE CHAPTER CONTAINING THE PREface title and dedication of the booke THe Revelation of Iesus Christ which God gave unto him to shew unto his servants things which must shortly come to passe and he sent and signified it by his angel unto his servant Iohn 2 Who bare record of the word of God and of the testimony of Iesus Christ and of all things that he saw 3 Blessed is he that readeth Exod. 3.14 1 Cor. 15.21 Col. 1.18 and they that hear the words of this prophecy and keep those things which are written therein for the time is at hand 4 Iohn to the seven churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven spirits which are before his throne 5 And from Iesus Christ who is the faithfull witnesse and the first begotten of the dead and the prince of the kings of the earth unto him that loved us and washed us from our sins in his own blood 6 And hath made us kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen 7 Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall waile because of him even so Amen 8 I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty A COMMENTARIE VPON THE REVELATION Chap. 1 vers 1. THe revelation this prophetical title doth expresse the argument of the booke called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the meaning of which word there is extant in a colledge called wisdom colledge of which I have before spoken a manuscript in way of commentarie on this booke which Giveth us an
Trinity But the coherēce sheweth it is Christ that speaketh who is described in the foregoing words and the epithite Lord is to be understood of Christ as appeareth also from the 11 and 17 verses and more clearly chap. 22 13 so that without all question Christ saith of himself I am Alpha and Omega the beginning and the ending Furthermore to be α and ο is a proverbiall speach and meant of one that is first or chiefe in any thing as in Martial one Codrus is called the Alpa of poore men that is poorest of men Alpha is the first letter of the Greeke alphabet Omega the last Christ therefore in calling himself Alpha and Omega the beginning and end and that absolutely therein doth assume unto himself absolute perfection power dominion eternity and divinity The beginning and ending The Latine version hath not these words neither Montanus but all other Greeke copies have them Besides they are also read in Chap. 21.6 and 22.13 whereby it appeareth that they were not taken from the margent and put into the text as some have thought Which is and which was and which is to come Christ assumeth all those epithites here to himselfe by which Iohn vers 4. described God Ribera understandeth it of the trinitie as formerly but it hath been shewed that Christ speaketh of himself and so the fathers Nazianzene Ambrose and Athanasius interpret the place And what marveile is it if Christ who is God doth take to himself what ever is dew to God The Almighty Another epithite proper to God which Christ also taketh to himself shewing that he is the true eternall and omnipotent God in all things equall and coessentiall with the father and the holy Ghost and here we see who and how great hee is which must come to judge the world For the adversaries must stand before Christ the judge 7 Argument of Chr. deity not as he is simply man but before Christ the judge as he is the eternall and omnipotent God This being the seventh argument of Christs divinity is three times repeated He is the first the last which is was and is to come and the Almighty and therefore surely hee is God eternall For so Iehovah saith of himself Isay 41 4 44 6. Genes 17 I the Lord the first and the last I am hee I am the first and I am the last and besides mee there is no God I am God almighty But Christ doth chalenge as dew to him all these divine attributes therefore hee is Iehova that one eternall and omnipotent God with the father and the holy Ghost Eniedinus samosatenianus denieth these words to be Christs but will have them to be the fathers onely speaking of himself First because it is not onely said of Christ that hee is to come but of many others also as Matth. 17.11 Elias must first come God the father is said to come Matth. 21.40 When the Lord of the vineyard commeth what wil be do to those husbandmen Christ saith of himself and the father Ioh. 14.23 We will come to him and make our abode with him Secondly because that description which is was and is to come is attributed vers 4 to the father alone Thirdly because that which Iohn before spake of Christs comming he afterward confirmes the same by the testimonie of God himself after the maner of the prophets who used to adde in the end of their sentences thus saith the Lord. Answer though some interpreters yea Lyra also Ribera Iesuites referre these things to God absolutely that is to the trinity as speaking in this place not withstanding I have already sufficiently proved the contrary As for the hereticks reasons they proove nothing For first we insist not upon the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come whence he vainly goes about to deceive but on grounds formerly spoken off neither can it be denied with any shew of reason but that Christ speaketh of himself in vers 11 J am Alpha and Omega the first and the last and therefore the shift in this place is idle For the strength of our argument standeth not in this viz. that every one who is to come is God as the heretick foolishly imagineth but thus that he is God to whom all these divine attributes doe appertain Secondly though that description of God which is c. do in vers 4 note out the person of the father from whom John first of all desireth grace yet forasmuch as the essential attributes respecting eternity are common to the three persons therefore they are rightly attributed to Christ the second person in the trinity Thirdly howsoever we acknowledge that the stile is propheticall yet it will necessarily follow that Christ here speakes these things of himself both to confirme Iohns testimony of him as also that the godly might be comforted in having so great and glorious a judge And lastly it is for the the terror of all wicked and ungodly men And thus much of the preface The other part of the Chapter the preparation to the first vision with the vision it self 9 I Iohn who also am your brother and companion in tribulation and in the kingdom and patience of Iesus Christ was in the Isle that is called Patmos for the word of God and for the testimony of Iesus Christ 10 I was in the Spirit on the Lords day and heard behinde me a great voice as of a trumpet 11 Saying I am Alpha and Omega the first and the last and what thou feest write in a book and send it unto the seven churches which are in Asia unto Ephesus and unto Smyrna and vnto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea 12 And I turned to see the voice that spake with me And being turned I saw seven golden candlesticks 13 And in the midst of the seven candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle 14 His head and his hairs were white like wooll as white as snow and his eyes were as a flame of fire 15 And his feet like unto fine brasse as if they burned in a furnace and his voice as the sound of many waters 16 And he had in his right hand seven stars and out of his mouth went a sharp two edged sword and his countenance was as the Sun shineth in his strength 17 And when I saw him I fell at his feet as dead and he laid his right hand upon me saving unto me Fear not I am the first and the last 18 I am he that liveth and was dead and behold I am a live for evermore Amen and have the keyes of hell and of death 19 Write the things which thou hast seen and the things which are and the things which shal be hereafter 20 The mystery of the seven stars which thou sawest in my right hand and the seven golden candlesticks The seven stars
Secondly Iohns commission to write the vision And lastly a commandment given him to send the same to the seven Churches And hence it is very cleare that Christ is that Son of God who spake in vers 8. For both there and here he taketh the same things to himselfe And there is no question to be made but that in this place hee speaketh himselfe and of himselfe Eniedinus the Samosatenian objecteth that these words are not in all copies nor yet in the Latin version and for this citeth the Annotations of Beza I answer though Aretas and Montanus have them not yet Andreas and the Editions of Paris have them with other approved copies Beza also confesseth that the repetition agrees well with the style of Iohn for Christ being to command John to write this vision declares his authority from his Godhead to the end he might not doubt but what he did was truely divine In these very words Christ speaketh of himselfe verse 17. and Chap. 21.6 22 13 so that it seemeth some hereticke adventured to blot this out of the vulgar version thereby to darken the divinity of Christ or els some presumptuous person did it who thought this repetition needlesse And what thou seest write in a booke The command of writing confirmeth the authority of this booke For John wrote this prophesie not of himselfe but by the commandement of Christ for though here the commandement bee particular to write this first vision yet in vers 19 it is Generall not onely of the things which are but which shall bee hereafter Write what thou seest This serveth for the authoritie of the booke for the Apostle is to write not the things which he thought fit but what God gave him to see And send it to the seven Churches in Asia By seven Rupertus understandeth all the Churches but it is to be taken restrictively of the seven greater Churches of Asia the lesse because they are expresly named Chapt. 2 chap. 3. Mark 13 37. and epistles directed to every one of the Bishops or Pastors thereof yet so as that saying of Christ appertaineth to this place what I say unto you I say unto all Ephesus Situated neer the sea was the head city of Ionia a famous mart towne and the more in respect of the temple of Diana which perished with the seven wonders of the world Here a tumult being raysed against Paul the towne Clerke cryed out yee men of Ephesus what man is there that knoweth not how the city of the Ephesians is a worshipper of the great Goddesse Diana and of the Image which fell downe from Iupiter Here the Apostle Paul taught and constituted a Church to whom afterward he wrote an Epistle And to Smyrna A sea coast towne in Ionia and a colonie of the Ephesians taking its name from Smyrna the wife of Thessalus and builder thereof In it was the porch and temple of Homer who as is said was born here it is probable that either Iohn or some other Apostle gathered a Church to Christ in this place And to Pergamus Or Pergaâ—â—â— a city of Troas or Phrygia famous because of the Trojane tower Ovid. Lib. 13 metamor called Pergamus of which the poet mentioneth it was the country of Galen the phisitian from this place came store of that paper which we call parchment there is mention made no where of this place in the history of the Apostles unles it bee Acts 20 vers 6 where Paul remained seven dayes at Trods and raysed up Eutichus being fallen dead through the window so that it seemeth this Church also was planted either by John or the Apostle Paul Thyatira The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plurall it is a city of Lydia neer Pergamus seated on the river Lycus Act. 16 14. Acts 20 28. Of this city mention is made in the historie of Lydia a seller of purple of Thyatira it seemeth that Paul preached the Gospel in the place though when Lydia was converted to the saith shee heard him teach at Philippi To Sardis Gr. to those in Sardis a city of Lydia also by the mountain Tmolus of old the royall Lib. 5 cap. 29. and famous city of Croesus Plinie calleth it Moeonia Philadelphus A city of Mysia there was also a city so called in Aegypt another in Coelesyria but this Philadelphia was in Asia the lesse And unto Laodicea A city as Ptolomie saith of Caria But Plinie and Strabo affirme it to bee in Lydia For divers cities were so named as in Syria and Caria Lydia and Media but John was commanded to write unto Laodicea of Jonia which was neere Ephesus it seemeth that Paul had preached in this place because he willeth that the epistle which he wrote to the Colossians should be read in the Church of Laodicea The Angel or pastor of this place was an hypocrite being neither hot nor cold against whom Christ being highly offended threatneth destruction chap. 3. But happily it may seeme strange to some saith a learned interpreter where Rome was at this time to which for saving further labour this epistle might have been written in stead of all other Churches seeing she boasteth herself to be the head of all indeed Christ seemeth to have forgot himself in passing by his viear not so much as in one word to mention him who as it seemes should onely have been spoken to but the answer why Christ wrote not to him is at hand he knew he could not erre neither had neede of admonition therefore let this omission be one of the prerogatives of the holy sea And I turned to see the voice To see him who spake behinde him to the end hee might obey his commandement It is a figurative speech the effect being put for the cause for a voice is not seene but heard but Iohn being turned about comes to describe who and what maner of person he saw speaking unto him Thus much concerning the preparation to the vision now followeth the vision it self which first is described afterward explained And in the midst of the seven oandlesticks There appeared to Iohn seven golden candlestiks and in the midst of them one like unto the Son of man giving commandement to him to write the following visions and to send seven epistles to the seven Churches in Asia Christ himself propounding unto Iohn the arguments therof all which served for Iohns encouragement in his banishment and that the neighbouring churches might take notice of his Apostolical authority Interpreters dispute who it was that appeared to Iohn like unto the Son of man Some take it indefinitely for any man others for an angel others for Christ but the scope drift of the matter doth manifest it was Christ that appeared in this likenesse both because he commandeth Iohn to write this revelation vers 19 revealed the following visions to John chap. 4.1 which onely Christ did as also because he is said in vers 18 to have been dead but
however we need not alter the signification of the candlesticke forasmuch as it is not unusuall or contradictorie to divine justice that God should punish a whole congregation for the sinnes of a few yea for one particular person in the same as the Apostle sheweth 1 Cor. 5.6 11.30 And the reason hereof is because oftentimes the multitude followes the examples of their governors like priest like people as is the king such is the subject wherefore it is probable that the Church had lost her first love as well as her reachertand hence the threatning is directed against him as chiefe and against the congregation as being corrupted also To the second I answer by distinguishing the Church which is either particular or universal The universal is perpetual unshaken and built upon the rock But we beleeve otherwise of particular Churches which oftentimes the Lord for their security removeth by overthrowing whole cities countries as the Easterne Greek Churches of Asia and Africa doe plainly witnesse But although particular congregations are dissipated and the candlesticke removed either for publick or private sinnes so that where formerly the light of Gods word did shine there afterwards Paganisme or Antichristianisme doth reigne not withstanding the church it selfe is not alwaies removed for the abode of the Church is uncertaine Heb. 13.14 the Lord sometime causing the faithful to wander as strangers exiles from place to place not having a continued city in this world That which is spoken 1 Tim. 3.15 as it is most true of the universall Church so was it likewise true of these Ephesians yea of every particular congregation I say in right though not alwaies in fact for indeed every congregation ought to be a pillar and ground of truth though it be not so still in truth according to that of Mala. 2.7 The priests lips preserve knowledge that is they ought so to doe though they did it not therefore are reproved by the Prophet vers 8 But ye are departed out of the way c. so the Church is the pillar that is ought to be the pillar according to that in Tit. 1.6 Mat. 5.13 a Bishop is that is ought to be the husband of one wife Ye are the salt of the earth the light of the world viz. ye should be so c. Hence we first observe seeing the abode of the Church is uncertain we must not promise to our selves a continuance in one place in regard we are citizens of the Church For it is in the power of Christ to remove the candlesticks from one place to another and many times he doth so for the sinnes either of the teachers or of the whole congregation Now in this we must acknowledge our own faults as deserving it Psal 2â— 1 yet ought we not to be altogether discouraged because the earth is the Lords and the fulnesse thereof For if the outward prosperity of the Church be disturbed and taken away yet our inward graces as faith and charity remaine for ever Let us therefore stedfastly persevere in our first faith and amend the evils whither in pastors or Church that so the candlesticke be not removed Secondly hence we learn that true repentance is the onely way and means to escape publick punishment and Church dissipation For Christ saith I will remove thee unlesse thou repent meaning if thou repent I will not remove thee Thirdly observe that in scripture the threatnings of punishment are still with a condition either expressed or understood viz. except men repent And therefore when the condition of repentance is declared and the punishment followes not there is no change at all in the decree of God Lastly hence we may learn how such as go astray are to be brotherly reproved and corrected for their evils and brought to true repentance the obstinate are to be terrified with threatnings and the repentant raised up with comfort the which Christ doth to this Church as knowing this to be a most effectuall means to bring them to amendment of life 6. But this thou hast that thou hatest The fift part of the narration containeth a further commendation of them for their hatred of the Nicolaitans and this he brings in after the reproofe and threatning as it were powring oyle into the wound and to draw them the sooner to repentance and to shew that they were not in a desperate condition Three things before he praysed in them here he addeth a fourth Thus we see none shall want praise with God for any thing that is prayse worthy now they are commended for their encouragement not as doing works of merit but as exercising the gifts and grace received of God in obedience unto him The deeds of the Nicolaitans In vers 15 their doctrine is mentioned Lib. 1 cap. 27. but not fully expressed what they taught Irenaeus writeth that they held it no sinne to commit fornication and eat things sacrificed to idols And most are of this opinion But in vers 14 it is said Act. 6 5. that this was the doctrine of Balaam and not of the Nicolaitans However it be it is certain they were a pernicious and most wicked sect both in life doctrine Lib. 3 hist cap. 2â— Some will have Nicolas one of the seven deacons to be the author hereof Eusebius Epiphanius and Nicephorus do write of him that being accused as jealous of his wife who was very beautifull he forlooke her and left her as common to all But Clement Alexandrine as themselves testify doth commend this Nicolas for his piety and continency Heres 25. cap. 15. having daughters who remained virgins and a sonne which lived holily And therefore it is more probable that some other Nicolas was the author of this filthy sect and that these hereticks abused the name of this man as a cloake for their abominable wickednesse Of these men Augustine writeth largely in his booke of heresies A certaine writer hence gathereth Hoe in Apoc. seeing Christ calleth these men Nicolaitans after the name of the first author that he also may justly name such men Calvinists who have alvine for their author to the end his hearers may the more carefully avoid them Behold here a notable imitator of Christ But let him first prove that the doctrine which he falsly termeth Calvines hath its original from him or to be as this was of the Nicolaitans filthy impious and damnable Neither of which he shall ever be able to prove Wheras we might easily retort the very same fault upon himself For Christ calleth these sectaries Nicolaitans because they so named themselves the better to make way for their wicked errours like as in the Church of Corinth some said they were of Cephas some of Apollo and some of Paul very few being contented to be named after Christ For our parts we count it an evil to be named after Calvin and not rather Christians of Christ our Lord wheras this Clawback himself delighteth to be
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
shall plucke my sheep out of my hand This argument concerning our perseverance is full of comfort for all the faithfull being elected are written in the booke of life and shall never be blotted out Whosoever therefore can now assure himself to be a beleever ought certainly now to beleeve that he is the chosen of God and that he shall assuredlie persevere in his faith feare and service for evermore yet not by his owne strength for that were presumption and repugnant unto faith but by the power of God who keepeth the elect through faith unto salvation 1. Pet. 1.5 ready to be revealed in the last time 6. He which hath an care This needs no new explication but practise See chap. 2. v. 7.11.17 The VI Epistle to the Angel in Philadelphia 7. And to the Angel of the Church in Philadelphia write These things saith hee that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth 8. I know thy workes behold I have set before thee an open doore and no man can shut it for thou hast a little strength and hast kept my word and hast not denyed my name 9. Behold I will make them of the Synagogue of Satan which say they are Iewes and are not but doe lie behold I will make them to come and worship before thy feet and to know that I have loved thee 10. Because thou hast kept the word of my patience I also will keep thee from the houre of temptation which shall come upon all the world to try them that dwel upon the earth 11. Behold I come quickly hold that fast which thou hast that no man take thy crowne 12. Him that overcommeth will I make a pillar in the temple of my God and hee shall goe no more out and I will write upon him the name of my God and the name of the citie of my God which is new Ierusalem which commeth downe out of heaven from God and I will write upon him my new name 13. He that hath an eare let him heare what the spirit saith into the Churches THE COMMENTARIE VNto the Angel in Philadelphia There were divers tities of this name Lib. 12. But this was in Asia and as Strabo writeth much incident to earthquakes this Church was purer then the rest for whereas all the others Smyrna onelie excepted were sharpelie reproved by Christ this Church with her teacher is singularly commended not but that they had their faylings for there is no Church in this life without spot or wrinkle but because their sinceritie and faith was such as it covered all their infirmities God beeing pleased to take no knowledge thereof Now Christ commends the faith constancie of this Bishop above the rest foretels his combats with the Iewes and promiseth to assist him in the persecution now at hand Lib. 3. hist. cap. 37. moreover he exhorts him to be constant to the end Some thinke he was Quadratus a disciple of the Apostles of whom Eusebius makes mention but more of this in its place Among the Epistles which are attributed to Ignatius the sixt was written to these Philadelphians in which he exhorts them to keep the unitie of the faith and flie heresies but in it the Eminencie and Primacie of Bishops is too hyperbolically extolled Ignatius his Epistle to the Philadelphians Yee Princes saith he be subject to Caesar ye souldiours to the princes but let priests and deacons with the whole clergie and people souldiours and princes yea and Caesar also obey the Bishop and let the Bishop be obedient to Christ as Christ is to the Father But it is apparent at that time the souldiours with all the princes yea Caesar too were so far from embracing the faith as that on the contrarie they cruellie persecuted both Bishops all other Christians Notwithstanding there is in that epistle a sentence verie observable carries a note of true antiquitie I have heard saith he Some say if J finde not the Gospel in the ancient J will not beleeve but to such J say to me Christ is antiquitie and whosoever obeys him not it wil bee their certain and irrecoverable destruction A fitt sentence to be applied against the Papist who enquire after the antiquitie of our doctrine but this by the way The parts of the Epistle are three The inscription narration and conclusion These things saith he that is holy he that is true In the preface the person of Christ is gloriously described by fower Epithites First hee is called holy 1 Cor. 2.30 both because hee is in himself holie and is made to us of God Sanctification besides hee loveth holinesse and can not abide impuritie 2. Is true that is constant in keeping his word and performing his promises and threatnings loveth truth in us and detesteth all falshood whither in life or doctrine yea none shall escape unpunished that takes ought from his promises or threatning Here we have the twentieth argument of Christs deitie XX Argu. of Chr. deity Isay 6.3 For none absolutely save God alone is in scripture called the holy and faithfull one Thus the Seraphims cryed one to another Holy holy holy is the Lord God of hostes And who is true or truth besides the Lord The Lord is righteous in all his wayes and holy in all his workes In Dan. 9.24 Ps 145.17 he is called the most holy and it seemeth that these two Epithites of Christ were thence taken Christ saith of himself J am the way the truth and the life Ioh. 14.6 1. Io. 5.20 This is the true God and eternall life So here these things saith he that is holy he that is true Thus we see the divine majestie of Christ fully declared Here also let us note the detestable boldnesse of the Pope of Rome who wil be called the most holy Father yea holinesse it self Is not this to lift himself up above Christ doth he not herein manifest himself to bee the great Antichrist Christ indeed is absolutelie called the holy one but the Pope calleth himself the most holy one and that absolutely Thus he proudly exalteth himself above Christ which is proper to Antichrist The like we noted from the title of Christs priesthood Heb. 4.14 where hee is twise called a great hie Priest But the Pope arrogates to himself a higher title viz. the greatest hie priest wherein againe he lifteth himself up above Christ and plainelie shewes that he is not his vicar but rather the successor of the Archpriest of the Pagans whom the Romans called Archflamins But perhaps it will bee objected That the Pope is called the greatest hie Priest not in respect of Christ but of other inferior hie priests and beeing the supreme and universall bishop But this unlooseth not the knot For in what respect soever he calleth himself the greatest hie priest it is evident that herein hee maketh himself greater then Christ
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
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
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
God with censers but these with vials Which are the prayers of the saintes Their prayers are called vials by a twofold trope First by a Synechdoche for the odours in the vials And secondly by a metonymical denomination or els a metaphorical translation as signifying the prayers of the saintes For as persumes ascend upward and give forth a sweet smell so the saints in prayer seeke after heavenly things and the same is acceptable unto God They are golden vials because as gold excels in puritie so prayers proceeding from a pure hart are precious to the Lord what their prayers are now followes 9. And they sung a new song Both Companies of the Church triumphant with a most sweet accord prayse the Lamb the redeemer which proveth that these beasts and Elders are not Angels but men redeemed by the blood of Christ It shewes also unto us the consent of both covenants in the point of salvation For all the Patriarchs Prophets and Apostles together acknowledge the Lamb their redeemer Act. 10.43 According to that of the Apostle To him give all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sins And againe Act. 15.11 we beleeve that through the grace of the Lord Iesus Christ we shall be saved as the fathers For in him all the promises are yea and Amen 2 Corinth 1.20 Furthermore those prayers of the saintes Psal 40.4 96.1 97.1 144.9 149.1 caried here by the Elders in their golden vials are to be understood as their owne and not the prayers of others It is called a new song that is most singularly setting forth the great rare and excellent benefits of the Lambe For generally in the Psalmes a new song is taken in this sence The former Hymne Chap. 4.8 was sung unto him that sate on the throne but this is a song unto the Lamb. So Chap. 14.1 the saintes in heaven sing a new song unto the Lamb which none could learn but these hundred fourty and four thousand which had his fathers name written in their foreheads The argument therefore of this song is new because it is most excellent and containes the new benefits of Christ Thou art worthy They acknowledge him alone worthy to take the booke and to open the seales because they both know and confesse with all reverence that he is the onely mediatour of the Church and that the cause of this his great worthinesse is in the preciousnes of his blood For thou wast slaine that is by dying for the sins of the world thou declarest thy self to be the Messias Chap. 53. whoÌ„ Isaiah foretold should be led as a sheep to the slaughter to take away the sins of the world Here we are taught that the mediatour ought both to be slaine for us that is to merit and also to take the booke that is meritoriously to bestow life and righteousnes upon others Seeing therefore he onely merited by his sacrifice it must necessarily follow that none else could take the booke that is reveale the counsell of God to the Church and by his power give salvation unto her And thou hast redeemed us to God by thy blood Now the Church triumphant prayseth the Lambe and applyeth the price of her redemption with the effects thereof unto her self Thus we ought so to acknowledge the benefits of Christ as to make them our owne not onelie in beleeving that he hath redeemed others by his blood and made them kings and priests to God but our selves also for true justifying faith is accompanied with a certaine perswasion of our own salvation I live saith the Apostle by the faith of the son of God who loved me Gal. 2.24 and gave himself for me Hence we observe two things First that the death of Christ is truly a ransome satisfactorie for our sins and that our redemption by it is not metaphorical as the new Samosatenians blasphemouslie affirme but proper for the redemption which is made by a price is proper But such is ours by Christ because by the shedding of his blood he hath paid a full ransome and satisfied the justice of God as the scripture witnesseth Matt. 20.28 and 1 Tim. 2.6 beeing the same with what is here said thou hast redeemed us by thy blood and â—hap 1.5 who hath washed us in his blood and Heb. 1.3 purged our sins by himself unlesse that by the word redemption is properly signified the whole worke of our salvation by washing and purging a part thereof viz. our justification or sanctification This place therefore and many others proving Christs satisfactorie ransome are to be opposed against Socinian blasphemies Secondlie that the redemption made by Christs blood is truely universal as sufficient and propounded not onely to one nation or a few but to all nations tongues and peoples yet not so as if all promiscuously should be saved but those of everie tribe people and language who beleeve in Christ And thus much the Elders teach us Thou hast redeemed us out of every tribe We adde in the third place XXX Argument of Christs deity that this redemption proves the Lamb to be God omnipotent For to redeem the Church from sin death and satan is a worke of divine power Psal 130.8 Hence the Apostle Act. 20.28 saith that God hath redeemed the Church by his owne blood 10 And made us to God They magnifie the Lambe for three other benefits 1. That he hath made us kings 2. priests 3. given us a kingdome on the earth The two former we have expounded Chap. 1.6 beeing meant of our spiritual kingdome and priesthood See Rom. 14.17 1 Pet. 2.5 But how shall we raigne on the earth seeing Christs kingdome is not of this world besides earthly things perish in their use and lastly the Church in this life is to expect nothing but tribulation Andreas saith that the Church shall reigne not in this present thick and cloudie world but in that new one which is promised unto the meek Matth. 5.5 But the saints may truly be said to reigne here on earth diverse wayes First by mortifying their earthly desires and trampling them under their feet Secondly as Christ raignes on the earth not by a secular but spirituall power by which he forceth the adversarie unto obedience Even so the faithfull doe raigne with Christ in the earth For the head raigning the members raigne also to be short the saintes with Christ shall judge the world and therefore shall rule the same however we are to understand this not of an earthlie but a spirituall dominion 2 Cor. 10.4 For the weapons of our warfare are not carnall but mightie through God c. But thou wilt say how shall the saints who now triumph in heaven raigne on the earth I answer after the same manner as they shall judge the world and the Angels 11. And I beheld and round about the throne The third apparition is of Angels who sing the new
befall the Church by a fatall darkning of doctrine and horrible apostasy both of teachers people from the faith under Antichrist unto the end of the world v. 12.13 following at the opening of the sixt seal And lastly in the fourth Act is shewed the end of the troubles of the Church under Antichrist containing his and all other enemies their utter destruction at the day of judgement v 14.15.16.17 The two latter Acts are not fullie ended in this Chapter but are continued in the following wherin is represented unto us the reformation of doctrine final deliverance glorification of the Church obscurely indeed in this present vision but more clearly in the following Thus we have manifested the parts logical resolution of this Chapter Now we come to consider the vision The I Act of vision II. The opening of the first seale concerning the white horse and him that sate thereon conquering 1 And I saw when the Lambe opened one of the seales and I heard as it were the noise of thunder one of the foure beast saying Come and see 2 And I saw and behold a white horse and he that sate on him had a bow and a crowne was given unto him he went forth conquering and to conquer THE COMMENTARIE 1. ANd I saw when the Lambe opened Hitherto the Lambe held the booke shut untill the heavenly companies had made an end of their himne and harmonie And then he opened one of the seales that is the first of them as appears by the opening of the rest in order as the second third c. For the Hebrewes usuallie put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first as in Gene. 1.4 And the evening and the morning was one that is the first day So in the words following And I heard one that is the first of the foure beasts for afterward he heard the second and third c. Opened the seale that is manifested For in opening thereof he revealed unto Iohn and so unto us the counsels of God concerning the future condition of the Church which before were hidden or shut To Iohn indeed he declared the same in types and withall giving him the understanding of them but unto us in types onely concealing the mysteries thereof from us to the end we should be the more exercised in the diligent observation of things both from histories and events One of the foure beasts who had the forme of a Lion Chap. 4.7 We need not here with Lyra and others inquire whither this were Marke Matthew or James the first supposed Bishop of the Church of Ierusalem The other three doe in order invite Iohn to draw neere and behold these wonders for he stood off for reverence sake that he might the more certainly write downe what he saw so that these beasts performe the office of publick cryers whose work it is to call in persons neerer to the throne or judgement seat As the voyce of thunder For such is the roaring noise of a Lion This the other beasts saying unto Iohn and us come and see require hereby great attention and I conceive that herein no other my sterie is contained 2. And I saw and behold a white horse to wit went out as it is in v. 4. also in the words following he went forth conquering But whence came he forth from the booke or seale If out of the booke then this horseman went forth at the very first opening of the margent that is the mysterie of him was there both written and revealed to Iohn giving us to understand that such was the forme of the seales and so set on the margent as they served for the keeping close of the whole booke folded up together according to our manner of sealing letters If he went out of the seale then it seemes these were annexed to the booke like the great seales of princes to their letters pattents the which are usually kept in boxes Now one seale beeing removed some part of the booke was thereby opened in so much as the writing thereof did appeare Behold a great seale out of which went forth an armed horseman But how great then was the booke it self sealed with so many seales how great was he that held so great a booke in his right hand yea how great the Lamb opening it The which may lead us to consider the greatnes of the events and the omnipotencie of God and the Lamb. The generall signification of the seales considered It may also be understood of the time that so soon as the Lamb had opened the seales the spirit caused Iohn to see these enigmatical horsemen and other things Now to speak of the opening of the seales in general Andreas doth justlie reject their exposition who referr all of them to the manner of Christs incarnation as the first seale to his birth The second to his baptisme The third to the signes he wrought after his baptisme The fourth to his unjust accusation before Pilate The fift to his crosse The sixt to his burial And the seventh to his descension into hel seeing saith he all this was alreadie don whereas Iohn speaks eyther of things present or what should come to passe afterward Others more wittilie have distinguished these seales according to the future times of the Church applying the first to the Apostles time and 200 yeares after The second unto the following age viz. the time of Justinian The third unto Phocas the usurper of the Empire The fourth unto Charles the Great when poperie was at the highest The fift unto Ottho under whom the seven Electors were erected The sixt to the counsel of Constans at what time the Church was grievously persecuted by three Anti-popes and the burning of the TWO WITNESSES whereupon the elect were sealed The seventh from that time unto the end of the world during al which time in the diverse cōfusions of the Church the sealing of the faithfull was perfected But it is difficult to define so precisely the moments of the seales Alcasar a new interpreter having numbred up fourteen opinions and rejected all of them at last brings in his own supposing that the conversion of certaine Iewes is praefigured in the foure first seales and the rejection of the rest in the three latter The which interpretation we leave unto himselfe For our part we judge it more safe to refer all to the foure Acts noted in the preface And behold a white horse I see no reason The white horse shadoweth out the puritie of the primitive Church but the common opinion of interpreters is heere to be embraced viz. that this white horse with his rider notes the purity integrity of the Christian Church at first for by whitenes in the revelation purity is signified and the speedie course of the Gospell throughout the whole earth Neverthelesse I binde not this to the first two hundred or three hundred years in which notwithstanding all the cruel oppression
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
saying that they are so in the middle betwixt both as that they seem to be necessarie for man before God in this he doth not separate their worship from the religion of the high Gods And deriding this vanity he speaketh further it is to foolish to beleeve that such Gods as are made by men should more prevaile with the Gods whom God hath made Ibid. cap. 24. then men themselves whom God himselfe hath also created Let us therefore cast of Poperie as a heathenish worship derived from Apuleius and Plato The third Act of vision II. The opening of the sixt seale A great earthquake darkening the lights c. 12 And I beheld when he had opened the sixt seale and loe there vvas a great earthquake the Sunne became blacke as sackcloth of haire and the Moone became as blood 13 And the starres of heaven fell unto the earth even as a figtree casteth her untimely figges when shee is shaken of a mighty winde 14 And the heaven departed as a scrowle when he is rolled together and every mountaine and Iland were mooved out of their places THE COMMENTARIE ANd I beheld Horrible wonders appeare at the opening of this sixt seale as earthquakes shaking of the heavens convulsion of the starres subversion of mountaines and Islands the explication whereof is difficult Arethas understands it of the darknesse over all the earth of the earthquake and rending of rocks at Christs suffering Matt. 27.51 Ambrose by a trope applies this horrible concussion to the destruction of Ierusalem But what use was there to reveale that unto Iohn by obscure types which was already past and fresh in memorie and by historie formerlie made known unto all Lyra understands it figuratively of the Diocletian persecution more cruel then the former But the most cruelst of all was the persecution yet to come namely under Antichrist Andreas therfore more probablie refers it unto the time before the comming of Antichrist wherein the miseries and persecutions here spoken of should come to passe But most interpreters understand it of the verie last persecution under Antichrist of whose mind I also am notwithstanding they erre from the scope of the history in their application For they following the common opinion that som one particular Antichrist shal oppresse the Church about the last foure yeeres of the world referre these earthquakes and darknings of the sun c. unto the foresaid time Neverthelesse herein they agree not For Ribera and others interpret it properly of the signes going before Christs last comming spoken of Matt. 24. Luk. 21. But most applie it to the horrible confusions and calamities which by Antichrist shal be brought upon the whole earth But for my own part I understand this third Act of the vision to shadow out the manie and sore trials wherewith for a thousand yeeres and more as histories testifie the Church of Christ hath been excercised under Antichrist Now this Act consisteth of two parts The third Act of the second vision hath two parts The first treats of the greater more horrible confusion of the Christian world under Antichrist contained in the 12.13.14 following verses which are to be separated from the last three verses of the Chapt the reason whereof I will shew by and by The other part of the Act is more comfortable as beeing opposed to the former troubles in which is propounded unto the godlie for their great consolation the sealing of the elect in their foreheads in the first eight verses of the following Chapter Now unlesse this be observed howbeit manie things I confesse in a general way may be truely learnedly piously treated of touching this earthquake darkening of the Sun other prodigious things as miseries to befall the world yet in deed these Generals tend but to the darkening of the matter And therfore for the right understanding of the sixt seale we must of necessity have recourse to the histories of the east and westerne kingdoms both from the time that Popery was first established in the West and Mahumetisme in the East as also diligently consider the state and experience of the present times touching all which a word or two in Generall About the yeere of our Lord six hundred after that the Church had obtained some rest was freed frō the persecution of open enemies she immediately began to be rent asunder by divisions corrupted with diverse heresies yea at length Pagan worship under the cloake of Christianitie and humane traditions so prevailed as that shee became pale and sick even unto the death For then arose the hot contention between the Bishops of Rome Bizantium about the monarchical primatie over all other Bishops and Churches Hereupon the Emperour Mauritius much favouring Iovinian his metropolitan made way for him to obtaine the primacie under a pretence that where the principall seat of the Empire was there ought also to be the chiefe chaire of the Church Now on the other hand Gregorie Bishop of Rome invying this honour of universalitie and power in his corrival Lib. 6. Epist 10. Lib. 4. Epist 34.36.37.39 affirmed that this title was wicked perverse proud prophane foolish and frivolous neyther ought there to be any such scandal raised among the Bishops at last he thus concludeth I saith he doe confidentlie affirm that whosoever either calleth himself or desireth to be called the universall priest seeing herein out of the pride of his heart he lifts himself up above his fellow brethren is the fore runner of Antichrist Thus we see that Gregorie makes the title of universall to be the true badge of Antichrist And indeed he so much prevailed with the Emperour as at that time the pride of Jovinian his corrival was repressed But Mauritius a while after beeing wickedlie murdered by Phocas and Gregorie dying about the yeere 604. Pope Sabinian his successour thirsting after the foresaid tyrannie burnt the writings of Gregorie and made void his decrees however he attained not what he aymed at beeing prevēted the yeere after by an infamous death After him succeeded Boniface the third who by Phocas the usurper was proclaimed universal Bishop Prince of Priests notwithstanding the clergie most of the Italian Bishops opposed the same Thus he declared himself unto the whole world to be that Antichrist and the first as Platina and other writers affirme that established his tyrannie by these insolent expressions as thus we will and command we appoint and charge we will and require c. From that time the Christian world began to be shaken with a horrible motion For now Christ the Sun of righteousnes was obscured The Moon of the Church turned into blood The starres fall from heaven Bishops become secular princes heaven or the opened booke of holy scriptures rolled up The mountaines kings princes stand in jeopardy of their power to be short the Islands are remooved out of there place by beeing brought under the yoke of Romish tyrannie Then saith
yeere after his decease beeing declared in the yeere 606. by Phocas the intruder universall Pope chiefe Priest and Bishop of Bishops And therefore it must needs be that he was this starre here said to be fallen Neverthelesse it may not be understood of Boniface alone but of all his successors in that sea even as before the great falling star typed out not onely Sylvester but also his successours untill Gregorie It is true Boniface himself sate scarsly one yeere on the chair of universall pestilence notwithstanding the rest who succeeded him were so far from repairing the ruin beeing once made as on the contrary they continually proceeded from evill to worse I am not ignorant that some learned men doe think that Mahumet is here to be understood Mahumet cannot be here meant who about this time caused an open apostasie from the faith of Christ in most of the Eastern parts beeing esteemed by his followers a great Prophet and so is unto this day But I see no reason why in scripture he should be called a coelestiall star seeing it is certaine that from the very first he was a most wicked deceiver and a cruel murtherer setting up his owne dreames by magical art power of the sword Wherefore I judge that here is most plainely typed out the Romish Antichrist with his clergie but Mahumet in the following trumpet The sum of all is this that we may interpret the Revelation by it selfe the falling of this starre is that great earthquake which arose at the opening of the sixt seale of which you may see what we have observed on Chap. 6. v. 12. And to him was given the key of the bottomlesse pit The principall thing here shewed unto Iohn is the giving of the key of the bottomlesse pit unto this apostaticall starre And hence hee is called the Angel of the bottomlesse pit and Abaddon the king of the locusts v. 11. Al which may most fitly be applied unto the Popes of Rome who after their apostasie received this key Now we are briefly to consider what is meant by this bottomlesse deep what by the gulfe the key thereof as also when and by whom the same was given unto the Pope It is called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing derived from α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bottom as it were without bottom or from α and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover for the deep is covered with waters The word in scripture is used first for the Chaos or disordered forme at the first creation darkenesse beeing upon the face of the deep Gen. 1.2 Secondly for the depth of the sea or waters Gen. 7.11 And the fountains of the great deep were opened Psal 42.7 deep calleth unto deep at the noyse of thy water spouts Thirdly for hell as Luk. 8.31 where the devils beseech Christ that he would not command them to goe out into the deep Rom. 10.7 Who shall descend into the deep so here and in many other places of this booke The bottomlesse pit This is not meant of the whole gulfe but as it were the deepest and narrowest receptacle filthie sinck of hell The key of the bottomlesse pit That is power to open and shut the same thrusting into and delivering out of it whomsoever he pleaseth For keyes doe signifie power Now who besides the Pope doth usurpe this power unto himselfe which plainely shewes that he is this apostaticall starre Was given to him by whom by Phocas who appointed by a solemne decree that the Pope as being universall Priest should have absolute and full power over all Bishops and Churches to call and dissolve Synods to confirme or abolish their decrees that nothing should be ratified but by the sole Authority of the sea of Rome And hence it is that the Pope hath power both in heaven and earth and hell in token whereof he weares on his head a triple crowne thus hath writen in one of his decrees if the Pope should send many thousands of men into hell no man may say unto him what doest thou hence he imposeth lawes on the consciences makes new articles of faith canoniseth bookes saintes images celebrates Iubilees sends forth innumerable indulgences or pardons for sinne emptieth purgatorie the which latter may not unfittly be applyed to this bottomlesse pit But in truth this key was given unto him by Satan that old serpent according to that of the Apostle The comming of Antichrist shall be after the working of Satan with all power c. 2 Thess 2.9 I confesse indeed that the first Bishop or pastor of the Christian Church at Rome received the key of the kingdom of heaven from Christ that is power to binde and loose the consciences of men according to the Law and Gospell But Satan contrarie hereunto gave unto the Pope this hellish key by which he hath thrust aside and made voyd Christs key And hence it is that the Pope hath two keyes crosswise in his ensignes Neverthelesse this came not to passe without Gods secret and unsearcheable judgement as the Apostle witnesseth 2 Thess 2. saying that the comming indeed of Antichrist is with all deceiveablenesse of unrighteousnesse Yet God shall send them strong delusion that they should beleeve a ly because they received not the love of the truth Now this we must not understand onelie of a bare permission as if God did nothing but looke upon that which Satan Phocas Antichrist should doe but hee willingly granted this power unto him by his secret and righteous judgement that so both hee himself and all they might bee damned who beleeved not the truth Thus it is said also in v. 3. that power was given to the locusts to hurt men as the scorpions of the earth have power that is from their king the devill yet so as not without the ordering hand of God who wisely disposeth all things whither don by men or devils And thus in Chap. 13. v. 5.7.15 it is said that it was given to the beast to make warre with the Saintes to give life to the image of the beast c. Whence we may see how God righteously punisheth sinne with sinne in Antichrists kingdome And this thing we are to take notice of that so in the midst of these Antichristian confusions we may not look upon Antichrist and the devill onely but indeed cheifely consider and adore the presence and secret judgements of God But thou wilt say Rev. 1.18 20.1 how is the key of the bottomlesse pit which Christ hath given unto Antichrist I answer The difference how Christ and Antichrist are said to have the key of the bottomlesse pit Christ hath it one way Antichrist another Christ hath it truely and by right of his Godhead and mediation as beeing Lord of death and hell that he may redeem sinners out of the power thereof but Antichrist hath it falselie and by deceit as beeing
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
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
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
it shall not bee so for the end is neere at hand as Christ swearing by himself confirmes to the end we might no way doubt thereof so that this Oath serves both for the confirmation of his promise and for our consolation also neyther indeed doth Christ use on oath without waighty cause for Antichrist had so established his possession as that it seemed impossible that his kingdom should be overthrown Therefore Christ sweareth that there should bee no more time to wit sad and mornefull unto the Saintes as hitherto it had been under tyrants and especially under Antichrist who onely bearing swaye tyrannized over all insomuch as no man might contradict him unlesse he meant to die for it by fire or sword But there shall follow other times wherein shal be a reformation of the Church the last down fall of Antichrists kingdome The mysterie of God shall be finished When In the dayes of the seventh trumpet that is so soon as it shall begin to blow then shall be the end of the sixt trumpet the end of the Churches calamities the end of Antichristian tyranny Alcasar applies the mysteries of God to the casting off the Iewes and election of the Gentiles But the most on the contrarie understand it of the mysterie of all Israels conversion unto Christ which shal to come to passe neer the last times of which the Apostle Rom. 11.25 seems to treat and indeed the prophets of old have often prophesied of their calling But because in this place the comfort of the Church militant under Antichrist is onely aimed at unto which the calling of the Iewes doth not directly much belong therefore it is rather better to be taken of the resurrection and day of judgement even when the power of tyrants and all adversaries shall be abolished of which mysterie the Apostle speaketh 1 Cor. 15.51 Behold I shew you a mysterie wee shall not all sleepe but wee shall all bee changed in a moment in the twinckling of an eye at the last trumpet for the trumpet shall blow and we shall be changed This is that which Christ here sweareth that at the sound of the seventh trumpet the mysterie of God is to be finished the Church delivered and glorified but the enemies eternally to be punished according unto that in the Prophets Isa 24.26.27.66 Daniel 7.11.12 Zacha. 14. Mala. 3. 4. Hence we plainely see that the sound of the sixt trumpet shall continue unto the end of time that is of this world and that at the beginning of the sound of the seventh trumpet an end shall be put to the afflictions of the Church and cruelty of the adversaries The seventh trumpet therefore is no other then that of the Archangel by which the dead shal be raised out of their graves and brought to judgement As in the following Chapter we shall hear so that without all doubt this trumpet respects the end of the world They therfore doe erre from the scope who extend the time of the seven Vialls and of the following visions beyond the seventh trumpet The second part of the Chapter Of the booke eaten up by Iohn 8. And the voyce which I heard from heaven spake unto me againe and said Goe and take the little booke which is open in the hand of the Angel which standeth upon the sea and upon the earth 9. And I went unto the Angel and said unto him Give mee the little booke And hee said unto me Take it and eate it up it shall make thy belly bitter but it shall be in thy mouth sweet as hony 10. And I tooke the little booke out of the Angels hand and ate it up it was in my mouth sweet as hony and assoone as I had eaten it my belly was bitter 11. And he said unto mee Thou must prophesie againe before many peoples and nations and tongues and Kings THE COMMENTARIE THe other part of the Chapter concerning the booke eaten by John is a preparation to the following Act touching the combat of the two witnesses with the beast about the end of the fift sixt trumpets which yet remaine founding in this present age John as he is commanded eats up the little booke he tooke out of the hand of Christ the which was sweet in his mouth but bitter in his belly And he is commanded to prophesie againe before kings and nations Now what is this but that towards the last times prophesying shall be renewed against Antichrist after which indeed there shall follow new combats notwithstanding Antichrists kingdome shall be greeviously shaken the which beeing donne there shall be no more time that is like the former when Antichrist raged according to his lust and pleasure over the Church This is the summe Now we are well to take notice that this part of the vision is taken out of the prophesie of Ezech. Chap. 3. where an hand from heaven reacheth unto the prophet a roule to eat it up beeing in his mouth as hony for sweetnesse whereupon he is commanded to denounce judgements against the Israelites It shadowed out the heavenly call of Ezechiel as also his readines to obey God in reproving the vices of the people and threatning punishment against them for the same All things are here alike But that Ezechiel felt not the booke as John bitter in his belly that he was sent to prophesie against the house of Israel but Iohn against Antichrist Let us briefly consider who commandeth what is commanded and what followed upon the doing thereof 8. And the voyce which I heard To wit that heavenly voyce mentioned in ver 4. write not but seale the voyces of the thunders c. The same voyce therefore who before forbade him to write doth now command him to eat up the little booke and to prophesie by which is signified the admirable dispensation of the divine grace for Antichrist bearing sway in the Church during the times of the fift sixt trumpets the thunders indeed uttered their voyces that is some faithfull teachers publickly thundered against the idolatrie and tyranny of Antichrist But with little profit The voyces remained sealed and Antichrists power entire yea increased dayly by suppressing those teachers bringing kings and nations under his yoak Now whence came this I answere Christ as yet had not given to John the open booke to eat it up neither commanded him againe to prophesie because he reserved this special grace unto the later times of the fift sixt trumpets Let us therefore acknowledge this singular mercie of God that now unto us the open booke of Christs doctrine is given to be eaten up and prophesie against Antichrist againe revived in the world Take the little booke The heavenly voyce commands two things First that Iohn should take the open booke out of the hand of Christ Secondly eat it up The little booke on the outside contained the revealed written doctrine of the Gospell within the secret counsels of God touching the future
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
from the possibilitie of it because it is the number of a man also from the facility because it may be expressed in three numeral letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which make six hundred threescore and six The former part of the Chapter Of the Beast arising out of the sea 1. And I saw a beast rise up out of the Sea having seven heads and ten hornes and upon his hornes ten crowns and upon his heads the name of blasphemy 2. And the beast which I saw was like unto a Leopard and his feet were as the feet of a Beare and his mouth as the mouth of a Lion the Dragon gave him his power and his seat and great authority 3. And I saw oneof his heads as it were wounded to death his deadly wound was healed and all the world wondred after the beast 4. And they worshipped the Dragon which gave power unto the beast they worshipped the beast saying Who is like unto the beast Who is able to make warre with him 5. And there was given unto him a mouth speaking great things and blasphemies and power was given unto him to continue fourty and two moneths 6. And he opened his mouth in blasphemy against God to blaspheme his Name and his Tabernacle and them that dwelt in heaven 7. And it was given unto him to make war with the Saints and to overcome them and power was given him over all kinreds and tongues and nations 8. And all that dwell upon the earth shall worship him whose names are not written in the booke of life of the Lambe slaine from the foundation of the world 9. If any man have an eare let him heare 10. He that leadeth into captivity shall goe into captivity He that killeth with the sword must be killed with the sword Here is the patience and the faith of the Saints THE COMMENTARIE ANd I saw a Beast rise up out of the sea In this part of the vision there seems to all interpreters some barr to lie in the way touching this prophesie as what should be meant by these Beasts of both which Iohn at length cryes out as if they were but one here is wisedome let him that hath understanding count the number of the Beast intimating that here something is figured out passing the reach of man And indeed the thing is so Notwithstanding from the manner of the method formerlie laid down by us we may undoubtedly gather that the Third Ast of this 4 Vision that is Antichristian persecution is here represented Beside I scarsly find any whether ancient or moderne interpreters Lyra and Alcasar excepted but expound either the former or the latter or els both the Beasts of Antichrist Now whatsoever is meant by the latter let us first consider the former Touching this I finde diverse opinions Some will have it to be the divell Opinions about this sea-beast Others some certain and special persons abounding in all manner of wickednesse such as Gensericus or Cosroes or his son Syroes or Mahumet or Luther as Lindanus foolishly feigneth Others by the Beast understand the universality of wicked men But these opinions are not at all to bee esteemed because indeed they manifestly contradict the text For the Dragon who is the devill shal give his throne unto the Beast Therfore he is not the Beast himself But in a prophetical style a Beast in scripture usually signifies not a special man but a monarchical kingdome with the head thereof Lastly all the wicked shall follow and worship the Beast therefore they themselves are not the Beast So that this Beast can neither bee restrained to one certain wicked man nor confounded with all the wicked in generall But there are three other opinions more probable Three opinions more probable which I wil briefly set down and examine The first is that this Beast denotes the old Romane Empire with its idolatrie cruelty against Christians Of this mind are many of the ancients as Tertullian Hierome Orosius Eusebius with many also of our latter divines as Bullinger Foxe Osiander in his conjectures Junius Aretius Whitaker wherin Alcasar the Iesuite agrees with them 1 sentence touching the Romane empire examined This opinion howsoever I doe not altogether disapprove considering that in Chap. 17. where this Beast againe comes forth it is manifest that Antichrist clothed with the spoiles of the Romane Empire is represented by the same neverthelesse in this place I take it otherwise For first Iohn here sees the beast arising out of the sea So that he saw its originnall but the original of the Romane Empire he did not see For it it had now already continued from Julius unto the fourteenth yeere of Domitian when this prophesie was revealed unto him CXLII yeeres Therefore it is said afterward in Chap. 17.8 of the Romane Empire The Beast was to wit before this vision and before his rising out of the sea Secondly this Beast rose not out of the sea til the Womans flight into the wildernesse as the order of the Vision both here and in the foregoing Chapter doth plainly manifest Now the flight of the woman was not under the Romane tyrants but begane under Christian Emperours and hereticks as we have shewed in the foregoing Chapter Adde hereunto that the Beast is said to rage fourty two moneths the which is the time of the womans abode in the wildernesse and the time of the prophesie of the two witnesses as appeares by what hath before bin spoken Now this time by the consent of all shall be the last in which Antichrist shall rage And therfore it cannot possibly belong to the old or Pagan Empire of the Romanes To be short this seems to be a demonstrative reason that this Beast is often mentioned throughout this prophesie as beeing to remain in a continuall persecution of the Saintes unto the end of the world and not to be abolished but by the brightnesse of Christs comming who will cast him into the lake of fire and brimstone Chap. 19.10 Whereas the old Romane Empire scarsly dured three hundred and fifty four yeeres and now hath bin in the hand of Christians thirteen hundred yeeres and more Therefore this Beast cannot simply be applied to the ancient Romane Empire The reasons most probable alledged for it though of little solidity are three First that this Beast seems to be like to the fourth beast in Daniel Chap. 7.7 by which according to the common opinion is denoted the Romane Monarchie Secondly because the Romane Emperours from Tiberius unto Constantine have most cruelly warred against the Saintes the which also the Beast is here said to doe ver 7. Lastly because power is given to this Beast over every tribe and tongue nation in the same verse The which most properly may be applied to the Romane Emperours Lords of the world To the first I answer if we compare the Beast in Daniel with this here we shal see indeed that both of them have ten
that of the Apostle In all these things we are more then conquerours through him who loved us This victory in overcomming the world and the Beast is the faith of the Saints against which the Beast shall never prevaile The same thing speaks Daniel touching the little horne and the issue of the war made with the Saints He prevailed against them saith he untill the Ancient of daies came and judgement was given to the Saints of the most high And therefore the Beast shall not alwaies prevaile against the Saints but at length they shall judge the Beast for his power shall endure no longer then XLII moneths which serves for the comfort of the godly lest fainting under their long-during calamities they should cast away their hope of victory If thou enquire after the time of the warre When the war began it began to be made of old when the Beast first trod down the holy city and tyrannically persecuted al opposers by fire and sword In speciall the warre was at the height after the measuring of the temple which through the great mercy of God was effected in these last times By this warre the Councill of Constance tooke away the two witnesses Iohn Husse and Jerome of Prague and was afterward strongly prosecuted against the Saints by the Councill of Trent and yet is to this day And power was given him over all kindreds and tongues We have heard the declaration and usurpation of the power The universal power of the Beast Now he addes the largenesse and greatnesse thereof for that which in vers 3. was generally spoken The whole earth wondred after the Beast is now distributively spoken Power is given him over every tribe and tongue and nation It is therefore an amplification of his power from the largenesse of the territories in subjection to the Beast His power is universall so as none whither high or low in the Christian world but do either desire or are forced to submit to the Romish yoke Behold here again whither the spirit of God doth not point at the Catholike state of Rome that so Antichrist Christs adversary might be known even by the largenesse of his kingdom Psal 2.6 Psal 72.8 Hebr. 1.2 Rev. 5.9 For as CHRIST is appointed by the Father to be heire of all things from sea to sea He it is that hath redeemed us to God by his blood out of every tribe and tongue and people and nation so on the contrary the DRAGON hath given power to the Beast over every tongue and kinred and nation c. Yet lest we should think that Christ was wholly thrust out of his possession by Antichrist a limitation is annexed 8. And all that dwell upon the earth shall worship him He much amplifies the dignity and worship of the Beast but withall limits the same He shall be worshipped as God in vers 4. it is said in preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have worshipped Here in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship So that the Beasts maiestie shall not be for a short time but shall long endure untill it be fully manifested Notwithstanding the holy Ghost comforts the godly by a twofold restriction first in that he calleth the worshippers of the Beast inhabitants of the earth And therefore none but earthly men shall worship him for the Elect are not the inhabitants of the earth Phil. 3.20 but Citizens of Heaven in regard that their conversation is there So that Gods chosen shall not adore the Beast neither shall their salvation or Christs Kingdom be in jeoperdie but theirs onely who follow the Beast for they shall all of them be cast with him into the lake Chap. 19.20 The other restriction is more expressely set downe viz. that they onely shall worship the Beast Whose names are not written in the Book of life c. that is who were not elected in Christ unto salvation but reprobated unto death before the foundations of the world THEREFORE NO MAN CAN BE SAVED IN THE ANTICHRISTIAN CHURCH because all who are not written in the Book of life shall be cast into the lake of fire and brimstone Chap. 20.15 Let all therefore who love their salvation forsake the Popish Church The names of the Elect are said to be written in the Book of life The Booke of life by an usuall metaphor for we commonly write down the names of such who are deare unto us that we may continually remember them so God having in his eternall counsell elected some to salvation hath written their names in the Book of life so saith Christ Rejoyce because your names are written in Heaven The metaphor also may be understood of the Sonship of the Elect so that to be written in the Book of life shews that they are heires of glory for we know that such are to inherit whose names are written in the last will or testament of men The Booke of life is Christ for in him God hath elected us Therefore it is called the Booke of life of the Lamb that is of Christ because election is made in Christ hence none shall obteine eternall salvation but such who are ingrafted in him through faith the Lamb also is said to be slaine because election includes the blood and death of Christ for the sins of all true beleevers for God hath so decreed to save the Elect as that Christs satisfaction comming in as a ransome for their sinnes his justice might stand with his mercy From the foundation of the world This may be referred either to the next foregoing word slaine or else to the words before who are not written And so Aretas How the Lamb is slaine from the beginning of the world Ephes 1.3 Rupertus and some others take it because of another place not unlike to this Cha. 17.8 They that dwell on the earth shall wonder at the Beast whose names are not written in the Booke of life from the foundation of the world And Paul saith that we were chosen in Christ before the foundation of the World Notwitstanding the spirit doth not without cause immediately joyne the words from the foundation of the world with the Lamb slaine For he would commend unto us the sufficiencie and largenesse of Christs sacrifice in as much as the efficacie of his death and passion is extended to the very first beginning of the world and so unto all the faithfull from Adam untill the end thereof to shew that no man living shall obtaine eternall life except he be redeemed by the blood of the Lamb. But how could the Lamb be slaine before he was I answer 1. Pet. 1.19.20 Gen. 3.15 Heb. 11.1 Act. 9.4 It is true he was onely slaine once on the Crosse some sixteen hundred yeares ago by a reall suffering yet he is in divers respects said to be slaine before 1. in Gods eternall preordination viz. that he should be slaine in the appointed time 2. by promise that the seed of the woman should
R. 1. Rib. in Apoc 14. s 39. A lca pag. 721. nay the Iesuites themselves Alcasar not excepted do not now oppose the same Yet lest they should any waies prejudice their Pope they feine that by Babylon here is meant not Christian Rome as it hath been more then a thousand yeers under the government of holy Popes But heathenish Rome as of old it was under Emperours But it will easily appeare that this is a vaine evasion For first Heathenish Rome was not the seat of Antichrist touching which seat as all consent Iohn here prophesieth off Neither was Antichrist come so long as Rome remained heathenish Therefore the former Rome is not this Babylon Secondly It cannot be understood of the Old but Popish Rome Babylon is no Pagan but Popish Rome that she indeed it is who hath made drunke all the inhabitants of the earth with the wine of her fornication and that all the Kings of the earth have committed fornication with her For Old Rome however it did abound with most foule idolatry Yet she alwaies gave liberty to all nations subjected to her for to exercise their owne religions and superstitions yea suffered the gods of all other people to be set up and worshipped even in Rome Christ onely excepted as Eusebius records out of Tertullian Neither can it be proved by any history that ancient Rome forced their worship on forraine people whereas on the contrary Popish Rome compelleth and imposeth on all nations and kings her superstitious and idolatrous worship on paine of excommunication seeking to be esteemed the Mother of Churches and in very deed the whole East lucked their abominations and idolatries from her as from the paps of a mother Thirdly In the time of the Fathers before alledged Tertullian excepted Rome was no longer heathenish being under the power of Christian Emperours and yet they call her Babylon Therefore they understood it not of heathenish Rome such as it was not but of Christian Rome such as then it was Fourthly That Rome is Babylon of which it is here said It is fallen it is fallen and which was to be destroyed in the latter times But the ruine of heathenish Rome is not here published as Alcasar vainely feineth for that Rome is ceased long agoe but the destruction of Popish Rome is yet to come for it is foretold to be in the last times These things therefore belong to Popish Rome Fiftly that Rome is Babylon which makes merchandise of the soules of men Revel 18.13 Now this beastly trade was not driven by heathenish Rome but by the Popish Rome as we shal fee heareafter Lastly that Rome is Babylon out of which in the last times Gods people are commanded to goe forth Now they are not bid to depart out of heathenish Rome which hath ceased to be long agoe Neither doe we read that ever any Christians by vertue of this commandement did forsake heathenish Rome but did alwaies constantly there persevere even in the times of most cruell persecutions Gods people therefore are commanded to goe out of Popish Rome Thus we see Rome is this Babylon which must be destroyed Ribera the Iesuite not daring to deny so evident a truth changeth himselfe into divers shapes to salve the Pope First he propoundeth a weighty scruple the which he saith is not yet unfolded by the Patrons of his opinion viz. wherefore John doth foretell so many evills to befall this city which although of old it were the chiefe seat of idolatry yet now is the head of sanctity and defender of the Catholick faith and the proper seat of him that is head of the Church c. But O Ribera Riberas defence of Popish Rome thy doubt is here clearely unfolded by the Angell viz. that this shall be the cause of all these evills because Babylon-Rome makes drunke all the nations of the earth with the wine of her fornications And that which thou speakest of the seat of holinesse in this very thing thou unwittingly accusest the Pope The Pope Antichrist and makest him to be Antichrist For he that possesseth the sea of Antichrist is Antichrist The Pope sits in the seat of Antichrist For Rome which is to be overthrown is the seat of Antichrist 〈◊〉 that is to be destroyed is the seat of the Pope The seat therefore of the Pope is the seat of Antichrist And so consequently the Pope is Antichrist Secondly Riberas evasions touching Popish Rome confuted he objects that it cannot be understood of Papal Rome First because John here describeth a most potent and wealthy city which was the Queen of the world But Papall Rome neither is so now nor ever is likely so to be Secondly because in Chap. 18.20 The heaven and holy Apostles and Prophets are bid to rejoyce over her because God had avenged them on her but whom saith he of the Apostles or which of the Prophets hath the Romish Church or Popish Rome persecuted What injurie hath she done unto them that they should rejoyce at her punishment Therefore he concludeth that Babylon here spoken of is to be understood of heathenish Rome which persecuted the Apostles and Prophets But in vaine he seekes for pretenses in so cleare a matter For he granted before that the future state of Rome is here spoken of therefore he is contradictory to himselfe And as for his objections they are easily answered To the first it sufficeth that Rome did then Lord it over all nations when John wrote this booke The same Rome the Pope now holdeth And besides this even Papall Rome is a most wealthy and powerfull city and the Queen of the world for all the treasures and delights of the Christian world have now long agoe by thousand enticements been drawn unto Rome alone She challengeth the Empire of the world unto herselfe for she boasteth that the Emperours and Kings of the earth doe reigne by her favour and benefit All must be vassals of Popish Rome yea if we beleeve the Iesuits even in temporall things Papall Rome therefore is Lady of all and Empresse of the world according to the verses Roma caput mundi quicquid non possidet armis relligione tenet To the second I say that which he pretends is ridiculous as if because Papisticall Rome had not persecuted the Apostles and Prophets therefore they ought not to rejoyce at her destruction for then also the heaven ought not to rejoyce for was heaven I pray you slaine by Papistical Rome Nay how could heathenish Rome kill the Prophets which never saw Rome Notwithstanding the Apostles and Prophets and heaven it selfe are worthily bid to rejoyce for the destruction of her both because in persecuting the Saints she persecuteth the Prophets and Apostles as also because all creatures ought to rejoyce for the vindicating of Christs glory and destruction of Antichrist whether they have been hurt by him or not Lastly if Popish Rome the which Ribera was not afraid to write shall be punished
in stead thereof is the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou sawest to wit not now onely but twice before also Besides the rule of articles on which the adversary grounds his deniall is altogither sandy and weake as not beeing strictly observed neither by humane or divine Writers especially in this prophesie as many examples might bee alledged for it both wayes as Chap. 13.11 14.1 where the Lambe and Dragon which had bin before spoken of are in the Greek written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without articles in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And on the contrary the whore not spoken of before with a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before we noted ver 1. Therefore the Iesuites exception is childish But that this and the former is all one beast appeareth See the Preface first by the same ascending out of the bottomlesse pit secondly the heads and hornes of both are the same Thirdly by their blasphemies wherewith they are both full Fourthly their worship is the same Fiftly both have all one kind of worshippers to wit the reprobate inhabiters of the earth not written in the booke of life Lastly Ribera himself confesseth that the beast in C. 19.20 and 20.10 which shal be cast into the lake of fire with the false prophet is Antichrist and not the devill because there the devil is expresly distinguished from the beast Now nothing can be more clear then this viz. that that beast and this is one and therefore there is no shew at all to imagine that this beast should be the devill Notwithstanding if Ribera will needs have it to be so understood what will be gaine by it namely this that Rome and the Pope shall ride on the devils back for who is this horseman that sits on the devill but Antichrist And what also the womans riding on the beast is I have shewed in the Preface Now let us see the colour and blasphemous names of the beast the habit also of the woman her forehead and belly Sitting upon a scarlet coloured beast He describes the forme of the beast that caried the woman to the end his nature might bee the more easily and better knowne First he is scarlet coloured or rose-coloured because as Plinie saith its like to the cleare and precious red coloured rose most pleasant to the eyes For coccum or coccâ—â— the word here used is a grain to die withall growing of a red hearb serving to die purple or scarlet of which colour were the armour-coates of Kings This Kingly colour therefore of the beast denotes his royall magnificence as also his deepe hypocrisie for Antichrist makes a very faire shew to the world blinding the eyes of men and deceiving their mindes with Vizards and Impostures It may also signifie his bloody disposition for scarlet is of the colour of blood now in verse 〈◊〉 Iohn sees the woman drunk with the blood of the Saints And it is well knowne that the Romish Court for some ages hath used this colour that so it might set forth the proper Livery of the Romish Court whose purpled fathers in whom resides the power to create Popes are clothed in scarlet Secondly the beast is full of blasphemous names Which may be understood either because in stead of trappings or barbes which horses have he weares the names of blasphemies on his head or because he vomits them out with full mouth Both which agree to the former description Chap. 13. ver 1. 5. where the beast bad names of blasphemies on his head and afterward opened his mouth blaspheming God his tabernacle and the inhabitants of Heaven at which thing a godly minde cannot but tremble very much This shall bee the Theologie of the Beast such his kingdome full with names of blasphemy The Names are either persons as before Chap. 3.4 Or blasphemous doctrines For the beast as we have formerly shewed shall be wholly defiled with blasphemies insomuch as not a haire shall appeare without it Now what these blasphemies are it hath been opened in Chap. 13. I. He blasphemeth God in boasting himselfe with his Tripple-crowne to be Lord of Heaven Earth and Hell II. The Tabernacle of God in transforming the Spouse of Christ into a loathsome and filthy Strumpet the Temple of the Lord into an impure Brothelhouse III. The Inhabiters of Heaven in making them whether willing or not willing to be their gods and faviours and for more sake gives divine honour unto them Thirdly the Beast like to the monster Hydra hath seven heads and ten hornes fully resembling the beast before mentioned save onely that the hornes here have no Diadems the which thing was not indeed needfull to bee added because afterward in verse 12. the hornes are said to bee the kings on whom he set the Crownes Touching the forme of the rest of his body as his belly mouth and feet it is not here expressed because we had it in Chap. 13. notwithstanding if we consider his chiefe parts wherein lies his whole power the rest of his body may be easily knowne as a Lion by his Claw Thus much of the beast 4. And shee was arrayed in purple Now followes the description of the woman first by her glorious luxurious and whorish attire as if shee were another Cleopatra or Rhodopa Purple and Scarlet is Queenes clothing such as afterward the woman boasteth herselfe for to be being according to the Proverb like lips like lettice The colour of the Beast and the woman agrees viz. The colour of the beast woman is the same being royall hypocriticall and tyrannicall arguing the proud wicked and cruell minde of both The rest of her attire bewrayes her whorish luxuriousnesse viz. Gold Pearles and most precious Stones with which her haire head eares necke and fingers are made glorious and transplendent in the eyes of the world This is the Persian religion and Sybaritican luxury of Popes The whorish luxuriousnesse of the Popes and the whole Romish whorish worshippe which is to be seene in the Palaces Steeples Corners of streets high Arches Images Baths Temples Roofes Crosses Altars Idols Robes Mitres and other Babylonish Monuments all of them glistering with gold purple scarlet and precious stones whereby the whore bewitchingly allures the inhabitants of the earth like as Daniel foretold that Antichrist should adore his god of Forces with gold silver pretious and desireable stones Now howbeit the blind world is delighted with these fancies lib 2 offic c 28 yet the worship of God doth not stand in need of these toyes for as Ambrose saith The sacraments want not gold neither are such things which are not bought with gold pleasing to gold If thou aske whence hath the woman all these great treasures I answer by her fornication with Kings Merchants and Mariners the riches of the whole world have flowed to Rome as into an unsatiable gulfe as wee shall see in the following Chapter The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Papists on the foreheads of Romane Tyrants as if they made Alexander the Great Priest of Cybele The cruelty therefore of Papall Rome horriblie exercised above six hundred yeeres hath made the whore drunke But here they will demaund which of the Saints the Popes have killed with their own hands or with whose blood they have bin made drunke As if forsooth the woman be not therefore drunke with blood because shee her selfe hath not with her owne hands made the gallowes swords fires and other deadly weapons wherwith the Saints have bin taken away Histories do witnesse by what cunning endeavours the Romish Antichrist hath stirred up Christian Kings and Princes to rage even against their owne bowells and those chiefly whom under the name of Waldenses Albigenses Leonists Wiclevists Hussites Lutheranes and Hugonots they condemned as Heretickes because they refused to take in the vemone of her whorish cup. Read the bookes of Martyrs of the French Germanes and English and principally the Acts of the Spanish Inquisition and not to be tedious See Abbat demonstra Antichri Chap. 7. where Bellarmines subtilties touching the future persecution of the Church under Antichrist are refuted Read I say these and thou shalt sufficiently understand the bloody surfet of this whore which to this day wherever she hath any footing doth vomit and breath out cruelties and still thirsteth after more blood and so will untill the heavenly Iudge put an end to her fury And I wondred with great admiration Hitherto the Vision the interpretation followes occasioned by Iohns admiration He wondred with great admiration that is very much But at what was it at the monstrous beast nay this he had seene before At what then Is it at the woman riding on the beast yes verily as at that so also at all other wondrous things in the woman viz. her attire whorish luxury the title on her forehead and bloody drunkennesse Iohn wonders not with an admiration of worship as did the inhabitants of the earth Chap. 13.3 but it was an humane astonishment at so horrid a sight and desire to know the mystery for as yet he knew not what was meant by the woman neither by her riding on the beast The third Part of the CHAPTER The VISION Interpreted 7 And the Angell said unto me Wherefore didst thou marveile I will tell thee the mysterie of the woman and of the beast that carrieth her which hath the seven heads and ten hornes 8 The Beast that thou sawest was and is not and shall ascend out of the bottomlesse pit and goe into perdition and they that dwell on the earth shall wonder whose names are not written in the booke of life from the foundation of the world when they beheld the beast that was and is not and yet is 9 And here is the minde which hath wisedome The seven heads are seven mountaines on which the woman sitteth 10 And there are seven kings five are fallen and one is and the other is not yet come and when he commeth he must continue a short space 11 And the beast that was and is not even he is the eight and is of the seven and goeth into perdition 12 And the ten hornes which thou sawest are ten Kings which have received no Kingdome as yet but receive power as Kings one houre with the beast 13 These have one minde and shall give their power and strength unto the Beast 14 These shall make war with the Lambe and the Lambe shall overcome them For hee is the Lord of lords and King of kings and they that are with him are called and chosen and faithfull 15 And he saith unto me the waters which thou sawest where the whore sitteth are peoples multitudes and nations and tongues 16 And the ten hornes which thou sawest upon the Beast these shall hate the whore and shall make her desolate and naked and shall eate her flesh and burne her with fire 17 For God hath put in their hearts to fulfill his will and to agree and give their kingdome unto the beast untill the words of God shall bee fullfilled 18 And the woman which thou sawest is that great City which reigneth over the Kings of the earth THE COMMENTARY AND the Angell said to mee Here we have fullfilled the promise hee that seeketh findeth To him that desireth wisedome it shall be given Of old admiration begate Philosophy here it begets prophesie The Angell observing Iohns desire by his countenance doth of himselfe open the mystery to him Why didst thou marveile He blames him not Mat 7 8 Iames 2.5 but shewes his desire to reveale the secret as if he should say I see thou art astonished at the wondrous sight but go to I will open the whole mystery now unto thee The mystery of the woman The old Version The sacrament which Ribera approveth because both words signifie somewhat that is secret and lies hid in another thing And the Church saith he hath seven such Sacraments But why then do they not also reckon the purple and cup of the whore among their sacraments And why did they not render also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystery in ver 5. by the word Sacrament that so Babylon herselfe might become a sacrament unto them 8. The Beast which thou sawest was and is not The Interpretation of the Beast followeth first of the whole secondly of the parts that is of the seven heads and ten hornes lastly of the woman but aenigmatically touching which perhaps thou maist say as Aristotle said of riddles or deepe sentences Gel lib 20 cap. 4 that they are so published as if they were not at all published so this Vision is so expounded as if it were not in the least expounded And so it is neither did it otherwise beseeme the Prophesie Why the explication of the beast is darke It was enough that the spirit did declare the future events by such signes as might not provoke the wicked And by which the godly through continuall searching might attaine some knowledge of the Mysterie Vnto the wicked the matter ought certainely to remaine obscure least foreknowing the events they might furiously presume to hinder the same and their rage bee the more encreased But as for the godly the holy Ghost would stir them up by an aenigmaticall interpretation to the end they should the more carefully attend to the events and histories of their times Notwithstanding all things are not ininvolved with such darke sentences but that he doth bewray with Characters evident enough to such as do not willingly shut their eyes both the beast that his seven heads are the seven hills of the City Rome and the woman that she is the Romane City and Church These Characters therefore are as it were the Touchstone of our interpretation because they will point out unto us as with the finger the beast and the woman To the Beast he ascribes foure conditions or states according to the times He was and is not and shall ascend
unto himselfe And therefore he is said to have bin then because then something of him was and hee was then according to that power although in another respect he were not as yet And is not To wit in this time of the Revelation when the Romane Bishops had not yet so much as dreamt of a Monarchicall Spirituall or Secular power but all of them for the space of 300. yeers untill Melchiades suffered Martyrdome for the Name of Christ Although Bellarmine foolishly boasteth that Clemens received the Ecclesiasticall Monarchy from Peter And is to ascend out of the bottomlesse pit To wit 510. yeeres after the Revelation of this Prophesie when Sabian attempted to invade the ecclesiasticall Monarchie Boniface III. really invaded it and so transmitted the same unto the Popes his Successours And about 649 yeers from this Prophesie Steeven II. also laid hold on the secular power who first thrusting the Greeke Emperours out of Italy possessed the chiefe government He was the first that deprived the French King Hildericke of his kingdome He was the first that admitted Pipine upon whom by his Antichristian power he bestowed not his own but the kingdome of France to kisse his feet 〈◊〉 he first would be pontificallie carried with great triumph in the midst of the people on mens shoulders as it were another Alexander or Iulius unto the Lateran Palace which thing hath ever since bin very religiously observed of his Successours namely being men as Balaeus recordeth not worthy that the Earth should beare Not long after also the beast in Gregory VII and Boniface VIII ascended to the highest step of Monarchie when the Pope said I AM CAESAR for he ascended not in a moment but by divers degrees of which see Chap. 13. He shall ascend out of the bottomlesse pit As Chap. 11.7 or out of the Sea as Chap. 2 Thes 2 9 13.1 the sense being one understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either properly of the pit of hell to denote the procreating cause of which the Apostle speaketh that his comming should be after the working of Satan with all deceiveablenesse of unrighteousnesse and signes and lying wonders or metaphorically of the deep of the Sea that is the sincke of Bishops in Papall Councills by which under praetext of establishing the faith and routing out of heresies the priviledges of Emperours and kings were overthrowne the monarchy of the Pope established the power of the Clergy augmented and confirmed the which Julian the Cardinall alledging thereby to allure Pope Eugenius unto the Councill of Basil It is a wonderfull thing saith he I find that the power of the Church and Ecclesiasticall Libertie hath alwayes bin strengthened defended and augmented by Councills and now doe we feare it should be taken away And shall goe into perdition Here I assent to Brightman for the clearnesse therof for this going of the beast into perdition foretold by the Angell is by the wonderfull judgement of God begun in our age and now the beast goes on in the way of destruction so that he is not now far from his end And this Bellarmine himselfe confesseth who thus writeth From that time you made the Pope to be Antichrist his Empire is not onely not encreased but more and more decreased The time therefore is neere at hand in which the Church of Christ shall sing with the rest of the Heavenly Companies HALLELVJAH Salvation and Honour and Glory and Power be to the Lord our God because his judgements are true and righteous Revelat. 19.1 And they that dwell on the earth shall wonder Thus much of the fourefold state of the beast his authority followes which hath largely before been expounded in Chap 13. here it is briefly touched Shall wonder Not at the monstrous sight as Iohn did verse 6. but shall adore and worship the woman Queen that rides on the beast as a Goddesse so Chap. 13. verse 3.4 And the world woâ—dred after the Beast and worshipped him saying Who is like unto the beast who is able to make war with him And verse 8 And power was given him over all kinreds and tongues and Nations and all the Inhabitants of the earth shall worship him But what then shall none remaine with Christ I answer Least we should thinke so in both places the inhabiters of the earth are onely comprehended in this number Whose Names are not written in the Booke of life from the foundation of the World by which limitation is intimated first the chiefe cause of this great madnesse of men to worship so monstrous and execrable a thing it is because they shall be children of the earth and not of God Reprobates not Elect secondly the Elect are freed from the Impostures of the beast for it is impossible they should be seduced Mat. 24.24 Whose Names are not written See Chap. 13.8 Beholding the beast that was and is not He reckons up some titles of the beast and not in vaine for it shall bee one cause of the worlds wonderment that the beast having divers shapes like unto another Proteus WAS AND IS NOT AND YET IS Whence the Admirers of him shall conceive in their minds something divine touching him Now these things are evident by what wee said before Was viz. before Iohns time so far as concerned the monarchicall secular power Is not viz. in Iohns time because the Romane Bishops had not assumed this no nor as yet the Ecclesiasticall monarchy And yet is viz. in Iohns time in respect of the Imperiall power which then the Caesars had and afterwards should be usurped by the Popes Thus we must reconcile these seeming contradictions Is not and yet is according to the different state of the beast least we might imagine a repugnancy to be in the words which to avoid the old Version hath wholly ommitted the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet is But Andreas and Arethas whom Montanus followes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is at hand or is to come which agrees with the third terme shall ascend out of the bothomlesse pit for he saith that he shall come that is in his time ascend out of the bottomlesse pit The fourth terme is not here mentioned because that served not for admiration but belongs to the future wayling of which in Chapter 18. 9 Here is the minde having wisedome This is added that none might complaine and say Why are all these darke expressions what may be the meaning of the heads and hornes of the beast he cryes out as before Chap. 13.9 at the rising of the first beast If any one hath eares let him heare And after the second verse 18. Here is wisedome let him that hath understanding count c. so now Here is understanding to wit hid above mans reach Here may be understood of the divers states of the beast euen now mentioned but I rather referre it to the following matter Here for in these things which yet remain to be expounded touching the heads
contrary saith The Kings heart is in the hand of the Lord he inclineth it to whatsoever he will So the Holy Ghost in this place God put into the hearts of the Kings that they should do these and not other things I ANSWER Sophisters do much labour and sweat to unty this knot touching the concurring of Gods providence Lib 5. de C. D. ca. 9 and mans free will but after long toyle they put as the saying is the Cart before the Horse that is they subject the operation of God to the will of man the Creator to the creature and that befalls them which Austin wrote of Cicero that by making men free Lib. 4. de Grat. lib. Arbit cap 14 they make them sacrilegious BELLARMIN doth diversly torment himselfe throughout his six bookes of Grace and Freewill And after all he falls with both hands into the same mire of blasphemy And alledgeth divers opinions touching this Concurring Caiet in 1. qu. Art 4 The first is of Caietan That the concurring or accord of the divine providence and free will is inexplicable and not to be understood in this life Bellarmine confesseth it to be dark but not inexplicable The second he ascribes to Durand Duran in 2. dist 37 qu. 1. That there is required no concurring of the divine operation unto actions of secondary causes but that is enough if God preserve the natures and vertues of the same This Bellarmine rejects as false for it is repugnant to Scripture But whither it be Durands let himself look to it I have sought for it but find it not It is absurd For how doth God not concurre unto actions if hee concurre unto their vertues seeing there is no influence of the action save from the influence of the vertue thereof The third is of others whom he is afraid to name That God indeed by his concurrence doth determinaters or limit the will of man and that in regard of it Mans will cannot but act and yet remaines free either because the concurring of God is not of the things requisite unto the action of free will or because the divine determination hinder not the judgement of our reason about choosing or rejecting of objects which is the root of the liberty in the will Against this opinion which is true hee largely disputes First by the saying of Siracides Chapter 15.14 That man is left in the hand of his owne Counsell which is nothing to the matter because hee speaketh there of man as hee was first created or before his fall Secondly by the authority of the Fathers which make nothing against it At length by reason viz. That this determination should make God Author of sin The wicked excusable both being false Scot. in 2. de 37 as shall appear in the following Question At last he alledgeth two opinions as he saith better but indeed they are worse The former is of Scotus That the divine cooperation is not of the part of the cause but onely of the part of the effect that is that Gods concurrence doth not determinate the will or imprint any thing in the same but flowes immediately into the effect and produceth the same in the very moment in which it is produced from our will As when two Porters carry a great burden which one alone could not do here neither of them addes strength to the other but onely both bear the weight This opinion pleaseth him yet not altogether for he sees it is repugnant to the Scripture which saith not that the divine influence is in the actions but in the hearts of men As here God put into their heatts he saith not into their actions Again The Kings heart is in the hand of the Lord he inclines it to whatsoever he will he inclines I say the heart and not only the effects of the heart or of the King It is repugnant also to the prayers and practise of the Saints who fervently desire of God to have not onely their actions and wayes directed but likewise to have their minds enlightned and bearts guided by God The other opinion is of Thomas which saith he C. 1 q. 105 art 5. Lib. 3. con Gent. ca. 7 Et qu. 3. de potentia artic 7. perhaps is more probable so ignorant is hee of that truth which he undertakes to expound viz. that the divine cooperation so concurres with the will of men as it gives not onely strength unto and preserves the same but also mooves and applies it to the worke The which opinion beeing candidly taken differs nothing from the third and is true But because the truth pleaseth not Bellarmine he subtilly pretends that this opinion also hath its difficulties and again by cavelling seeks to deceive For you would thinke him to be some Iugler for being a Thomist he dares not refute his master therefore he shuffles by subtilty and at length against Thomas hee comes to this that Gods concurring to the will of man brings nothing save a negative determination that is none at all and that the motion of God remaines subject to our will and is in our power Thus God and his grace should be subject unto us and so againe the Cart drawes the horse Thus I say the Sophister to make men free makes them sacrilegious What therefore The opinion of Caietane is most true that this concurring of God remaines inexplicable to us in this life for the divine providence hath a thousand inexplicable wayes to insinuate it selfe unto us inwardly to incline turne bend draw and create our hearts a new that we by doing what we wil freely yet do nothing but according to the divine determination and appointment But if any thing can bee expounded touching this concurring then the third and fift opinion must bee true neither is our liberty endangered thereby for to incline move bow draw and determinate the heart is not to force men as if they were brutish or against their will because this inclination motion determination is not without the proper judgement of reason and free election of the will Now nothing but coaction is repugnant to the liberty of the will Whether the divine determination be repugnant to the will Yea saith he also determination is repugnant This was the first argument That which acteth determinately to one thing acts not freely c. This is true if determination be put without the judgement and proper choice otherwise it is false for God himselfe out of perfection of nature wills that which is good and hates the evill determinately yet doth both most freely Bell armine cannot deny this But excepteth that God is determinated from himself Bellar. lib 3. cap. 7 lib. cap 7. and not by any other What of what The question is not whether liberty stands with this or that determination but whether with any If it may stand with some he hath beaten the air by a long disputation But also man determinates himself in the act of
by the Kings a long time or many years but be suddenly taken because of her security like as in one night Cyrus suddenly tooke carelesse Babylon being forsaken of her friends and driven to despair having no power to defend her self The grievousnesse of the punishment is aggravated by enumeration of four Plagues Death Mourning Famine Fire every one of which shall answer to her sins she promised her self perpetuall happinesse but Death shall cut her off she delighted in all kind of pleasures therefore sorrow shall overthrow her She continually gave her self to gluttony riot c. Therefore Famine shall kill her she burnt the godly Martyrs as Heretickes therefore with Fire shall she be utterly consumed by the Kings sometimes her lovers who shall fall from her and turne their swords which they formerly imployed for her against the Godly into her own bowels See Chap. 17. ver 17. For strong is the Lord He prooves that her lot and portion shall be irrecoverable from the omnipotencie of the Iudge the which he opposeth to the Romane power that we might not think the thing foretold impossible the which immagination hath beguilded many even to this day Stapleton hath writ a Booke of the admirable greatnesse of the Romane Church which he saith shall so remaine for ever Lipsius also had no other end then to flatter Rome in his Book which he published about the same time touching the admirable greatnesse of the Romane City Iohan. Paul Windek About this time also a certaine Parasite of the Romish Seat spread abroad a Prognostication about the future state of the Church wherein he affirmed that the Evangelicall Doctrine and Christian Churches should shortly perish The Romane Seat remaine stable and constant so is this opinion settled in the mindes of Papists that it is impossible the Romane Power should be overcome through any Plots or devices or the Romish Hierarchy linked and fastned together with iron bonds as it were should ever be overthrown by any But 2. Strong is the Lord which judgeth her Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judging in the present tence Andreas and Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath judged because in his unchangeable decree he hath devoted her to condemnation some thinke because this shall happen in one day and suddenly that like Sodom she shall be burnt with fire from Heaven but because it was said before that the Kings should burne her it seems rather to be meant of fire suddenly thrown into the City by the Victorious army Hitherto the Exhortation the Lamentation followes 9. And the Kings of the Earth shall bewaile her The wicked lament the wretched condition of Rome First Kings then Merchants Lastly Shipmasters Now what and how great their mourning shall be and the cause thereof common to them all is shewed to be the losse of their former riot and gaine And therefore there is the lesse difficulty and reason to insist upon it This generally is to be noted from the lamentation that a temporall judgement on Rome is here described not the last judgement in the end of the World for wicked Kings Merchants and Shipmasters shall see and bewaile the same In the first place the Kings of the Earth are brought in mourning as being more worthy and powerfull who were chiefe in committing filthines with the Romish Strumpet They shall bewaile and lament for her That is because of her sudden and miserable destruction who these are is noted by two Epithites they are Kings of the Earth committing fornication and living deliciously with her By both we may understand that they shall be enemies of the Gospell Vassalls Sonnes Spirituall Lovers of the Romish Seat For the first Epithite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Earth is allwayes in this Prophesie taken in an evill sense for Kings Nations and worldly men given to earthlie worship By the latter Epithite the cause also of their mourning is shewed they shall lament excessively because they are deprived of their sweet converse with the whore by means of her unexcepted destruction What that converse was we have opened on verse 3. and divers times before It may be demanded who these Kings of the Earth shall be Ribera feineth that they shall be the same Ten Kings who burned her with fire who these Kings of the Earth are repenting and bewailing the destruction of the most renowned City like as Titus is said to have mourned for the burning of Ierusalem and the Temple But it is a vaine Fiction for those Kings shall be converted unto the faith These shall be Kings of the Earth Enemies of the Gospell Ioseph lib 7 de bell Iud. c. 24. The cause also of the mourning is different These shall lament because they can no longer commit fornication and riot with her But the former Kings after they had once by the divine mercie of God repented of their sinne refused any longer to commit fornication with her for it is said They shall hate the Whore and make her desolate Therefore we affirme that these Kings of the Earth shall be such of the Ten as still remaine with the Pope 10. Standing a farre off for feare The gesture and voice of these Mourners is noted standing a farre off and crying Alas alas In which he prevents an objection Why shall they not rather take up Armes and succour the distressed Citie Feare and trembling shall hinder them signifying that the Lord will so astonish them as that they shall not so much as thinke upon armes or succour for the feare of the divine judgement will make them to seeke shelter for themselves For in one houre Before In one day Her judgement shall be so sudden that before the report of her Siege be far spread the Citie shall lie in ashes Thus high things are on a sudden brought to nothing Trees of great height are long in growing but rooted up in one houre They call it judgement to wit of God the just Iudge whose vengeance shall be so manifest that the very enemies shall be forced to confesse that so great a Citie was thus suddenly overthrowne not by humane force but by the judgement of God being angry 11. And the Merchants of the Earth shall weepe Merchants succeed the Kings in mourning the Merchants I say of the Earth whom we have shewed to be spirituall Traders Treasurers of the Popish Court Paenitentiaries and Granters of Pardons c. The which plainely appeares by the adjunct cause of their sorrow and kind of Merchandize Because no man buyeth her merchandize any more But gold silver and pretious stones shall not be out of esteem because of the destruction of one Citie For by the overthrow of one Mart-Towne trading is not taken away from other places but the fall of one is rather the rising of another as not long ago in the low Countries Antwerpe sometime a noble Mart-Towne decaying was the flourishing of Amsterdam Therefore it is manifest that here properlie merchandable wares are not
thousand yeers in the mean while not denying that both they and other Martyrs should further live and reign with Christ But thou wilt say Why the thousand â—â—ers are â—â—fined to what end was it to define a thousand yeers if the Martyrs were to reign longer I answer It was meet they should be defined because of the wonderfull events that were to come to passe in those first thousand yeeres bringing as it were a new face on the whole Earth for Ierusalem being destroyed Iudaisme was to be overtâ—â—owne Satan being bound Paganisme was to decay and on the contrary Christianisme established in the whole Romane Empire not without shedding of very much blood lastly in the midst of Christianisme Antichristianisme was to bee erected and toward the end of the thousand yeeres confirmed and brought to its height with no lesse spilling of Christian blood in Gregory VII that cruell Beast 5. But the rest of the dead lived not againe Having expounded the state of the Godly what it was in those thousand yeers first on Earth afterward in Heaven now he addeth the state of the wicked during the said time on Earth that they lived not againe in the first Resurrection that by this Antithesis he might the more set forth the happinesse of the Martyrs and withall teach us that Satan was not so bound but that he still held very many even all the time of the said yeers in Paganisme and Antichristianisme who would not embrace the testimony of Iesus and live againe or be raised from the death of sin least we should imagine that the thousand yeers should be altogether a Golden-Age or that the Church were to expect the applause of the whole world This is the summe By the Rest therefore are understood all others the Martyrs and Confessours excepted who embraced not the Testimony of Iesus in all this time but were either professed enemies of Christ as Iewes and Pagans without the Church or false Christians or Antichristians in the Church These hee saith are DEAD not by a corporall but a spirituall death in sin of which death the Apostle speaketh Ephe. 2.1 1. Tim. 5.6 Mat. 8.22 Ioh. 5.25 When ye were dead in sinnes And she that liveth in pleasure is dead while she liveth so Christ Let the dead bury the dead The dead shall heare the voyce of the Sonne of man for he speaketh of the state of the ungodly living on Earth whom he opposeth to the Martyrs not as then living with Christ in Heaven but as formerly embracing and professing the witnesse of Iesus on Earth Therefore in the words The rest of the dead the distinction is not betwixt the dead but after the Greeke Phrase the Genitive is put for the Nominative The rest of the dead for the rest being dead so in Chap. 9.20 the rest of men that is other men or at least it is a distinction of such as of old were living on Earth but dead spiritually for of old the Martyrs also before they repented and embraced the Testimony of Iesus were dead spiritually as the rest but because they lived againe spiritually on Earth therefore after death they lived and reigned gloriously with Christ in Heaven But the rest lived not again To wit from the death of sin through Faith and Repentance but despising the Testimony of Iesus remained in Paganisme Or repented not of their Idolatry Hypocrisie and other sinnes in Antichristianisme as in Chap. 9.20 The rest of men which were not killed by these plagues repented not of the workes of their hands that they should not worship devils and Idols of gold c. which place doth excellently interpret this But that he speaketh not of a corporall living againe as the Chiliasts did interpret it shall by and by appeare by Iohns Declaration Vntill the thousand yeers were finished That is during the whole thousand yeers wherein Satan was bound for againe he addes the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These thousand yeers But did they live againe afterward no certainly for they which live not againe in this life shall never live againe in the life to come Therefore the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntill limits not a time of living again but simplie denyeth the same they lived not againe untill for never As Thou shalt not come forth untill thou hast paid the very last mite for never Hee knew her not untill shee had brought forth her first borne for never The Chiliasts said They lived not within but after the thousand yeeres but by the same reason they should say that the Soules of the Martyrs lived in but not after those thousand yeers Both is false for the Martyrs have never ceased to live and reigne neither have the rest of the dead ever lived againe It therefore noteth their voluntary contumacie in Paganisme and Antichristianisme that however Satan was bound in a speciall manner and could not deteine them in Infidelity yet they would not after the example of the Martyrs repent and embrace the witnesse of Iesus so as the fault of their destruction was onely in themselves The fourth thing followeth touching the first Resurrection This is the first Resurrection In the Greeke IS is left out but the Ellipsis is expressed ver 6. This is the second death By this Addition Iohn doth expresly declare what kind of living againe he meant that the rest of the dead lived not namely in that which is the first Resurrection as if he should say they lived not again in the first Resurrection the meaning is thus This is the first Resurrection for This living again in which I said the rest of the dead lived not is to be understood of the first Resurrection for the monstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not to be referred to the soules of the Martyrs which he said LIVED but onely to the rest of the dead who he said lived not again which the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived againe and repeated in the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resurrection doth intimate The Declarat oâ— also of the contrary sheweth the same ver 14. This is the Second Death where likewise the Demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not to be referred unto all that were judged ver 13. but only to them that were cast into the Lake of Fire and were not found written in the booke of Life Now it followeth to speake of the manner of this Resurrection and what it is The Chiliasts said it was corporall but here is solidly demonstrated that a corporall raising up of the Martyrs out of their Sepulchres is not proper unto the Martyrs but that it must be understood of a Spirituall living again from the death of sin in all that shall be saved THE DEMONSTRATION That the first Resurrection is not to be understood corporally but spiritually First from the differences dividing the whole Subject This first Resurrection is either corporall or spirituall But it is
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
and witnesse of the Conscience Rom. 2 5. which shal suggest to every one the exact memory of his Actions whether good or bad the sentence pronounced shall be most just according to the same and Gods judgements shall bee righteous for the Holy Scriptures containe a most exact written rule of righteousnes unto which most righteously all are obliged and whosoever hath conformed himselfe unto the same shall most righteously be acquitted whosoever hath swarved from it Orat. in Plag gran shall most righteously in the day of Iudgemen bee condemned The Booke also of every mans conscience is of such exact righteousnes as it deceives no man doth injury to no man for the conscience saith NAZIANZENVS is a domesticke and true Tribunall And the Poet siath well Prima haec est ultio Iuven Sat 13. quodse Iudice nemo nocens absolvitur improba quamvis Gracia fallacis prae oris vicerit urnam This vengeance takes if judge it bee None that are guilty quitt doth hee Though that the Praetor through falle Grace Sometimes puts wicked men in place How much more therefore shall the conscience in the day of Iudgement bee a righteous rule to judge by The holy Scriptures are the rule of truth righteousnesse By the way observe If God will then judge according to the written word how much more doth he require that faith and our works be now done according to the said rule of Holy Writ According to their workes Good or evill This shall be the other infallible rule of righteousnesse for it is a righteous thing with God to render rewards to the righteous and tribulation to the wicked Every one therfore shall righteously receive either good or evill according to what he hath done It is observeable that here and every where in Scripture it is said Iudgement shall be according to workes we shall be judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our workes no man therefore shall be saved for good workes notwithstanding the wicked shall be damned for their evill workes because there is a different reason between good and evill workes Evill workes are the wages of or merit death Eze. 184. Rom 1.28 Good works merit not life eternal for the Soule that sinneth shall dye And It is the judgement of God that they which commit such things are worthy of death Good workes merit not life because all are due to God the Creator and Redeemer But no debt comes under the notion of merit I passe by that the best workes of the Saints are imperfectly good polluted with many blemishes so that if God did judge them to his severity they would be found to be nothing but unrighteousnesses as the Church of old confesseth Isa 6.46 We are all as an uncleane thing and all our righteousnesses are as filthy rags Therefore we pray forgive us our trespasses Wherefore least Hypocrites should be bold to inferre if the wicked shall be condemned for evill workes therefore the Iust are saved for good workes The Holy Ghost would have it no where written that the judgement shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for workes which might signifie the meritorious cause but alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes which signifies the condition But why not according to Faith or infidelity Why the Iudgement shal not bee according to faith infidelitie because Faith and infidelity are hid to the eyes of men But workes whither good or evill flowing from the same shall be conspicuous and open unto all Therefore in that open judgement Christ the Iudge shall alledge the cleare rule of righteousnesse that it may appeare unto all that the wicked are justly condemned having done evill and the Godly righteously acquitted who have done good this is a great encouragement to good workes that we follow after them and touching evill workes that we should shun them because according to them we shall all be judged 13. And the Sea gave up her dead AVGVSTINE by the Sea doth not unproperly understand the world Lib. 20. de C. D. c. 15 which like to the tempestuous Sea is alwayes tossed with waves By the dead is meant wicked men dead in sinnes as is the greater part in the world or all men having mortall bodies Notwithstanding I thinke it is more proper to the sense to understand it of such as perished or were drowned in the Sea or Rivers or whose burnt bodies and ashes were cast into the same in times of persecution For humane reason judgeth it very absurd that the bodies of such as have been devoured by the fishes of the Sea or torne by wild Beasts and eaten by wormes on land should be restored John therefore saw what shall come to passe when all the Elements through the power of God shall render up the consumed Carkeises The Sea shall vomit up as it were out of a Sepulchre the dead she swallowed up The same Death and Hell shall doe that is the Earth which hath received in Sepulchres all the bodies of the dead as it were in her lap or bosome and opening her mouth hath swallowed downe some alive also By death here AVSTIN understandeth the dead bodies of the Godly which the Earth shall render up By hell the damned soules of the wicked which thence shall be brought forth to Iudgement Ribera extends it unto the bodies of such as Hell swallowed downe alive as Corah Dathan and Abiram The summe is by what kind of death soever they perished in this life whatever became of their soules after death all are seen by John as brought forth to Iudgement The Soules therefore of the Saints shall return from Heaven with Christ the Iudge the wicked shall be called forth out of Hell to Iudgement All mens bodies shal be raised up to life and being restored to their own soules shall stand before Christ to be judged 14. And death and hell In a few words hee toucheth the execution of the sentence pronounced against the ungodly The state of the Godly he more largely Treats of in the following Chapters First he sees hell and death to bee cast into the Lake of fire and soone after all that were not found written in the Booke of Life that is reprobates in which again is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inversion for first the wicked shal bee cast into torments Afterward the last enemies viz. death and hell by which names AVGVSTINE thinks here is signified the devill himselfe as being the Author of death and hellish punishments and the whole company of devils which very thing he had said before by an Anticipation And the devill was cast into the Lake c. So death should be put for the devill causing death 1. Cor. 15.54 1. Cor. 15.26 Hell for the devill drawing men to Hell As by a like metonymia it is said Death is swallowed up in victory And The last enemie that shall be destroyed is
and quarrels shall be farre from thence but on the contrary we shall sing to God everlasting Songs of joy Nor paine Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour which may be taken for any kind of trouble and metaphorically for Griefe as BEZA renders it after the Greeke Phrase Sophocl in Antig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 griefe by griefe brings griefe But then there shall be no labour trouble paine or griefe of body or mind occasioning teares death sorrow or crying There shal be no cause of evill but on the contrary everlasting joy and pleasure at Gods right hand For the former or first things are passed away That is the miserable state of this present life in which all those evils doe abound because of sinne Then they shall passe or vanish away There shal bee a new heaven and a new earth A new state full of joy and happinesse Vnto the illustration of this place that in Chap. 7.15 helps very much where in the end of the second Vision one of the foure and twenty Elders explicated the Heavenly felicity of the Saints almost in the same words They are saith he before the throne of God and serve him day and night in his temple and he that sitteth on the throne shall dwell among them they shall hunger no more neither thirst any more neither shall the Sunne light on them nor any heat for the Lambe that is in the midst of the throne shall feed them and shall lead them unto living fountaines of waters and God shall wipe away all teares from their eyes This place doth plainly confute their opinion who hold that here is treated of the state of the Church Militant in this world for it is certaine that this removall of all evils from the Church neither is nor shall be in this world neither is any such happinesse to be hoped for in this life but it is reserved for the Church in the world to come These things therefore cannot be applied unto the state of the Church on earth gathered of Iewes and Gentiles Neither do the Futures will dwell will take away contradict what wee say For these are retained emphatically out of the Prophesie as if he should say the things which Isaias foretold should come to passe shall bee then fulfilled the which the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are passed away in the Praeter Tense doth easily evince 5. And he that sate upon the throne Here followeth the voyce of the Sitter on the Throne of whom above Chap. 4. where wee shewed it was either the Holy Trinitie or the Son of God gloriously reigning at the right hand of God in Heaven because he saith I am Alpha and Omega which above in Chap. 1 8. was the voyce of Christ I am Alpha and Omega the First and the Last Now he confirmeth unto Iohn the things before seen and heard All things were new a New Heaven a New Earth a New Ierusalem Least we should doubt or aske whence this innovation should come Behold saith hee I make all things new This innovation of things shal be effected by the divine power Neither speaketh he of the spirituall renovation of the Church which began long agoe by the grace and power of Christ but of the super-naturall change of the whole universe which shal be at Christs last coming 2. Pet. 3.13 as Peter sheweth And hee saith to mee write The Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith in the present Tense being the proper stile of the Evangelist Iohn argues that he was Authour of this Booke He is commanded to write this Vision of the future renovation and in speciall the most sweet voyce of Gods eternall abode with men and the future blessednesse of the godlie that it might allwayes remaine extant to future times for the Churches consolation for Christ knew that the Churches condition should unto the end be mournefull by teares death sadnesse paines c. Least therefore she might faint in her warfare the Lord would have this most joyfull Catastrophe of all evils to be set down in Holy Writ For these words are true and faithfull Above Chap. 19.9 after a like Commandement of writing Write blessed c. He annexed a like reason These words are true Here he addeth faithfull that none should doubt of the future happinesse Hee understands by WORDS here Gods future dwelling with men as also the eternall rewards of the faithfull and everlasting punishments of the wicked 6. And he said to mee It is done Above Chap. 16.17 the Angell of the seventh Viall in the same phrase proclaimed the end of Babylon and the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT IS DONE It is a weighty asseveration that the thing is as certaine as if it were already accomplished I am Alpha and Omega As above Chap. 1.8.11 I will give unto him that is a thirst Hee confirmes eternall rewards unto the faithfull out of the Gospell For this is the voyce of Christ Ioh. 7.37 whence he that sate on the throne is knowne to bee Christ the Author of this Prophesie To them that thirst he promiseth the water of life freely that is everlasting joy without any desert of ours But then no man shall thirst any more But these Future Verbes I will give shall inherit and as before shall wipe away seeme to make against our opinion but they doe not as erewhile I shewed For because it is a Prophesie of future things he rightly useth Verbes of the future Tense He therefore that thirsteth to wit after righteousnesse in this life to him Christ will give the water of Life now in a beginning onely then fully as if hee should say then I will truely fulfill the Evangelicall promise of which I now grant a tast to the faithfull He that overcommeth shall inherit all things Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive it by inheritance Not therefore of merit but freely All things As it were an only Heire that possesseth all the substance of his Parents But all the Elect are heires and yet every one shall receive the whole inheritance Therefore this shall not be after the manner of other inheritances Now the inheritance is promised to him that overcommeth to wit the world the Beast and Satan because before the victory there must needs be a fight Therefore the Faithfull are here exhorted to fight couragiously against all their Adversaries See Chap. 2.10 And I will bee his God From 2. Sam. 7.14 He then at last promiseth to them that overcome the fulfilling of the promise of adoption which now by faith they possesse in hope Now are wee the sonnes of God but it doth not yet appeare what we shall bee but we know that when he shall appeare we shall be like him for we shall see him as hee is This is Johns owne most true interpretation of this divine voyce 1. Ioh. 3.2 8. But the fearfull and unbeleeving From the contrary he extols the felicity of the Godly because contraries being set one by another
they are the more apparent Therefore he could not more effectually set forth the excellency and worth of Heavenly good things erewhile promised unto the Conquerours viz. eternall abode with God his everlasting amitie absence of all evill abundance of all good things the Eternall and Heavenly refreshing and last of all the coinheritance with Christ in the new Heaven and the new Earth and of all things that are then by giving a touch on the contrary of the miserable and unhappy portion of the ungodly But the fearefull saith he and unbeleevers shall have their part in the Lake which burneth with fire and brimstone whose horrible judgement hee repeateth from the end of the foregoing Chapter Whosoever was not found written in the Booke of Life was cast into the Lake of fire This part of the judgement he expoundeth more fully that the godly may the more contentedly beare the troublesomnesse of their warfare and miseries in this life which shall shortly be turned into joy and the lesse be grieved at the successe and delights of the ungodly who shortly shall be cast into the torments of Hell fire Furthermore he reckons up eight rankes of reprobates whose names are not written in the Booke of Life unto which all the wicked belong in speciall the worshippers of the Beast and his Zealots are set forth in their colours For of these chiefly it is said Chapter 13.8 That their names are not written in the Booke of Life And truely these wickednesses have notoriously born sway in the Papacy Fearefull These he opposeth to Christs strong champions and Conquerours Fearfull understanding indeed generally those delicate professours who for feare of danger would have nothing to do with Christ nor suffer any trouble for his sake But chiefly noteing those most base Vassals of ANTICHRIST unto whom a servile dread and spirit of fearfullnesse is proper For they are never taught certainely to trust in the mercy of God touching the remission of sinnes of faith and salvation but torment themselves with perpetual doubting false conjectures and feare of beeing deceived all their life time standing in dread of Purgatory and Hell fire Vnbeleeving Such indeed bee all that are Alients from the Faith of Christ Vnbelievers Iewes Pagans barbarous Infidels of whom it is said Hee that beleeveth not in the Sonne of God Ioh. 3.36 the wrath of God abideth on him Yet none are more bitter enemies of justifying faith then Antichrists Zealots for these both by Arguments and force of armes furiously oppugne free justification by Faith They therefore are principally these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnbeleeving seeing the Scriptures of the new Testament usually call other faithlesse men The abominable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient and obstinate Abominable Both actively who abhorre God and Christ and passively who because of their abominable wickednesses are odious to God and men Andreas reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abominable sinners such indeed are blasphemers out of the Church But principally it agrees to the worshippers of the Beast for they imitate the nature of the Beast and his blasphemous mouth against God his Tabernacle and those that dwell in Heaven But what more cursed abomination can there be Cha. 13.6 then for Popish Priests really to sacrifice and kill the Sonne of God under the species of bread in the Masse mortifying destroying and offering him unto the Father if they be beleeved Murderers Such indeed have been all the robbers from Cain Murderers and Nimrod the Tyrants time cruelly spilling mans blood but none are more cruell man-slayers then Antichrists zealots and actors in the Inquisition who for many Ages have indeed by fire and sword killed innumerable bodies of the Martyrs but infinite soules of men by their devilish doctrine Whoremongers Such indeed are all impure adulterers and fornicatours whom God will judge Notwithstanding the Romane Clergy are the chiefe Adulterers and whoremongers who under pretence of vowed chastitie have long agoe polluted the Christian world with whoredomes adulteries sodomie and filthy secret lusts Sorcerers Or such as mingle poysoned cups Sorcerers or serving the devil by magical Art and so are hurtfull unto men Many Popes and Monks have excelled in this kind of wickednesse never was Magicke more used or esteemed of then in the Papacie Never were Kings and Princes in such danger of beeing poysoned as by these men Idolaters Among these indeed are comprehended Pagans who worship false Gods Idolaters for the true Govetous men whose Mammon is there God Epicures who make a god of their belly For all these are Idolaters but no Idolatry is so horrible as is in the Papacie where under the Image of God and Christ and of the Saints Idols of wood stone gold and silver are religiously worshipped and adored All Lyars That is Lyars Pro. 12.12 Iohn 8 44. all Liars and framers of lyes in generall adversaries of trueth of whom it is said Lying lips are an abomination to the Lord Every lyar is of the devill the father of lyes But the Papacy is as the very sinke of falsehood Their head the Pope is a lyar falsely affirming himselfe to be Christs Vicar Peters Successour Monarch of the Christian world Head of the Church and Lord of Kings and Emperours Their Religion and whole worship is false Their doctrine of meritorious works of Purgatory of satisfactions is false Their Doctors are lyars To bee short their blasphemies and calumnies by which they continually defame the Gospell of Christ are most false Thus we see whom the threatning respects Now for the punishment They shall have their part in the Lake An Hebrew Phrase Psa 11.6 Psa 16.5 Psa 63.10 Act. 8.21 Fire and brimstone is the part or portion of their cup Jehovah the part of my portion and of my cup. They shall be the portion of Foxes So PETER to Simon Magus Thou hast neither part nor lot in this matter By an Allusion unto Heires among whom the inheritance is divided into certaine parts that every one may have his due portion Now because he had said that such as overcame should inherit all things Here on the contrary he saith the portion of the wicked shall be in the Lake of fire that is this shall be the inheritance of the ungodly Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the part of them The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them is after the manner of the Hebrews a redundance or over-plus And the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is or shall be is wanting Beza rightly Is assigned to wit the sentence being now pronounced For erewhile he said all that were not written in the Booke of Life were cast into the lake of fire The lake of fire Lib. 20. de C. D. c. 14 Touching this Lake of fire and brimstone we need not with idle Sophisters dispute what kind of Lake it is and where and what kind of fire Elementary or not AVGVSTINE This fire saith he in what
part of the world or things it shall be is I think known to no man Ludovicus his jest on Sophisters disputing of this fire On which place Ludovicus Dives pleasantly jesting and deriding the vanitie of Sophisters what saith he to no man O Augustine thou hast not heard our Scholasticall Swash-bucklers of whom the least in degree is not ignorant that it shall be that Elementary fire whose abode is between the Ayr and the Globe of the Moone namely it being to descend But if thou approve not this there will not some be wanting to swear religiously that this fire shall proceed from the heat of the beams of the Sunne raised in the middle Climate of the Aire most thicke and ardent beames closing there together as it were into an hollow glasse or mirrour But it is no wonder In thy time O Austine there was no such use of fire as now seeing not to speake of Divines our Philosophers whither it be in the middle of December or in the middle of July they with mouth hands and feet handle and treat of nothing but fire Of Philosophers they become Divines and so transferre this kind of Philosophy into the more sacred Schooles They therefore can more casily define the fire then either Thou thy equals or Praedecessours Thus hee These delights therefore we leave unto incendiary Monkes who from the fire of Purgatory and Hell doe daily warme their Kitchins and daily threaten the Evangelicall Heretickes with fire and fagots The Holy Ghost himselfe interprets this Lake and this Fire not by the place or matter but by the miserable condition thereof Which is the Second Death Of which Chap 20.6 The first death They that have part in the First Resurrection on such the Second that is Eternall Death hath no power which shall be the casting of the damned with the devill and the Beast into everlasting torments For the first death is the falling away of the Soul from God The remedie whereof is the First Resurrection which is a raising of the Soule from the death of sinne through Faith and Repentance in this Life These are not in danger of the Second death because they shall have part in the Second Resurrection which is a raising up unto life and eternall glory See what was said before Chap. 20.5.6 The Second Part of the CHAPTER Beeing a Speciall VISION and Type of the Heavenly Jerusalem 9. And there came unto mee one of the seven Angels which had the seven Vials full of the seven last plagues and talked with me saying Come hither I will shew thee the Bride the Lambes wife 10. And he carried me away in the Spirit to a great and high Mountaine and shewed me that great City the Holy Ierusalem descending out of Heaven from God 11. Having the glory of God and her light was like unto a stone most pretious even like a Iasper stone cleare as Chrystall 12. And had a wall great and high and had twelve gates and at the gates twelve Angels and names written thereon which are the names of the twelve tribes of the children of Israel 13. On the East three gates on the North three gates on the South three gates and on the West three gates 14. And the wall of the Citie had twelve foundations and in them the names of the twelve Apostles of the Lamb. 15. And he that talked with me had a golden reed to measure the City and the gates thereof and the wals thereof 16. And the City lyeth foure square and the length is as large as the breadth and he measured the Citie with the reed twelve thousand furlongs the length and the breadth and the height of it are equall 17. And he measured the wall thereof an hundred and fourty and four cubits according to the measure of a man that is of the Angell 18. And the building of the wall of it was of Iasper and the Citie was pure gold like unto cleare glasse 19. And the foundations of the wall of the Citie were garnished with all manner of pretious stones The first foundation was Iasper the second Saphir the third a Chalcedony the fourth an Emerauld 20. The fifth Sardonix the sixt Sardius the seventh Chrysolite the eight Beryl the ninth a Topas the tenth a Crysoprasus the eleventh a Iacinct the twelfth an Amethyst 21. And the twelve gates were twelve Pearles every severall gate was of one Pearle and the street of the City was pure gold as it were transparent glasse 22. And I saw no Temple therein For the Lord God Almighty and the Lamb are the Temple of it 23. And the City had no need of the Sun neither of the Moone to shine in it for the glory of God did lighten it and the Lambe is the light thereof 24. And the Nations of them which are saved shall walke in the light of it and the Kings of the Earth doe bring their glory and honour unto it 25. And the gates of it shall not be shut at all by day for there shall bee no night there 26. And they shall bring the glory and honour of the nations into it 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lambes booke of life THE COMMENTARY 9. AND there came unto me one of the seven Angels Hitherto of what John saw and heard generally Now followes a speciall Vision and Type of the Heavenly Ierusalem in which is allegorically shadowed out not so much the pleasantnesse and magnificence of the place in which we shall bee in blessednesse in the highest Heaven as our future unspeakable blessednesse it selfe For this Citie is not Heaven it selfe but the glorified Church in Heaven for bee calleth the Citie here described the Bride and Wife of the Lambe But the Bride and Wife of the LAMBE is not Heaven but the glorified Church Now he recordeth as we shewed in the Analysis first the occasion of the Vision secondly the manner and place of the Vision lastly the Vision it selfe The occasion is in this verse Hitherto Iohn stood in the desert where he was carried in the spirit by one of the seven Angels pouring forth the Vials Chap. 17.3 to see the judgement of the great whore sitting upon the Beast What things he there saw and heard he hath declared at large Now that same Angell being one of the seven Pourers forth of the Vials for I understand it of the selfe same who seemed as above I said to be the seventh pouring out the last Viall into the Aire and proclaiming the end of the world comes unto Iohn that is returnes unto him for undoubtedly he had turned aside and as before he had said Come hither Chap. 17.1 I will shew thee the judgement of the great whore So now he saith I will shew thee the Bride the Lambes wife A wonderfull affabilitie of the Angell touching which above without being
the gates then here Here it shal be of security There for the exercising of spirituall trading night and day that is for the gathering of all Nations and the Kings of the Nations unto Christs kingdom Therefore the gates shall not be shut that is no man shal be kept out of the Church but they shall alwayes stand open that is all men shal be called unto the Church by the preaching of the Gospell Whence it is evident that the Prophesie there speaketh properly of the state of the Church-Militant and that the same is here applied unto the security of the Church-Triumphant 26. And they shall bring the glory and honour of the Nations unto it What in ver 24. he had said of the Kings onely he extends unto all Nations viz. that hither they should bring their glory and honour They shall bring the glory of the Nations for the Nations shal bring their glory By an Hebraism he nameth the GLORIE AND HONOUR OF THE NATIONS for the Nations that shal be glorified which then shal walk in the light of this City Which again makes nothing for the Church-Militant unto which indeed the Nations do bring their glory that is subject their wealth Cities Provinces and Kingdoms to Christ But by doing of it in this life they also bring the same unto the Heavenly City because for this Earthly glory they shall receive Heavenly glory Now this also is taken out of Isa 6. ver 11. and therefore is to be applied in the same sense as the former unto the Coelestial Citie 27. And there shall in no wise enter into it any thing that defileth This is the Third who are to be kept out of the Citie as enemies and unworthy Inhabitants who on the contrary are to be admitted as worthy dwellers There are three sorts of men to be kept out Defiled ones Workers of abomination and Lyars they being such as in ver 8. he had said should bee cast into the Lake of Fire namely the fearfull unbeleeving murderers whoremongers sorcerers Idolaters and all lyars Of whom we there spake neither is the reason obscure why these should have no entrance for all such persons are excluded out of the kingdom of God in this life by the expresse voyce of the Gospel Be not deceived 1. Cor. 6.9 neither Fornicatours nor Idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revisers nor extortioners shall inherit the Kingdom of God Rom. 2.16 Because therefore Christ will judge according to the Gospell of Paul all these shall not onely be kept out of the Heavenly City but also by the Judge his sentence be cast into the lake of fire Now this also is contrary to the opinion touching the Church-Militant for much defilement enters in it and many dregs have as yet their influence there forasmuch as the Church of the called is a Field mixt with wheat and tares a floore containing chaffe and wheat a not drawing good and bad fish But the purity and perfect cleannesse of this City altogether agrees to the state of the Saints in Heaven But they which are written in the Lambs Book of Life That is the elect onely and faithful that are borne again in this life shall enter into the City above See our Exposition on Chap. 3.5 13.8 17.8 20.15 CHAPTER XXII The Argument Parts and Analysis THe Heavenly Citie he further commendeth by the River of living water running through it and by the tree of Life allwayes bearing fruit and standing in the midst of the street and on either side of the River Lastly by the Seat of God and the Lambe in the same as also by the happinesse and eternall glory of the Inhabitants thereof At length hee concludes the whole Prophesie by a short recapitulation of the things hitherto spoken and by the commendation of much profit thence flowing unto the godly as also by establishing the inviolable Authority of this Booke The Parts therefore are two THe former endeth the description of the Coelestiall Citie in the first five Verses The latter is a conclusion of the Prophesie thence unto the end In the former are foure commendations of the City I. The pleasantnesse by the running River the excellency whereof he commendeth both by the purity of the waters as also by its originall ver 1. A River of water c. proceeding out of the throne c. II. The fruitfulnesse and abundance of necessaries from the tree of life whose seat or place he first describeth In the midst of the street and of either side of the River ver 2. Secondly he commends the fruit both from the abundance It beares twelve manner of fruits as also from its continuall bearing Every moneth Thirdly hee praiseth the leaves by the excellency of their effects for healing c. III. The puritie and majesty of the Citie both by removing of all corrupting causes There shall be no curse in it ver 3. Neither night or darknesse ver 5. as also by an exposition of the great majesty because it shall be the throne of God and the Lambe and because his servants shall serve this great majesty ver 3. IV. The eternall felicity of the Citizens This he sets forth by foure degrees 1. By the sight of God 2. By the name of God written in their fore-heads ver 4. 3. By divine illumination 4. By the everlasting Kingdom ver 5. In the latter part which is a very Patheticall conclusion respecting the commendation of the Prophesie three persons are brought in speaking one after another every one almost twice viz. The Angel the Lord Iesus and Iohn The Angell first commends unto Iohn the dignity of this Prophesie ver 6. And he said to me these sayings Rendring two Reasons 1. The authority of the Revealer The Lord of the Holy Prophets c. 2. The truth of the matter revealed these sayings are faithfull and from the time which must shortly bee done ibid. The Lord Iesus first promising his comming shortly commendeth the Prophesie by its saving effect Behold I come quickly Blessed is hee that keepeth c. Iohn setting down his name repeateth his error in worshipping of the Angell and the Angels forbidding him to do it ver 8.9 I John c. The Angel in the second place forbids Iohn to keep this Prophesie secret ver 10. Seale not adding a two-fold reason 1. From the certainty because the time is short ibid. 2. From a two-fold effect one hurtfull accidentary It shall provoke the wicked to wrath ver 11. He that is unjust let him be unjust the other saving and proper which shall confirme them that are righteous and holy He that is righteous c. Againe the Lord Iesus by proclaiming his comming to be at hand ver 12. Behold I come quickly commendeth the Prophesie ver 14. Blessed are they that c. by divers Arguments 1. From the end of his comming ver 12. My reward is with
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
take ought from the Scriptures but with the hazard of their Salvation If any man shall adde The contestation consists of two heads The first is that this Prophesie may not be adulterated by any Addition To adde What it is to adde to this Prophesie is not soberly and according to the Analogy of Faith to interpret the meaning of the Prophesie but to mixe other things besides what the Lord Iesus hath revealed by his Angell He addeth saith THOMAS which adjoyneth a lye for whatsoever is patched to the Scriptures of mens inventions that it might be accounted as divinely revealed is a lie Such are the Popes Traditions which seeing hee will make of like authority with the written word of God he addeth unto the Scriptures Therefore they are lies The other branch of the contestation is What it is to take away from this Prophesie that none may deprave this Prophesie by taking away from the words thereof He not onely takes away that derogates from the divine authority of the Booke which as Christ foresaw many would do but he also that any wayes changeth or maliciously perverteth or contradicteth any thing here written Of which offence such are not altogether free who obstinately deny that the manifest events of the Types touching the fall of the great Starre from Heaven into the Earth of the Beasts ascending out of the Sea and of the worshipping of his Image and Character of the Romane Babylon of the whore committing fornication with the kings of the earth the like are not yet manifestly fulfilled in the Papacy The summe of the contestation is that the integrity sincerity and sacred Authority of this Prophesie bee faithfully preserved in the Churches and that the contemners falsifiers and corrupters thereof be no way suffered under paine of Anathema or curse unto which as it followeth that man is liable that presumes to adde or take away ought therefrom for he saith Vnto him God shall adde the plagues This is the reason of the contestation the horrible curse of them that falsifie this Scripture by adding or detracting For if Falsifiers of Coine are liable unto the civill curse of the Law much more shall the Anathema of eternall damnation be inflicted upon the Corrupters of the Scriptures which are the word of God To them that adde thereto God will adde all the plagues of this Booke to wit the Seven last plagues and cast them into the Lake of fire and brimstone with the Dragon the Beast and the False-Prophet Chap. 19. 19. And if any man shall take away That the righteousnesse of Gods judgements may appeare he will punish the Corrupters of his word according to the quality of the offence To Impostors he will adde plagues To them that take away God will take away their part out of the Booke of life c. Their judgement shall bee much alike For as the former are threatned with plagues so the latter shall be deprived of all good His part Not what he hath but what he seemes to have He speaketh of the part or portion of eternall life which such shall have as are written in the Book of Life that blessednesse I say and Heavenly joy which the Inhabitants of the Holy Citie shall be partakers of And from the things which are written To wit which in the Epistles of this Prophesie especially Chap. 2. 3. are promised to them that overcome and from the things which in this Book are spoken touching the glorious state of the Saints in Heaven Chap. 7.9.20.21.22 Now they that shall be deprived of Heavenly blessings must of necessity lie under eternall plagues and punishment For betwixt these there is no medium This place is remarkeable against the Popish depravers of the Scriptures For two things are evidently proved First that the Holy Scripture is Authentique in it selfe and that it giveth testimony of its owne divine authority For what is truely said of this Prophesie is rightly by Expositers extended unto the whole Scripture Hence ANDREAS A fearfull curse saith he shall light on them who are not afraid to adulterate divine Scripture SECONDLY That the Holy Sriptures are so perfect in themselves as that the Romanists are to bee held for most damned falsifiers who deny that all Doctrines of Faith and Salvation are contained therein unlesse the traditions of Rome bee added Lib. 4. de ver 80. dei c. 10. Against this Bellarmine objecteth that only the integrity of this Book is established but not the perfection of the whole Scripture ANSWER Yea both this Booke and all the rest of Holy Scripture This appears because this Booke is the last and last written Therefore this threatning annexed is as the Seale of the whole Cannon or of all Bookes of divine Scripture For as God put too this Seal to the Bookes of Moses being the first Cononicall Bookes Deut. 4.2 12.32 Ye shall not adde unto the word which I command you neither shall ye diminish ought from it So to this last Booke he puts the same Seale that nothing might be added made equall or taken away from this or any other part of Canonicall Scripture Bellarmine objecteth to the contrary that it is not said which I have written but which I have commanded But frivolously for Exod. 24.12 God saith expresly Which I have written that thou mayest teach them And Hose 8.12 I have written to him the great things of this Law Adde to this the former reason that all Interpreters do acknowledge this Anathema to be pronounced generally against all falsisiers of Scripture Why the oracles of the Revelation are most taken out of the old Canon and that most justly For the evident argument hereof is that the greatest part of this Prophesie is as it were taken word for word out of the Old Canon so as the Holy Ghost seemes purposely in every of the Visions to allude unto certaine Prophesies of the Old and New Testament Now the reason hereof without Question was First indeed really to demonstrate that there was nothing wanting in the Old Testament unto perfection Secondly that by this apparent imitation hee might shew that in the writings of the Old Testament is contained the state and condition of the Church of the New Testament Lastly he sheweth that the Revelation is as it were a recapitulation of both the Testaments and containeth the summe and agreement of all the Holy Scriptures By the which againe it is plaine that this present contestation or protestation belongeth unto the whole Body of Sacred Writ 20. He which testifieth these things saith Ribera will have these words to bee Johns because of the like sayings in his Gospell Iohn 21.24 But the words following shew that they are spoken by the Lord Iesus for he addeth Behold I come quickly Notwithstanding there is no great matter in it Hee calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Testifier because he testified that is revealed this Revelation unto John by his Angell Hence
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
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.
Popish Rome is the woman sitting upon many waters 443. And the seat of Antichrist 444. Popish idolatry is fornication 456. The Powring of the first Viall on the earth 378. Of the second Viall 380. Diverse opinions about it 381. Of the third viall and divers opinions about it 382. Of the fourth Viall 385. Of the fift Viall 388. Of the sixt Viall 390. Of the seventh Viall 398. Power received from the Dragon 298. Six effects of the Beasts power 308. 309. Preachers of Gods word how they inflict plagues 376. Praedestination must be taught though many abuse this doctrine 584 The Praerogative of being the first fruits to God is an allusion unto the first fruits of the Law 336. Praetence of Antichristian tyranny is false 241. The vain pretence of Idolaters 242. Priesthood common to all the faithfull 14. Priscilla a false Prophetesse 49. Priscillian declared an heretick by the Pope 129. The Prison is put for all kinde of torments 40. Priviledges of Antichrists marked ones expressed in the Bull of Pope Martin V. 314. Promises how far they become debts 250. The Prophets and Apostles wrought not miracles by their own power 50. To Prophesie again 208. To Prophesie is to Preach Propheticall and Apostolicall Doctrine 224. A Prophesie of the future condition of the Godly under Antichrist 121. A prophesie found in the house of the Governour Salezianus 440. The Prophesie why sealed 583. A Proverbiall description of the ungodly despairing 133. Punishments of the wicked 251. 252. Purgatory 357. Puritie of the Saints whence it cometh 90. Q. QVadratus a disciple of the Apostles 64. A Question concerning the order of the Revelation 365. Quintilla a false Prophetesse 49. R. REligious worship of Angels expresly condemned in Scripture 9. Religious worship unto the Creature simply denied 582. It being a most horrible unpiety 486. The Reasons of the Angel against the worship of Angels cannot be taken away by Idolaters 486. The Red horse is the Church of Martyrs 110. On whom Christ is said to ride 111. To Render the double to Antichrist how it agrees with Equitie and Justice 461. 462. Remedie of pride 77. 78. Repentance described 34. 49. If true comes never to late 79. Why it is necessary 387. Representation of the state of the Primitive Church 106. Reprobates divided into Eight rancks 555. 556. The Rest of the dead who 517. The Rest of the womens seed who they are 279. Their Epithetes ibid. The Revealing of future things is proper to God alone 3. The Revelation It treateth of future things 5. How Iohn received it ibid. It was written by the Evangelist John ibid. It is an holy canonicall book of divine scripture 6. Containing excellent doctrines precepts and promises of the Churches deliverance and of the marriage of the Lamb 6.7 It hath many phrases proper to it self and excelling 8. Where John saw and wrote the same how and on what day 18. 19. Whither the whole was revealed in one Lords day 20. Revenge in the Saints how it can stand with piety and charitie 461. 462. Reward due and not due 586. Reward of the just is blessednes of the unjust exclusion out of the heavenly city 591. 592. Reward in heaven or degrees of glory may be different seeing there shall be degrees of punishment in hell 71. Rewards propounded unto them that overcome 72. Of whom there are three rancks 249. Ribera taxed 14. 20. His opinion of the four Angels 137. His argument not solid 138. His litterall exposition cannot stand ibid. His opinion of the Angel with the Censer 153. His reasons answered 154. His salving of Papall Rome 346. His eschappatories answered ibid. His new fiction in the Popes behalf refuted 347. His reasons touching Romes falling away examined 348. He commits crimen laesae majestatis against the Pope ibid. Contradicts himself and actuseth the Pope of extreme negligence ibid. His fiction refuted 409. 410. 411 c. His false opinion of the beast refuted 416. With the common opinion of expositors about the same ibid. His quaere why evill spirits rather frequent the deserts then populous places 455. The true cause thereof laid down by the Author ibid. Ribera refuted 514. He refuteth Bellarmins fiction 535. He confesseth the Pope shall be thrust out of Rome 441. A Ridiculous Etymologie of the word Apocalyps 3. The true Etymologie thereof ibid. Rivers and fountains are the breasts of the Sea 383. Romane Legions of how many soldiers they consisted 132. Romane Merchants buy and sell the souls of men 456. 457. Rome had no Epistle sent her from Christ and why 22. She is the calamity and destruction of the Christian Church 215. Her relapse to Paganisme 347. She must be burnt not before but after Antichrists comming 441. Whether Antichrist shall be abolished at Romes burning ibid. The Ruine of Old and New Babylon set forth by the same type 470. Ruine of the tenth part of the great city 245. The Rule of Articles with the Greeks is not alwayes observed 100. 307. 406. 410. 437. The Rule of finall causes 448. Rupertus opinion of the four Angels 136. He by winds understandeth teachers of Christian belief 138. His opinion of the Angel with the Censer 153. S. SAbinian a proud Bishop 127. Sackcloth of hair 127. Signifies Romane traditions 128. The Saints weaknesse at the beholding of the Divine Majestie 25. How farr the Saints may fall away how not 34. The Saints shall with Christ judge the world 104. How they require vengeance on the wicked 120. They may not be called upon neither do intercede for us 122. nor pray for the Church Militant 147. The Papists transform them into tutelar Idols ibid. How the Saints have right to Christ 591. Saladin Emperor of Egypt 190. Saphyr a Gemme of India 564. Saracens invading the provinces of the Romane Empire 186. Sardica a city of Illyria 54. The Sardine its colour and vertue 87. 565. Sardonix 565. Satan His proper domicile 44. He dwelleth in the children of disobedience ibid. His casting down into the earth is mysticall 266. 267. His Epithetes ibid. His action against the Saints 269. Why he was bound 502. 503. How he must be let loose again 505. 531. His twofold attempt 531. The Scripture must be read of all 583. It s twofold effect 584. The Scriptures are authentick and perfect 596. The Sea of Chrystall is the world 90. Diverse opinions about it 91. Why a third part of the sea was turned into blood 160. The Sea swalloweth up the great mountain 161. The Sea out of which the Beast ascended 288. The Sea of glasse is the world of wicked men 368. Why said to be of glasse ibid. The Sea into which the second viall was powred 381. The Sea renewed 551. The Sea-beast who it is according to Pareus 287. Seales their twofold use 97. The generall signification of the seales 107. The Seal of the living God 140. imprinted on the Elect 141. 142. The Sealed ones distribution according to the severall tribes of
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
the seven eares are seven years with many the like places hence it is said that rock was Christ the Apostle saith not the rock signifies Christ but as if he were that indeed which in substance he was not but by signification onely In like maner the candlesticks are called the churches and the starres are said to be Angels the bread in the Lords supper the body of Christ not in substance but in regard of their analogie and signification For Christ doubted not to say Chap. 12. cont Adrm Dist 1. de consec this is my body when he gave the signe of his body saith the same Austine and more clearly the bread is the body of Christ not in the truth of the thing but by a mysticall signification The Argument Analysis parts of the second Chapter CHrist walking in the middest of the Candlesticks delivers to Iohn the seven Epistles to be sent to the seven ministers of the Churches of Asia commanding him to commend the diligence of some to reproove the negligence of others and in the rast place by promises and threatnings to exhort all of them to their duty and constancy therein so also he is commanded to write those things which he had seen and which were and which should come to passe by which threefold distinction Christ in the former Chapter declared in generall the arguments of these Epistles For in commanding Iohn to write those things which he had seen he was to declare the glorious vision of Christ unto the Churches that so they might receive the writing with reverence and due respect In bidding him to write those things which were it shewes how he was to manifest the qualification of the Churches and Teachers and whatsoever was either good or evil in every one of them that so they might perceive how Christ our Lord taketh notice of all our actions And lastly in bidding him to write those things which should come after Iohn was to propound to the godly a promised reward and to the wicked judgement to come that all might acknowledge Christ to be the glorious just and omnipotent judge of the world But it is better to extend the three forenamed heads to the whole revelation To return to the Epistles they are all exhortatory and not much differing in matter one from the other The sixt to the Church of Philadelphia seemeth to be the excellentest next to which is that unto Smyrna But the seventh unto Laodicea is the sharpest A common inscription is prefixed before all taken from the foregoing glorious form of Christ A generall Epiphonema is added in the conclusion provokeing them to attention by a speciall promise by which is understood the end of that glorious and magnificent apparition of Christ This Chapter doth contain the first fower Epistles namely to the pastours of the Churches of Ephesus Smyrna Philadelphia and Thiatyra The common argument of the Epistles And therefore the Chapter hath fower parts The Analysis of them all is plain and almost one and the same For they consist of a Preface Narration Exhortation and acclamation of promises annexed or that I may speak more plainly they contain three things First A description of Christ the author of the Epistles Secondly The praise or dispraise of each Angel Thirdly Good things are promised to those that overcome and destruction to such as fall away The first Epistle to the Angel of the Church of Ephesus 1 Vnto the Angel of the Church of Ephesus write These things saith hee that holdeth the seven starres in his right hand who walketh in the midst of the seven golden candlesticks 2 I know thy works and thy labour and thy patience how thou canst not bear them which are evill and thou hast tried them which say they are Apostles and are not and hast sound them liars 3 And hast borne and hast patience and for my Names sake hast laboured and hast not fainted 4 Neverthelesse I have somewhat against thee because thou hast left thy first love 5 Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlesticks out of his place except thou repent 6 But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate 7 Hee that hath an ear let him heare what the Spirit saith unto the Churches To him that ouercommeth will I give to eat of the tree of life which is in the midst of the Paradise of God THE COMMENTARIE VNto the Angel of the Church of Ephesus So he calleth the pastor of the Church for they are Gods ambassadors to the church A messenger is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one sent which properly is the name of those heavenly spirits which doe the commandements of the Lord. With this title Christ here honoreth the pastors of the Churches yet not so much to commend their dignity as to set forth the weightinesse of their spirituall function Heb. 2 14 It is the honour of the Angels that they are ministring spirits sent forth to minister for them who shall be heires of falvation Wherefore the Angels of Churches ought not to be puffed up because of this dignity but faithfully to demit themselves to their pastorall ministries Moreover touching these Epistles they concerne not the pastors alone but also as appeareth by their conclusions all the Churches it being usuall that such things as were to come to the whole were directed to the pastors and by them afterwards to be brought unto the congregation The Church of Ephesus He is commanded in the first place to write to this Church either because it lay neerest Patmos as Abraham Ortelius in his ancient description of Grecia sheweth or els for the eminency greatnesse thereof being better knowen unto Iohn then the rest Whither Timothy were then Bishop of Ephesus Histories mention not who at this time was the Angel of that church not indeed doth Christ name him to the end it might appear that he had not respect so much to any one particular teacher as to all others which should succeed Some thinke that it was Timothy the disciple of Paul but it is not probable that Timothie so much commended by Paul in his Epistles should lye under so heavy a censure besides it is a received opinion Quandoque bonus dormitat Homerus that Timothie suffered martyrdome before the time of Iohns exile But if it were hee as Alcasar maintaineth against Lyra Ribera and Pererius it is an example of the general rule that sometime the verie best doe faile admonishing us of our infirmity and whereunto the saints are subject Again it serves to stirre up all teachers to care and vigilancy But now whither the fault in this Bishop for which Christ threatneth destruction be not mortal but venial as Aleasar pretendeth let himselfe look to it Write Christ tels Iohn word for word what he should write
to the Churches for he is the author of al these Epistles and Iohn his penman or scribe Which further proveth the authority of this book for without doubt after Christ had made an end of revealing the mysteries of this booke unto Iohn he faithfully wrote to every one of the Churches according to the commandement of Christ These things saith he that holdeth The first Epistle hath three parts namely an inscription a narration and a conclusion In the inscription Christ is brought in speaking to the church of Ephesus by a description of his person taken from the foregoing vision which serveth both for the authority of the Epistle and to stirre them up unto attention The manner of the stile is propheticall For so usually the prophets in stirring up to attention bring God in speaking thus to the people thus saith Jehovah So Iohn these things saith hee that holdeth c. not simply these things saith Christ but these things saith he that holdeth the starres c. Thus by degrees two things are repeated which he saw before One of the starres another of the candlesticks Which holdeth the seven starres That is which holdeth the seven Pastors of the Churches in his right hand as chap. 1 vers 16. This as we have already shewed may be taken either in the better part that is of Christs loving and caring for his faithfull teachers his governing and preserving of them by the right hand of his power with precious promised rewards Or in a contrary sence it signifies that Christ detesteth and by his right hand suppresseth and rejecteth all slowbellies hirelings and wolves And so much here he threatneth to some of these teachers unlesse they did repent Who walketh in the midst of the candlesticks First he saw him standing but now walking in the midst of the candlesticks signifying hereby that Christ our Lord sitteth not still in the heavens but is present by his providence in the midst of the Church beholding all things proving our faith and obedience and recompencing the same with great rewards disliking our slothfulnesse and other corruptions punishing the ungratefull by taking away their talent from them and bestowing it on others Levit. 26 24. This walking therefore imports Christs gracious presence with his Church according to that promise I will walke among you and I wil be your God So Christ I will be with you at all times unto the end of the world This being so it is our duty to walk reverently in the sight of God and of Christ that so they not being offended may walke and abide with us Ioh. 14 23. according to the promise if a man love me he will keepe my words and my father will love him and we will come unto him and make our abode with him 2. I know thy workes In the narration are five things First their great diligence and constancy is commended for Christ prayseth and rewardeth the labour and faith of his servants because he delighteth therein I know thy workes This he speaketh not onely to this Church but to the rest yea to Laodicea also Here I take workes indifferently to be either good or bad vertues or vices of which as nothing is hidde from him so nothing shall passe without reward or punishment For it is the part of him that is the admonisher and judge to pronounce sentence of nothing but what is well knowen unto him He taketh unto himselfe not onely the knowledge of what is outward but also a cleare and perfect sight of men and all their inward actions the which Iohn often in the Gospel ascribes unto Christ He knew all men Ioh. 2 24 25. Ioh. 21 17. and needed not that any should testify of man for he knew what was in man and so Peter said unto him Lord thou knowest all things thou knowest that I love thee But who knoweth all things save God alone for he seeth all things searching the heart and reynes of man So that this is the tenth argument 10 Argument of Chr. deity to be added to the former proving the Godhead of Christ taken from his omniscience or knowledge of all things And thy labour patience The first copulative and is put for to wit thy labour and patience so the like in vers 9.13 18. Moreover he commendeth three sorts of vertues in this Bishop labour in doctrine constancy in suffering Zeale in discipline which vertues he doth in many words commend in this and the following verse by a contrary order First his labour that is his sincere and unwearied paines in preaching the word 1 Thes 5 12. 1 Tim. 5 17. For the scripture in many places cals the office of teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a labour as being full of wearisomnesse and trouble This is the first and principall vertue and honour of a faithfull Bishop the which Christ attributeth to this teacher But what would Christ now say of the mitred Bishops of these dayes who neither know the word of God and for the most part regard it not But being idle and dumbe are unfit to preach and so spend their time either in warre sports or following of their filthy lusts The second is sufferante that is patience in induring and constancy in overcomming the dangers injuries and afflictions with which they were exercised both by the Iewes and Gentiles for the sake of Christ For the crosse is an inseparable companion of the Gospel 1 Corinth 1 18. and therefore is called the word of the crosse both because it sheweth us the way to salvation through the crosse esteemed foolishnes by the world As also because satan doth stirre up his instruments to hate persecute and put to death the constant professors and teachers thereof as being the greatest opposers of his kingdome All which things the Angel of this Church patiently induring Iam. 1 12. is for the same highly commended of Christ for blessed is the man that indureth tentations for when he is tried he shall receive the crowne of life which the Lord hath promised to them that love him And canst not beare them which are evill The third vertue for which Christ prayseth him Matth. 18 17. 1 Cor. 5 5. Apolog. 2. Apolog. chap. 39. Treat 35. in Matth. Rom. 7. is his singular Zeal in observing Church discipline namely his strong opposing of such vices as violently brake in upon the congregation and his due administration of Church censures against scandalous persons casting them out of the communion of the Church as Christ commanded And indeed Church censures were in full force in the primitive time to the great good of the Church as Justin Tertullian Origen and others of the ancient writers testifie And hast tried them Now he repeateth and declareth the particulars shewing in the first place who those evill persons were and wherefore he could not beare with them But vehemently withstood the false Apostles seeking to creep into the Church examined their false doctrine
to be approved off yet the eating of the booke doth make nothing for it Andreas and they which follow him perceiving that here is spoken of prophesying to come in the last times have imagined much like to the disciples of old that Iohn is not dead to this day but yet liveth with Enoch Elias in paradise with whom after Antichrist is risen he shall come and prophesie against him Touching whose opinion so much indeed is true viz that here is treated of a future prophesying under Antichrist but the rest is false and refuted by Iohn himself Chap. 21.23 All the forenamed opinions therefore are to bee joyned together and then the meaning will appear to be thus that here is a confirmation of the Prophet that he should not because of his banishment desist from his office but goe on to prophesie and thus the commandement may include a promise of his restitution into his former place Yet the heavenly voyce is further to be applied namely to the prophesying which should be renewed against Antichrist in the last times So that Iohn is commanded to eat up the book againe to prophesie not so much in his owne as in the person of all those witnesses of the truth who lived neer the end of the fift and sixt trumpets the sence is therefore that when Antichrist hath long enough raged then prophesying shall againe be restored against him c. Now to prophesie againe To prophesie againe what it is is to bring to light purge reforme wholy to restore to its former brightnesse the doctrine of the Gospell filthily polluted mangled brought to nought by Antichrists Locusts Againe for although the Apostles Pastors Teachers sincere Bishops had formerly published preached the Gospell yet afterward prophesie was oppressed by Antichrist and therefore it was behovefull it should againe be restored by the faithfull preachers of the word This I say must be don for otherwise Antichrist would have thrust Christ quite out of his possession troaden his Church under foot Therefore for the truthes sake of these divine praedictions that the Church perish not but that Antichrists abominations be wholy rooted out it was needfull that prophesie should bee renewed The Thunders indeed uttered their voyces but they did little good therefore other witnesses must be raised up who shall more strongly strike at assault weaken Antichrists kingdome Thus it is manifest that here is promised a reformation of the Church about the last times which shal be expounded in the following Chapter under the two witnesses who shall againe prophesie against Antichrist Before many people and nations and tongues and kings The successe of prophesie renewed is set forth for hereby many peoples nations and kings who before worshipped the beast shall embrace the Gospell forsake Antichrist The which how far it hath and yet daylie is accomplished both in Germanie France England Poland Bohemia Hungary Denmarke Suetia c. all may clearly see who doe not malitiously shut their eyes Thus wee see that here is a preparation and transition unto the following measuring of the tempie of God The Argument Parts Analysis of CHAPTER XI NOw are described the new combats of the two witnesses prophesie ministerie with the beast their martyrdome and vindication also the triumph of Antichristians because they were killed their astonishment and ruin and at last the seventh trumpet sounding the songs of joy and triumph of the Church in heaven also the last judgement the abolition of Antichrists kingdome with the fretting and punishment of the wicked Who are these two witnesses what events they doe prefigure of whom is very obscure Interpreters indeed every one according to his understanding have learnedly thought upon severall opinions But I hardly find one who satisfies himself and the reader And perhaps all humane understanding doth here faile For mine owne part I willingly confesse that herein I stick come short The obscurity chiefly consists in the defining of the moneths dayes and moments of times the resolution whereof cannot fully be had but by the bright beames of divine revelation Yet notwithstanding I doubt not but by blessing of God the observation of our method will afford us some little light in this mysterie Hitherto the two former Acts of this Vision have been Parallels as answering each to other The first was the proposition of the Churches calamities under the sound of the six trumpets that is under the heathen tyrants hareticks Apollyon the king of Locusts and Mahumet Chap. 8. 9. The second is of the comforts of the afflicted Church under the said enemies Chap. 10. Now followes the third Act Chap. 11. unto ver 15. which is an amplification of the foresaid calamities describing the renewed combats of the Saintes with the Westerne Antichrist The Westerne Antichrist more hurtfull then the Easterne as beeing much more cruell and hurtfull unto the Church then the Easterne considering how the latter tyrannized by open force and warr killing onely the bodies of them who submitted not unto his yoake whereas the other tyrannizeth over the soules with all deceiveablenesse of unrighteousnesse lying signes moreover torments the consciences of them who enslave themselves unto him with torments far worse then any kinde of death as we have heard in Chap. 9. But chiefly it describeth the occasion and cause of those combats namely the purging of the Evangelical doctrine from Antichristian defilements with the reformation of the Church by the preaching of the two witnesses in the latter times of the fift and sixt trumpets as also the successe of the reformation and what should happen both to the witnesses and also to Antichrist Lastly the fourth Act is added by the sound of the last trumpet relating the happie change of all former calamities in the last judgement when as Christ the judge destroying the kingdomes of his adversaries will render a reward unto his servants and punishment unto the wicked Chap. XI from vers 15. unto the end This method beeing observed the reason is plaine why the last judgment is againe treated of in the end of this Chapter now without this we grope in darknesse many imaginarie things are in vain devised The parts therefore of the Chapter are two I. FIrst a prophesie of the reformation of the Church under Antichrist unto vers 15. II. The sounding of the last trumpet from vers 15. unto the end The former part hath a twofold oracle The first general commanding Iohn to measure the temple that is to purge the Church from the filth and corruptions of Antichrist vers 1. To leave out the inward court and shewes the cause thereof vers 2. The second speciall declaring the manner of the future reformation viz. by the ministerie of two witnesses consisting of four particulars I. A description of the witnesses 1. From the time of their prophesie from their habit v. 3. 2. From their dignitie esteem with God v.