〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still doth in this Prophesie rather signifie continuation of time then the encrease of a thing as in ver 3. There shal be no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curse or henceforward and Chap. 10.6 The Angel sweareth that there shal be no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and Chap. 3.12 He shall goe no more out where RIBERA himselfe noteth that the Adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more doth onely with the negative respect the future not the time past Thirdly though we should wholly grant it to be understood of the encrease of justification neverthelesse it would not make for their second meritorious justification through workes For it will not follow Let him bee justifyed yet more Rom. 8.1 Therefore through workes meritoriously for he may also be more and more justified by Faith through the grace of God For although we that are justified by faith have the forgivenesse of all our sinnes Lam 3.23 and so are perfectly justified by Faith before God so as there is no condemnation to them that are in Christ Iesus yet this Iustification may be said to admit encrease two manner of wayes FIRST in respect of Continuation For seeing we sinne daily wee have need continually of pardon and so Iustification which consists in the remission of sins is daily continued unto the Faithfull being as it were renewed and augmented for the mercies of Iehovah are new every morning therefore Gods children doe daily pray forgive us our sinnes that is quit us and justifie us from our sinnes How farre justification of Faith doth admit encrease Some therefore of our Writers say well that justification is effected in an instant because it comes not by a successive motion as Sanctification but it is to bee understood of an instant flowing or daily renewed through the mercy of God Secondly in respect of our sense for we have indeed Iustification with God by Faith but wee feele it in our hearts through the effects viz. Peace of Conscience Newnesse of Life and desire of New obedience By how much therefore thâ—se do encrease in us by so much also the feeling of our Iustification hath its greater encrease LASTLY this place cannot be understood of actuall Iustification by works for such a Iustification through workes is Sanctification it selfe as the Papists confesse Now of Sanctification it distinctly here followeth And hee that is holy let him be sanctifyed still Wherefore they either accuse John of vaine Tautologiâ— by repeating the same thing twice ore else they must confesse that Iustification here is no actuall Iustification so to speake or Sanctification 12. Behold I come quickly and my reward is with me These are the words of our Lord Iesus unto the midst of the twentieth verse BEZA supposeth that these two verses are transplaced and should come after ver 16. But we shewed in the Analysis that after the manner of Dramaticall Representiations three persons the Angell John and the Lord Iesus speaâ— by course so that an exact coherence is not to be required but the alteration or variation observed Once already the Lord Iesus had promised his sudden comming ver 7. Behold I come quickly to confirme the words of the Angell which must shortly bee done Here again he promiseth the same to confirme the next words of the Angell He that is unjust let him bee unjust still c. And the sense is the Prophesie is not to be sealed neither in respect of the wicked nor of the godly because the former shall goe forward to hurt and to be filthy to their harme the latter shall further be confirmed in their desire after righteousnesse and holinesse to their owne good For behold I come quickly and my reward is with me to give to every one c. The reason is taken from the righteous judgement neer at hand in which every one shall receive of him his reward The righteous and holy keeping the Commandements of this Prophesie blessednesse in the New Ierusalem The unjust and filthy dogs sorcerers fornicatours murderers liars c. torments in the lake of fire and brimstone This is the coherence and sense of the foure following verses My reward Not passively which should be given unto me but actively which I will give as appeares by the Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give for that I may give With mee That is in my power and right for the Father hath given to the Sonne all judgement Ioh. 17.2 that is power to judge all men That his judgement shall be righteous he sheweth in that he will reward every one both the unjust and impure as also the righteous and holy as their worke shall be In other places it is said he shall judge men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his worke shall be The reward of good workes shall be good of evill evill because in order of justice good things appertaine to the good to evill men evill things Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According and As do not signifie the meritorious cause of reward but the rule of righteous judgement For although evill workes shall truely be the meritorious cause of damnation yet the Scripture saith no where except perhaps in some particular that the wicked shall be damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their workes Rom. 6.23 Eph. 2.8 but alwayes circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes least on the contrary good workes should bee thought the meritorious cause of Salvation The gift of God is eternall life By grace wee are saved through Faith not of our selves it is the gift of God not of workes least any man should boast Wherefore the reward of evill workes shall properly be called reward that is a due damnation de jure But the reward of good workes shal not bee called a reward properly Reward due not due that is not due of right but blessednesse gratis Now wherefore the Lord will rather judge men according to their workes then faith XLVI Argument of Christs deity hath been declared above Chap. 20.13 Futhermore this place doth also most clearly prove the eternal deity of Christ who attributes here unto himselfe that which Isaias ascribeth unto Iehovah Behold the Lord Iehovah will come with a strong hand and his arme shall rule for him Ch. 40.10 his reward is with him and his worke before him And Chap. 62.11 Say yee to the daughter of Sion behold thy salvation commeth behold his reward is with him Psal 9.9 and his worke before him It is proper to Iehovah to judge the world in righteousnesse and the people in uprightnesse For none but God can render to the Righteous life and eternall blessednesse none but God can inflict eternall punishment on the ungodly But the Lord Iesus will doe both for he shall render both to the one and to the other a just reward sutable to their workes
shelter because he changeth not with the world but whom he once loveth he loveth to the end Ioh. 13 1. Before I proceed further here take notice that some subtile ones are displeased because of a soloecisme against the rule of Grammer for it should not have been writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the text but as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what are these men so sharp sighted as to set rules to God Let them construe if they can that expression of God Exod. 3.14 I am hath sent me to you Or is the spirit of God tyed to speak as is pleasing to Priscian Let them therefore suffer God to pronounce his owne names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without declination who himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeclinable immovable 1 exposition And from the seven spirits Who should be these spirits hath so troubled interpreters that some for this very cause have blotted this whole prophesie out of the canon of holy writ Some refer it to the person of the son in this sence peace be to you from the son of God sitting on the throne before whom are the seven spirits which he holdeth in his hand chap. 3.1 But they observe not what followeth vers 5. And from Iesus Christ For indeed Iohn prayeth for grace not from him that holdeth the seven spirits but from the seven spirits expresly Andreas Lyra and Ribera whom others follow understand by the seven spirits seven angels ministring before the throne of God and they take seven eyther indefinitely for innumerable because the number seven is perfect So Lyra from the seven spirits that is from all the angels which are ministers of our salvation or definitely supposing there are seven great Angels which chiefly care for the safety of man So Clemens Alex. Lib. 6. Strom. there are seven of greatest power the first borne princes of the angels through whom God doth provide for all man kinde Which seemeth to be backt with a place in Tobie 12.15 I am Raphael the Angel one of the seven which stand before the Lord. This opinion seems to agree with the letter of the text Because the seven spirits before the throne of God are often mentioned as in chap. 4.5 5.6 8.2 c. as if they were Gods speciall ministring angels But Iohn in praying to the seven spirits for grace confutes this opinion for it is contrary to scripture and Christian religion to pray for grace unto created angels Besides none but God is the fountain giver of grace and peace from whom and through whom and for whom are all things Ro. 11.36 Therefore we finde that the Apostles pray for and desire grace from none but God alone Alcasar saith wel sound divinity admits not that the grace and peace of the Gospel be demanded of the Angels For such praying is a part of that worship spoken of Matth. 4.9 Thou shalt worship the Lord thy God and him onely shalt thou serve And concerning grace that of Iames is most true every good gift Iam. 1 17. and every perfect gift is from above and cometh downe from the father of lights And therefore we may not understand the seven spirits to be seven angels in regard of the divine attributes given unto them Neither will the subtilitie of Ribera helpe the matter we expect saith he the grace peace of our sanctification from the angels as from the ministers of God for the text speaketh not of exspecting but of a religious praying for grace which for to direct the same unto the angels were great impietie Collo 2.18 Because the religious worship of angels is expresly condemned in scripture and the angels themselves forbid John to fall downe before them or to worship them chap. 19.10 and 22.9 To be short the Apostle maketh his prayer for grace jointly both from him that is and from the seven spirits and from Iesus Christ as working causes or rather as from one onely cause to wit from one God three in persons Neither is that equivocation of Andreas to be allowed who saith the seven spirits are not as equall in power joyned with the most hie God and blessed trinity But are named onely as Gods chiefe servants according to that of the Apostle I charge thee before God 1 Tim. 5.21 and the Lord Iesus Christ and the elect angels But the particle from three times repeated doth plainly shew that the seven spirits are joyned with God as the giver of Grace Whereas to call God Christ the angels and man together to witnes is neither repugnant to scripture or sound divinity For Christ himself ch 3.5 saith I will confesse his name before my father and before his angels And therefore that place in 1 Tim. 5.21 alleaged by Andreas is not of the same nature with this here treated of For the literall sence seemeth not fully to agree with the following places as I my self have formerly minded neither to confirme ought to angels as by and by I will it make to appear The third and most common exposition 3 Exposition both of ancient and moderne writers understand by the seven spirits the holy Ghost which onely is agreable to the scripture Isa 42.8 analogie of faith according to that of the prophet I will not give my glorie to another But according to the letter it seemeth to be otherwise for these are said to be seven spirits and the holy Ghost is but one but we are to minde the nature and prerogative of this prophesie is such as if every thing should be strictly urged according to the letter we should of necessity misaply divers things So that by seven being a perfect number he speaketh of the holy Ghost who is but one powring forth seven that is sundrie gifts and graces upon the Church which is a figurative speech or metalepsis when the effects are put for the cause Or else John wishing grace to the seven Churches attributes to each one and the same spirit as if there were seven in all Neither is it of waight that in some other places of this booke there is mention made of seven spirits as of seven angels for if the phrase be well observed we may perceive that they are noted as diverse from these here spoken of who are absolutely called the seven spirits which are before the throne of God by which the unitie of essence with him that sitteth on the throne Revel 4.5 and 5.6 and 8.2 is set forth by a divine attribute the other are called the seven spirits of God sent forth into all the earth the seven angels which stand before God not having any divine attribute by which it is plain that these latter places speak of created angels who are Gods ministring spirits Alcasar maintaineth against Ribera according to the truth that here the holy Ghost is spoken of and not as the other affirmeth that these seven spirits should denote the seven powers
denyeth that this signification is agreeable to Christ is absolutely false and hereticall viz. that many things are more ancient and later in age then Christ For according to his Deity Christ pronounceth himselfe to be Alpha and Omega the beginning and the end the first and the last as beeing the onely begotten of the Father before the Mountaines were setled Nothing therefore is more ancient and later Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then Christ God-Man Fourthly he thus Syllogiseth Relatives are together by nature The son is a Relative having a correlative Father Therefore the Son cannot be before the Father and so neither the first and the last ANSWER I. It was never affirmed that the Sonne was before the Father II. The adversarie overthrowes himselfe with his Sophistrie for if Relatives are together by nature as indeed they are then verily God the Father and God the Sonne are together by nature But the Father by nature is the first and last that is eternall Therefore also the Sonne by nature is the first and last For the Father was never without the Son FIFTLY he dallieth out of Martiall that these words signifie the esteem or worth which men put upon a thing so that which is most excellent is called First and Alpha that which is most vile is called Last and Omega in which signification Martiall should have said Lib. 2 Epigr 57. Lib. 5. Epigr 27. Ioh. 14.28 Ioh. 01.29 Non ipse Codrus Alpha penulatorum And againe Quod Alpha dixi Codre penulatorum te nuper But yet that this signification cannot be applied to Christ both because the Father is more worthy then he himselfe confessing it My Father is greater then I as also because it should follow if Christ bee called Omega that he is the vilest and most abject of all things ANSWER 1. Martiall calleth Codrus Alpha Penulatorum by a poeticall taunt or scoffe not as being the most excellent but the chiefe or first of beggers that is poorest according to the Proverbe CODRO PAUPERIOR poorer then Codrus But whatsoever he may say touching Alpha where hath the Hereticke ever read that Omega is put for that which is most vile And though hee had read it will hee interpret the Divine Revelation by Martiall a scurrilous Poet II. Howsoever this signification is taken it is false that it is no way to be applied unto Christ For Christ is Alpha because according to his Deity hee is most excellent the beginning and the first of all things And Omega not as the vilest but because he is the end and last of all things for so he himselfe interpreteth the same That the Father is more worthy then Christ in respect of the assumption of the flesh it is true according to which hee himselfe said Ioh. 10.30 Ioh. 14.10 Ioh. 5.23 The Father is greater then I in respect of his Deity it is false for in this respect hee saith I and the Father are one I am in the Father and the Father in me The Father hath given all judgement to the Son that all men should honour the Son even as they honour the Father Wherefore as the Father and the Son are one by nature so in honour and dignity for which cause above Chapter 4.11 5.11 the Church-Triumphant ascribes to God and unto the Lambe the same honour glory and power Sixtly he reasoneth from the Metaphysickes That these words the FIRST and the LAST signifye the cause But Christ as the Trinitaries confesse thus the Hereticke termeth Orthodoxe Writers hath a cause Therefore he cannot be called the FIRST in this sense ANSWER 1. Nothing is more frivolous then this kinde of Logicke for there are foure termes in the Syllogisme to signifye the cause and to have a cause being put for one which are not one in the least and from two affirmatives in the second figure he inferres a negative then which nothing is more vaine II. The major is not true but of God being absolutely the first and the last the beginning and the ending and therefore he is truely the first and last cause of all things and so likewise of Christ saying absolutely of himselfe I am Alpha and Omega the beginning and the end the first and the last and therefore the first and last cause of all things but of all others it is false For of what are Alpha and Omega the cause Is it of the Letters that are betwixt them And suppose that the first man may in some sort be said to bee the cause of others of whom shall the last man be the cause III. The assumption unlesse it be understood with limitation is false also for we confesse that Christ hath a cause not absolutely but according to his humanitie beeing according to his Deity the creating cause of all things with the Father For all things were made by him and without him was not any thing made Ioh. 1.3 that was made Neither hath he any cause unlesse improperly by understanding the cause of the beginning of eternall generation from the Father otherwise the Son should be the effect of the Father which is false For God created all his effects or works in the kind of substance in the beginning of time Ioh. 1.1 Prov 8.25 Mich. 5.2 But the Son he created not in the beginning of time for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in this beginning but begate him from eternity I was brought forth saith the wisedom of God before the mountains were setled Because his goings forth were from of old from everlasting Thus therefore let the Hereticke learne to correct his Paralogism or deceitfull arguing least he faile in the forme Hee that hath a cause is not the first and the last as the cause Christ hath a cause Therefore he is not the first and the last as the cause Thus the whole is granted touching Christ in respect of his humanity But in respect of his divinity in regard whereof he saith of himselfe I am Alpha and Omega the beginning and the end the first and the last the consequence is denyed because of the aequivocation of the word Cause or the assumption is false Furthermore he saith a thing is said to be first which is by nature before the rest Christ is not before the Father because correlatives are together by nature Therefore Christ is not the first after this manner ANSWER This we willingly grant of Christ according to the flesh but according to the Deity the adversarie dallieth by foure termes because before other things and before the Father are two termes or the major universally taken is false for in this signification he is not the first who is before God else God also should not bee the first by nature because God is not before himselfe But he which is by nature before others in whose respect he is said to be the first to wit before all creatures Besides wee may as before retort the adversaries weapon upon himselfe Correlatives are by
VI. excommunicated Ludovick IV. 130. The Colour of the Beast and the woman is one 411. Purple colour proper to the Romane court ibid. Communion of the Saints in heaven with us on earth 122. Comfort of the faithfull under Antichrist 121. Of the Saints under the Altar 106. Of the professours and Martyrs 355. Conquerers are such as keep faith and a good conscience 52. Consent of Interpreters about the last judgement 358. Condition of the Godly under Antichrist 134. 135. Constant profession of the truth the cause of Johns banishment 17. The Constestation or protestation in the last chapter of the Revelation belongs to the whole body of the Scripture 596. Conversion of the Iewes described 67 conversion of the adversaries is the worke of grace ibid. Conversion of many unto the faith 245. Conversion why commanded and attributed to us 82. Council of constance caused wickleffe to be digged out of his graue and burnt 241. Condemned Iohn Husse and Iâ—rome of Prague to the fire 226. 241. Former councils for the most part condemned by the latter 273. Corporal resurrections in scripture 518. Corrupters of the trueth shal be grievouslie punished 50. Court within to be cast forth 214. Coveteousnesse in bishops abominable the root of all evill 33. Crowne crowne of life 41. promised not of merit but grace 42. It signifies life and eternal glory 72. A greater degree shall be given to such as have converted many 71. Crownes of gold why worne by the saints 90. Crown of life and righteousnesse ibid. Proposed unto all the faithfull 250. The crowne of Christ 108. Crowns of gold an ensigne of royall majesty 360. How far the crown may be taken from the elect and how it can not be taken 72. Cubit common and royall of what greatnesse 562. Cup of Gods wrath 352. Cyprians excellent simile declaring the word of God to be the onely rule of faith 57. D. THe Darkning of the sun 127. Death compared in scripture to sleep 56. Christs death a full satisfactorie price for sin 103. Death of the martyrs is Christ victorie 108. The first death why so called 519. 557. Death of the soule 519. The second death eternall 528. The dead shall all rise together 518. 519. To die in Christ 355. Dead faith uncapable to obtaine spirituall riches 77. Demonstration against Alcasars dream 481. The Description and nature of Locusts 175. Description of the new Ierusalem whither it agree to the church militant 549. The Desert or wildernesse is Rome and the Papacie 408. Description of the beast 290. denoteing the old Romane Empire 291. 292. Description of the heavenly Ierusalem 560. c. Description of the last Iudgement 488. Description of Gods maiesty and glory on the throne 87. Determination whither repugnant to the will 446. Dignitie proceeds not alwayes from vertue 59. Difficultie about the thousands years 506. Difference of a gemme and a pearl 566. Dionysius Alexandrinus refuted 18. Distribution of the second vision 84. The Dragon Beast and false Prophet authours of the Ambassage of the unclean spirits 394. Drying up of Euphrates 390. diverse opinions about it 391. Dutie of the Church and her officers to notorious sectaries 44. E. EArth Sea trees what they signifie 139. Earth swallowing down the flood of the Dragon 279. Earth-quakes proper and figurative 126. 127. A great earth-quake at the opening of the sixt seal 244. an earth-quake shaking the papacie after the councill of constance 245. Easterne people girded up their long garments in travelling 24. Eberhardus Salisburgensis invectives against the Pope 318. Effect of the word of God 207. Of the Gospel in the latter times 370. Egyptian Idolatry darkenesse and bondage 234. 235. The Elder comforting Iohn 99. The Emerauld a most pleasant gemme 87. 565. The End of Gods punishment 50. The Eight king not like unto the other 429. 430. Eniedinus the Samosatenian refuted 17. 21. 26 27. 28. 39. 50. 51. 437. 587. Who shall Enter into the Caelestial city 571. Ephesus the head citie of Ionia 21. Epiphanius refutes the Alogians 47. Epiphanius corrected touching Iohn 19. The Eternall Gospell cannot be suppressed 339. the Eternall Gospell of the Monster Cyrillus 340. Events contingent in themselves how changed 4. Event of the Gogish war 536 c. The Evils accompaning this life shall be no more in the life to come 553. Euphrates a great river 187. The Eyes of IEHOVAH signifie Angels 90. The eyes of the Lamb his all seeing providence â—00 Eye-salve what it is â—9â— Ezechiels Prophesie of the measuring of the Spirituall Temple 212. His and Iohns Prophesie of Gog and Magog 535. F. FAlse distinctions of worship 484. 485 The Fable of Enoch and Elias refuted 226. the Fable of Antichrists foure yeares reigne refuted 231. 240. Fable of Maries assumption 256. The False Prophet 394. He and the two horned Beasts are the same 495. Famine thirst and heat what they note by a Synecdoche 149. Famine of Samaria 114. Mysticall famine when proclaimed ibid. The Fathers why they termed not the Pope Antichrist 167. The Father how he judgeth no man 7. 8. The Feare and amazement of the Churches adversaries 244. The fearing of Antichrist hath troubled the whole world The First Vision not universall 361. 362. it belongs unto the last times ibid. Its scope and use of comfort ibid. Free-will not simply denied but in respect of spirituall good 68. Diverse interpretations of the same 444. 445. Figs signifie carnall Bishops 129. Figure of he city just four-square 562. Finall punishment of the wicked 131. Fine linnen how clothing both for the Bride and the Whore 482. how it is righteousnesse ibid. Fire proceeding out of the mouth of the witnesses 228. The fire on which the Angel had power 362. Fiery eyes signifie heroicall motions 24. Fire from heaven consuming Gog and Magog 539. First death 42. 519. Why so called ibid. First resurrection is not corporall but spirituall 518. It is opposed unto the first death 519. It s profitablenesse and necessitie 526. Objections about the same cleared 518. 520. First trumpet answereth to the first seale 158. What is meant by the hayle fire and blood that fell at the sounding thereof ibid. First viall chieflie poured out upon Germanie 380. Fight of the woman when it began and how long it dured 277. Floud of waters what it is 277. Foxe his opinion about it 278. Forme or shape of the beasts diverse and why 92. Forgetfullnesse and memory how said to be in God 460. Foundation of the Church how but one and twelve 561. 562. Fountaines what they denote in the Revelation 163. the fountaines of Waters are to be reckoned among the chief works of God 342. The fountain of true joy is in the Lord 480. The Four Beasts whither they type out the four Evangelists 91. They represent the Apostolicall Church 92. Why they are full of eyes ibid. The Four and twenty Elders are the first Chore 89. The Four periods of the Church of the Gospel 365. The Four Angels
which is to come Pag. 7. 14. Touching the seven Spirits from whom Iohn wisheth Grace to the Churches whither they be seven created Spirits or the Holy Ghost Pag. 9. 15. Whither in verse 5. there be a soloecisme against certaine Popish Interpreters Pag. 12. 16. The Priesthood of the New Testament whither it bee common to the Faithfull or proper to the Clergie Pag. 14. 17. Wherher Christ be and how hee calleth himselfe Alpha and Omega the beginning and the end the first and the last against Eniedinus the Samosatenian Pag. 16. 38. 587. 18. Of the Lords day Pag. 20. 19. Whether he that appeared among the Candlestickes were Christ and what it teacheth and whither the ubiquitie of Christs flesh bee thence proved Pag. 23. 20. Whither Hereticks do rightly gather that Christ is not God because he saith that he was dead Pag. 26. 27. 21. How the Candlestickes are the Churches and the starres the Candlestickes and of Sacramentall phrases Pag. 28. 29. 419. In Chapter II. 22. A disputation about the Saints how farre they may fall or not and of their perseverance Pag. 34. 71. 23. Whither the Church must suffer for the sin of her Pastor Pag. 35. 24. Of the Heresie of the Nicolaitans Pag. 36. 44. 45. 25. Whither because the Papacy is not the true Church of Christ there was no true Church before Luthers time and where it was 43. and in the Praeface Pag. 19. 26. Of the woman Jezabel Pag. 48. 49. 27. Whether and how Christ is called the Searcher of the heart and reines which is proved against the Hereticke Eniedinus Pag. 50. 51. In Chapter III. 28. Whether because the Saints are said to bee worthy that they should walke with Christ clothed in white robes or from the promise of the reward of workes or from the future judgement according to works c. it bee rightly inferred that good works are the meritorious cause of Eternall Life Pag. 58. 250. 357. 384. 29. Of the Book of Life and of them that are written in the same Pag. 60. 384. 30. That the Pope of Rome as Antichrist lifteth up himselfe and is lifted up by his followers above Christ Pag. 63. 297. 298. 31. A dispute touching the grace and cause of conversion differencing us from others Pag. 67. 68. 81. 32. Of hot cold and luke-warm persons in Religion Pag. 76. In Chapter IV. 33. Of the four and twenty Elders and of the four Beasts Pag. 90. 92. In Chapter VI. 34. Of the nine persecutions of the Church Pag. 110. 35. A discourse touching the blacke-horse and his Rider Pag. 112. 113. 127. 36. Of the pale-horse and of the mortall palenesse of the Church whence it came and when Pag. 116. 117. 173. 174 c. 37. Of the soules of the Martyrs under the Altar and of their crying Pag. 119. 120. 38. Of Intercession and invocation of Saints Pag. 122. 147. 39. Of the rising of the westerne and easterne Antichrist Pag. 124. 125. 127. 144. 170. 186. 289. 290. c. 304. 40. Of the pride and tyranny of Romane Popes against Emperours and Kings Pag. 130. 163. In Chapter VIII 41. Of the Angell with the Censer at the Altar Pag. 153. 154. 42. Of the analogy of the seven Seals Trumpets and Vials Pag. 137. 374 375. In Chapter IX 43. Of the Locusts and their application unto Antichrists clergy Pag. 177 c. In Chapter X. 44. Of oathes Pag. 203. In Chapter XI 45. Whither the Church could and may erre Pag. 213. 46. A disputation touching the forty two Moneths Pag. 216 c. 47. Of the Fable and Historie of the two witnesses Pag. 221. 222. 48. Of the 1260. dayes Pag. 224. 225. 49. Of Antichrists three yeeres reigne and an halfe Pag. 230. 231. 240. 286. 50. Of the great Citie Babylon that it is not Ierusalem but Rome yea Popish Rome Pag. 235. 236. 343. 344. 349. 399. 443. In Chapter XII 51. Of the woman clothed with the Sun and standing upon the Moone whether shee bee the same with the woman afterward sitting upon the Beast Pag. 257. 258. 52. Of the battle of Michael with the the Dragon Pag. 265. 53. Diverse opinions about the womans flight into the wildernesse Pag. 275 54. What time is noted by time times and a halfe time Pag. 276. In Chapter XIII 55. It is disputed touching the former Beast ascending out of the Sea 282 c. And what the Authour held about it Pag. 287. 408. 409. 415. 56. A dispute about the mortal wound of the Beast Pag. 293 c. 57. Of the second two horned Beast Pag. 304. 58. Of the Image of the Beast Pag. 310. 311. 59. Of the Character of the Beast Pag. 313. 60. Of the number of the beasts name Pag. 316. 317. c. 61. That the Pope of Rome did not now of late begin to be accounted the Antichrist Pag. 318. 319. In Chapter XIV 62. Riberas disputation touching the Sealed ones and of the Virgines standing with the Lambe on the Mountain Pag. 329 c. 63. Of the Angell flying through the midst of Heaven with the Eternall Gospell Pag. 338. 64. A dispute touching the great Citie against Ribera Pag. 346 c. 65. How the dead in the Lord are blessed Pag. 355. In Chapter XVI 66. Of the seven Vials whether they bee the same with the seven Seales and with the seven Trumpets Pag. 375. 67. Of the seven Angels pouring out the Vials who they are and what the pouring out of the Vials is Pag. 376. 68. Of the plagues following the pouring out of the seven Vials Pag. 376. 377. 69. Of the King of the East and the drying up of Euphrates Pag. 390. 70. Of the three Spirits sâ—nt out unto the Kings of the Earth Pag. 394. 395. In Chapter XVII 71. That the woman sitting on the Beast is Popish Rome Antichrists Seat and Antichrist himselfe Pag. 404. 409. 72. Of the Beast which was and is not and shall ascend out of the pit disputed with Ribera Pag. 416. 73. Of the seven Mountains of Rome and the seven Kings Pag. 420 c. 74. Of the Pope of Rome when hee was made chiefe Pontife the eighth King and Antichrist Pag. 428 c. 75. Of the ten Kings signified by the hornes of the Beast Pag. 433. 438. 76. Whether Rome according to Riberas fiction is to bee burned before the comming of Antichrist Pag. 441. 77. How God giveth into the heart that is worketh in mens hearts the liberty of their will remaining Pag. 444. 78. Whither God after the same manner gave good and evill into the hearts of the Kings and whether hence it followes that he is the Authour of sinne Pag. 446. 79. How the Kings in eating the flesh of the whore and burning her with fire did the good pleasure of God Pag. 449. In Chapter XVIII 80. Of the causes of the ruine of Babylon that is of Rome Pag. 456. 81. How the stirring up of the Saints to revenge Render to her is agreeable to the
example of their monastical ignorance the author tells us a monasticall exposition upon the word Apocalyps that the word apocalyps is compounded of apo re and clipsor velare O the miserable barbarisme of that age attempting to unfold these high mysteries and in the mean time ignorant of the very name of the title The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyes to reveal a secret from which commeth apocalypsis a revelation of a secret such as are all future things For it is not man but God who foreseeth and revealeth things to come But the events which were to befall the Church under the new Testament were hidde both from Iohn and us but are revealed in this booke and therefore it is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which wee may ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a revelation of things to come Afterward it is sometimes called a prophefie from the argument of it which is a prediction of future things revealed by God And the title answereth to the title of the ancient prophets as the vision of Isaiah the vision of Obadiah the prophesie of Niniveh which Naum saw the prophesie which Habacucsaw the word of tâ—e Lord that came to Hosea to Joel to Micah c. so that it sheweth the divine authoritie of the booke For to reveal things to come is from God onely so that this booke being a revelation is inspired of God which argument Iohn afterwards doth more fully confirme For as Ierom wel observeth this mystical booke is intituled a revelation to give us to understand that we have need of the knowledge and explanation of it that wee may say with the prophet open my eyes and I will consider the marveillous things of thy law Psal 119.18 Of Jesus Christ that is which Christ revealed unto Iohn â— argument of the deity of Christ So that Christ is the author of the revelation which is the first argument to proove the God-head of Christ in this booke For God by the prophet doth assume it as a thing peculiar to himself to reveal secrets Isai 42 9 41 23 Behold the former things are come to passe and new things doe I declare before they spring forth I will tell you of them and confounds by this argument all Idols that they are no Gods because they are ignorant of future things But the words following which God gave unto him seem to weaken the argument For to whom God doth reveal things to come hee is not God but God hath revealed these things to Christ therefore Christ is not God The answer is twofold first the whole may bee granted if it bee taken in a good sence as namely that Christ albeit he is true God yet wherein God his father hath revealed these things to him that is according to his humanitie hee is not God For the humanitie of Christ not foreknowing things to come but by revelation is not God but the man Christ Iesus is God because by his divinitie hee fore knoweth all things of himself Secondly the assumption is not in the text and may bee denyed for Iohn saith not that God revealed these things to Christ but gave this revelation to him as to our mediator that hee might reveal the same to us his servants for it is his proper office to reveal the will of the father to the Church So that 〈◊〉 speaketh of the office of Christ as hee is our mediator which doth not 〈◊〉 the â—qualitie of the son with the father but supposeth it because as he was meere man or a creature of what power soever hee could not have performed the workes of a mediator But it behooued him also to bee God But Thirdly there follows no absurditie to understand it as spoken of the Godhead of Christ for such as is the order of existence such also is the manner of working betwixt the father and the sonn For as the somexisteth not of himself but as hee is the first begotten of the father so the soâ— revealeth things to come not of himself but as hee receiveth from the father and as the father Giveth unto the son his Essence so is also his divine wildome communicated unto him from the father by Eternall Generation Lyra and others understand God in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially of the whole trinitie and taking it in that sence then the revelation is given to Christ by God as unto a mediator onely but understanding it of the person of the father then God is said to give it unto Christ both as to the sonn and mediator also To shew unto his servants the end that God Gave the revelation to Christ was not that hee should have it for himself But as being the messenger of the father to reveal it to his servants By servants is meant Iohn with the pastors and teachers yea all the faithfull of all ages to all which the mysteries of this booke were to bee revealed by Christ First to Iohn that hee should write it and then to all the rest both to read and understand it meditate teach explain it to the Church of God The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his noteth the servants of Christ for it cohereth with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew which noteth the office of Christ and not of God So that Christ sheweth this revelation 2 argument of Ch. deity to his owne servants which is a second argument proving the Godhead of Christ For hee certainly is the Lord of the Church yea God Eternal to whom Iohn the teachers and all the faithfull of the Church are servants for God alone is the Lord of the Church according to that of the psalmist Iehovah our Lord c. Psal 8.10 For albeit Christ in that hee is our mediator is exalted to bee head and Lord of the Church notwithstanding except hee had been God hee could neither have been mediator or Lord of the Church So that we plainly see that Christ Jesus is God seeing John and all the faithfull are his servants Which must shortly come to passe this noteth the subject of the booke which containes an historie of things not allready past but of things to come afterward both to the Church and enemies thereof Must come to passe not by a fatall or absolute necessitie 1. Cor. 11.19 but hypothetically or supposedly according to that of the Apostle scandalls and heresies must come Besides God hath so decreed it whose counsell is unchangeable and therefore the events must happen according to the same as also because of secondarie causes as the malice of satan the rage of the enemies against the Church which though they bee changeable in themselves yet they are not changed so that if accidental events bee not altered by the counsell of God and secondarie causes they necessarily come to passe though the contingencie bee not taken away Shortly but how shortly seeing after so many ages they are not as yet come to passe and
of Gods providence namely his vertue charity justice wisdom patience threatnings and wrath Which is a mysterie bringing along with it an inconvenience which he desireth to avoid for he makes question whither sound divinitie wil admit that grace and peace be asked from the seven vertues rather then from the seven created angels yea how grace and peace can be prayed for from menacings and wrath so he And from Jesus Christ In that he wisheth grace and peace from Christ in the the third and last place is neither against the former exposition nor any way derogateth from the dignity of Christ for as the Apostle 2 Cor. 13.14 doth not derogate from the order of the persons in the trinitie though he put Christ in the first place so here our Apostle for waighty causes sets downe the holy Ghost before Christ because he treateth of him not simply as being the son of God but also as he is the mediatour redeemer and revealer of this prophesie Notwithstanding great reason it is that he should pray for grace and peace from Christ Ephes 2.14 because it cometh by him Iohn 1.17 and he is our peace Who is the faithfull witnesse The following titles are so many reasons wherefore grace and peace is prayed for from Christ and they set forth as hath been shewed in the analysis both his threefold office with the benefit thereof as also declare his eternall Godhead The first title respects his propheticall office that faithfull witnesse which seemeth to be taken from Psal 89.38 witnesse because he hath brought forth out of the bosome of his father the testimonie that is the glad tydings of the redemption of man through his death and from heaven hath opened to us the true knowledge of God and way of salvation faithfull Because he not onely confirmed the heavenly truth by preaching by miracles meekly calling of sinners to repentance to the faith of the Gospel but also sealed the same by suffering on the crosse and by instituting the ministry he gave to the churches Apostles prophets Evangelists Pastors and Teachers who perpetually should be his witnesses Eph. 4.12 preach the Gospell to after ages for the perfecting of the saincts for the edifying of the body of Christ according to these scriptures Ioh. 17 6. I have manifested thy name to the men thou gavest me out of the world and 18 37. For this cause came I into the world that I should bear witnes unto the truth Io. 1.18 the son which is in the bosome of the father he hath revealed God unto us Who before Pontius Pilate witnessed a good confession The father and holy Ghost are also said to be witnesses 1. Io. 5.7 Ioh. 5.37 there are three that bear record in heaven the father the word and the holy Ghost The father saith Christ himself hath borne witnes of me And of the holy Ghost he saith when the comforter is come c. He shall testifie of mee the Apostles are called witnesses Act. 1.18 And Antipas Rev 2.12 and two witnesses are mentioned called Martyrs for sheadding of their blood for the testimonie of Christ Revel 11.3 But Christ onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prerogative is called that faithfull witnesse because he first brought with him the witnesse of the truth downe from heaven he first and he onely hath shead his blood for his owne testimonie whereas all other martyrs suffered not for their owne but for the testimonie of Jesus Christ Yea also the witnesse which the father and the holy Ghost gave of him was declared by himself and therefore Christ as by a speciall and proper right is called the faithfull witnes that is the true and constant revealer of the doctrine of our salvation whoever therefore hearkens not to him Deuteron 18.19 can not be saved but who so heareth him shall have life eternall This also confirmeth the authoritie of the revelation because it was revealed to John by Jesus Christ that faithfull witnesse who can notly nor deceive therefore this booke is trulie divine and we may safely trust and beleeve all things contained in it It serveth also to instruct us that if Christ onely be the true witnesse then those are not to be heard but avoyded as Liars which teach the Church such things as dissent from the testimonie of Christ It may also comfort us because Christ the faithfull witnesse will not forsake them who suffer for the cause of his truth but will at length reward them faithfully according to his promise The first begotten of the dead This title concernes Christ his priestly office who died for our sins and was raised again for our justification Rom. 4.25 For the word dead shewes that he died and being the first begotten of the dead it teacheth us that he was raysed from the dead And the whole scripture testifies that the end and use of his death and resurrection was not a bare witnesse as Socinus blasphemeth but chiefly a propitiation to purge us from our sins and to justifie us before God Paul calleth him likewise the first begotten of the dead 1 Collo 1.18 1 Corinth 15.20 and sheweth that Christ is become the first fruits of them that sleep But how can Christ be the first fruits of the dead seeing the scriptures testifie that Elias and Elisha raysed up two persons from the dead before the time of Christs manifestation in the flesh Lazarus also with the widows son and Centurions servant were restored from death to life Answer First Christ is the first begotten or first fruites of the dead because he was the first that raysed up himself from the dead by his owne power whereas all before Christ were raysed not by their owne power but Christs alone Secondly Christ was raysed up to an immortall life not to dy any more but the other to an earthly life and became subject to death again He is said to be the first begotten or the first that did rise again Matt. 19.28 Act. 13.13 Rom. 1 4. because the resurrection is a kinde of new birth and so Christ calleth the last resurrection a regeneration And Paul applieth that in Psal 2. of the father eternally begetting the son to his resurrection from the dead and hence he is declared to be the eternall and omnipotent son of God This should greatly comfort us that though we are borne and brought forth in a corruptible condition yet when we rise again we shall be regenerated unto a state incorruptible even while we are in this life we are regenerated but it is spiritually onely and in part but when we shall by the spirit of God be restored to eternall life then we shall be regenerated both corporally and fully to wit when our mortall bodies shall be made conformable to the glorious body of Christ let us not fear therefore though we should suffer death for the testimony of Christ because he who is the first begotten of the dead
to them of the houshould of faith 3. his faith that is his sincere preaching of the truth received from the Apostles And lastly his patience in suffering of afflictions for the cause of Christ for this Church also if it be true which Epiphanius writes was persecuted by the Pagans Jewes and Cataphrygians notwithstanding this Bishop remained still constant in the truth And thy workes and the last The first and is declarative for chiefly thy workes the latter and seemeth not necessarie and the text may thus be read thy last workes are more then thy first as the vulgar Complutensis and Andreas read it It seemeth that the Pastor of this Church had with much courage lately undergone some great persecution for the which Christ here much commends him as adding this exellent work to his former or otherwise because in the general course of his life he daylie became more excellent for his latter workes were more that is more manifest proofes of his constancie and more worthie of praise then the first So that he is commended for his holie progresse in the duties of piety which is an example unto us that we also should labour to increase in the like workes of faith and love 20. But I have a few things against thee The second part is a reproofe of few things so the like in v. 14. not as if his evils were of no great corcernment but Christ like a good physitian lessens the disease that the patient may the sooner admit of the cure and not despaire of amendment His evil was in permitting the false prophetesse Jezabel to teach and seduce many to commit fornication and be present with idolaters at their worship and Idol feastings for it seemeth this woman was one of the Sect of Nicolaitans whose doctrine she maintained For these deceivers under pretext of libertie and Christian charitie taught that women were to be accounted common that it was lawful for them to communicate with the heathen in their services and feastings now howsoever these things were scandalous and dangerous yet of them thought indifferent and in the liberty of Christians and this verie practice some libertines at this day doe imitate This was a great neglect of zeale and courage in the Pastor in not seeking to redresse and free the Church of so pestilent an instrument but to suffer her amongst them to the destruction of many Shee is called Jezabel by a similitude as being equal in craft and malice to Jezabel the wife of Ahab for as this vilde woman by false witnesses caused Naboth uniustly to be put to death and cruelly oppressed many of Gods prophets so this lying Prophetesse boasting of divine revelations led aside many from the waye of God to her filthinesse and devilish worship of Idols Interpreters doe differ whither this was one woman or many and whither there were a whole Sect and nation of them Epiphanius as we have already shewed supposeth this to be spoken of Priscilla Maximilla and Quintilla false Prophetesses of Montunus who blasphomously boasting himself to be the comforter seduced these women to commit fornication with him and to Prophesie in his name But on the contrarie the text sheweth that it is spoken of Jezabel who at that time bore sway in the Church of Thyatira and not of any to come afterward neither is it likely that onely this Epistle should reprove vices to come when as all the other speak of things present Andreas understandeth it by a figurative speech as meant of the heresie of the Nicolaitans But wherfore should that sect be here darkned with such a kind of speech which twife before was manifestly named and treated of Alcasar coniectureth that by her the Iewish Synagogue is to be understood But there is no reason to transform the Iewes into the woman Iezabel who were before v. 9. comdemned by name and again in cha 3. v. 9. Besides the whole description tends to set forth in special some one particular wicked woman seing therfore there is no necessarie reason leading us to depart from the literal sence it is probable that this woman was verie famous in the city of Thyatira for her wealth authoritie and shew of pietie but in truth for her uncleannesse deceit and ungodlines was equal with Iezabel of old seducing many to forsake the truth and participate with her in horrible wickednes But touching this woman and her mentioned chap. 17. who is called a great citie there is no agreement betwixt them For there it is expressly said that by her is signified a great multitude yea Rome it self whereas here no such thing is intimated 21. And I gave her time This sheweth Christs patience and the obstinacie of this woman who made no use of his long sufferance in giving her time to repent Thus the wicked grow secure because of Gods forbearance and seeing Iudgment is not speedilie executed they rejoyce and thinke to go unpunished But what their reward shall bee is plain both from this place and Rom. 2.4.5 22. I will cast her The third part of the narration is a threatning of judgment which men by their inpenitencie bring upon themselves The punishment denounced is threefold 1. Against the woman herself 2. Against her lovers And 3. against her children Jezabel is threatned with a foule disease for so God commonly punisheth impure harlots to make them lothsome to others and publick exampels of dishonest courses Into a bed The antecedent is explained by the consequence Sick persons keep their bed the sence is the bed which she hitherto had abused to lasciviousnes luxurie and pleasure should be changed into languishing and sorrow But the Godly man the Lord wil strongthen him upon the bed of languishing Psal 41.3 make all his bed in his sicknesse And them that commit adulterie with her Her lovers shall also be punished eyther externally by the sword of the magistrate or some others or internally by torments of conscience But I rather take it to be meant of outward shame and punishment Vnlesse they repent Behold the mercie and patience of God he wil not destroy a most wretched harlot with her adulterers before he cal them to repentance being ready to forgive such as amend their wayes thus we see how repentance is the onely means to escape punishment Some times indeed the Lord inflicts temporall chastisement upon the repentant but the same is both mitigated and turned to their good besides none of them are eternallie punished 23. And kil her children with death He threatneth death to the children of this harlot which some take properly for such as were borne in fornication whom the Lord would suddenlie destroy by a heavie judgment that such an adulterous generation might not be spread among men Others take it metaphorically for her companions and lovers who defyled themselves with her I rather approve the former sence for otherwise the difference between the adulterers and their children would be taken away Hence we may learn 1.
that the lord is greatly offended with the defilements both of our soules and bodies for he is a pure and holy spirit and requireth the same in them that worship him Hebr. 12.14 And without this no man shall see him 2. The corrupters of the truth shall be grievously punished howsoever they may for a time by subtiltie cover their deceit and draw many into their snares 3. That God is ready to forgive most vile sinners if they truelie repent XVII Arg. of Chr. deity Lastly here we have the seventeenth argument of the deitie of Christ in that he threatneth to punish these wicked deceivers for none but God onelie is able to doe it and therfore it manifesteth his divine omnipotencie That which the hereticke objects concerning Moses striking the Aegyptians with plagues is of no waight neither of Peter his slaying of Ananias Nor Pauls striking Elymas with blindenesse For we know that the Prophets and Apostles wrought miracles not of themselves but by the power of God Wheras Christ threatens to doe this by his owne power Io. 5.19 Mat 10.1 16.17 For whatsoever things the Father doth these also doth the Son likewise Yea the Son giveth power unto others to doe the like things And all the Churches shall know The end and use of Gods vengeance on sinners is to declare both his omniscience of the hidde things of the hart as also his omnipotencie and Iustice in rendring to evry one according to his workes Even as God said to Pharoah Exo. 9.16 Rom. 9.17 And in very deed for this cause have I raysed thee up for to shew in thee my power and that my name may be declared throughout all the earth Thus the lord by threatning cals sinners to repentance by Iudgments punisheth the obstinate and hereby declareth his wisedome power and Iustice unto all Now it is not without cause that Christ attributes to himselfe the knowledge of hidden things for seeing this wicked woman beguiled many by couveringe her uncleane actions under a pretence of holinesse Christ therefore here declares that none of her wayes were hidden from his eyes Hence we observe in the first place that one principal end of Gods exemplarie punishing of the wicked is that all the Churches may acknowledge declare the wisedome power and Iustice of God Thus we se how profitable it is that publike examples are propounded before our eyes to the end we may take notice of the judgments of God beware least by the like wickednesse we stirre up his wrath against our owne soules XVIII Argu of Chr. deity Secondly here is offred unto us the eighteenth argument excellently proving the divinity of Christ For here Christ will be acknowledged to be the searcher of the heart and reynes which the scripture ascribeth unto God alone For the righteous God trieth the heart and reynes Psa 7.9 1. King 8.39 1 King 16 7. Give unto every man according to his wayes whose heart thou knowest Thou alone knowest the hearts of all the sonnes of men see also 1. Chro. 28. Iere. 11.20 and 17.10 and 20.12 Eniedinus the Samosatenian objecteth in the first place that the searching of the heart and reines doth not here signifie a knowledge of the thoughts But rather a most equal and just administration of judgment by Christ and so it proveth not that he is true God I answer The antecedent is a manifest and bold corrupting of the text For the divine attribute which elsewhere is ascribed to Jehova is here without any limitation and in the verie same words applied unto Christ not onely in regard of the administration of his righteous judgments but also as he is the searcher of the heart and therefore must necessarily be taken in one and the same sence But again he objecteth That Christ hath received all his knowledge judgment yea and himself too from the Father as he confesseth Io. 5. Rev. 5.11 here v. 27. as I have received from my Father so that he is not the same God with the Father I answer he deceiveth by an equivocation For Christ receiveth all things from the father two maner of wayes Io 1.14 Prov. 8.25 God the sonne hath received his divine essence from the Father by eternal generation for he is the onely begotten of the Father before the mountaines were setled So that with his divine essence he received his divine omniscience But as he is man he received all his power and glorie in time by his reall exaltation so far forth as consisted with the nature and perfection of his manhood in this latter respect we confesse he is not God notwithstanding it is false to affirme that he is not God in the former for howsoever in this respect he hath received all things from the Father yet whatsoever is divine the Sonne hath it by his owne essence even as the Father Because the Father hath given to the Sonne to have life in himself as the Father hath life in himself See Damascenus lib. 4. Orth. fid cap. 19. Thirdly he objecteth that many Prophets and Apostles knew the hearts of men also Io. 5.26 I answer Eyther this or that of Salomon is false Thou onely knowest the hearts of all men 1 King 8.39 God indeed did reveal some things not al things unto Elisha Peter and Paul but not the knowledge of the hearts To be short none of them did or could say that he was the searcher of the reynes and heart as Christ here saith And all the Churches shal know that I am the searcher of the reynes hearts 24. But unto you I say The fourth part of the narration is an exhortation and here he turnes aside from the Pastor before commended and reproved and from the deceivers threatned and speakes to the rest of the Church in Thyatira and exhorts such as were godly among them and had not harkened unto the false teachers to go foreward and continue in the Apostles doctrine And hence again it appeareth that these Epistles were written not to the officers alone but to all the Churches The Vulgar as also Andreas and Montanus read it without the copulative but to you the rest but the other Greeke copies have it to you and to the rest as if he had said to thee o Pastor and to thy fellow officers and to the resâ—â—f the Church But the sence is the same For the Pastor also was one of those which held not the doctrine of Jezabel although indeed he was to negligent in repressing of the same This doctrine To wit of Jezabel and the Nicolaitans concerning fornication and communicating with Idolaters And which have not knowen This is an Hebrue phrase and signifies who have not approved The depth of Satan So these deceivers called their blasphemies as being deep mysteries and hidden wisedome and things more excellent then ever the Apostles taught Now Christ graunteth they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths but such as had their original
the publick abuses of the times even unto blood Moreover as this commendation was comfortable to the Godly so it did tend to the great shame of the Pastor Therfore least the faithful should have thought that Christ also was wroth with them they are by name to the others disgrace much commended for their constancie Now what is more dishonorable then that the disciples should in doctrine excel their teacher and the sheep the Pastor in sinceritie of life Names That is persons as Act. 1.15 there were a hundred and twentie names So Reve. 11.13 there were slaine 7000 names A few For manie are called but few are chosen almost in everie congregation We ought not therefore to be offended at the paucitie of the faithfull and the multitude of the ungodly The Papists indeed glory in their multitude and write volumes in praise of the largenes of the Romish Church upbraiding us because of our fewnesse but here we see how in Sardis there were many hypocrites a few names onely who were not defiled Here againe we have a cleare proofe of Christ divinitie in that he is said to know these few names in Sardis the truth is he knowes all the faithful and discerneth them from hypocrites 2. Tim. 2.19 which is a worke onely proper to God for the Lord knoweth who are his see arguments X. and XVIII Who have not defiled their garments Their constant sinceritie is set forth by this Metaphor and by Garments is meant thus much as their bodies were not polluted with the filthie manner and lusts of the Nicolaitans so neither were their soules stained with their impious doctrine Alike Metaphor the Apostle useth 1. Thessa 4.4 That every one should know how to posses his vessel that is his soule and bodie in sanctification and in honour not in the lust of concupiscence for this is the will of God He. 12.14 even your sanctification and without this no man shall see him Now Christ acknowledged them holy and undefiled not as if they were altogither unreprovable but because they persevered in faith and holinesse of life not withstanding the neglect of the Pastor and the manifold evil examples round about them And they shall walke with mee As hypocrites are threatned with punishment so the Godly are incouraged with promises of reward In white What may this bee by this Metaphor is signified a heavenlie triumph a kingdome and glorie to come It is taken from the state of kings the great honour given unto mightie conquerours With such royal apparell Herod was cloathed when he sate on his throne Act. 12.21 and God smote him dead for his pride So in scorne they clothed Christ the king of Glorie Lu. 23.11 It also was ancientlie a custome to cloath the Conquerours with a white garment To be short white garments for their brightnesse were signes of Glorie here then Metaphorically the glorie of the saintes is promised Thus it is said v. 5. He that overcommeth the same shal be cloathed in white raiment Rev. 7.11 White robes are given unto the elect standing before the throne and chap. 19.14 the armies of Christ are cloathed in fine linnen white and cleane But it may be said seeing their garments were now already pure undefiled 2. Cor. 5.2 therefore they needed not to be cloathed in white To this the Apostle answereth we groane earnestly desiring to be cloathed that we be not found naked For the puritie and righteousnesse of the saintes on earth can not abide the judgment of God therefore they must be cloathed with the perfect robes of absolute innocencie ere they can stand before his majestie With me They shal be partakers of my glorie If the raiment of Christ Mat. 17.2 on the mount was white as the light how much more doth he now shine beeing exalted Yet so wil he cloath the saintes for they shall shine as the sunne according to that proportion which is betwixt the head and the members And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me may also be translated after me as if he should say ye shal be cloathed in white next unto mee And they shal walke Beza translates it and therfore they shal walke which indeed expresseth the sence but not the words of the text For they are worthie To wit to walke with me in white the argument is taken from the equitie of it Thus doe the messengers of the Centurion beseech Christ to heal his servant because he was worthie Luk. 7.3 But this seemeth to establish the doctrine of merits for dignitie comes by vertue For if we shall walke in white because of our worthinesse then we deserve the same for our workes sake I answer the assumption is false for the scripture no where saith because of our worthines or workes but when soever it mentioneth the judgement of God we are said to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of workes least we should conceive any opinion of meriting by them which Christ expresly denieth Luk. 17. v. 10. When ye have done all those things which are commanded you say we are unprofitable servants we have done that which was our dutie to doe We therfore shal walke in white not because of our worthinesse but according to it for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doth not signifie any cause of merit but a qualitie agreeing with the justice of God that is shewing not why but who they are that shall walke with Christ according to that in Mat. 5.3 blessed are the poore in spirit for theirs is the Kingdome of heaven c. as if he had said because unto such the kingdome of heaven is freely promised But againe though the assumption were granted yet would not the proposition be universally true For dignitie in its kinde doth not alwayes proceed from vertue but somtimes from dutie without vertue So Nero had honour and was worthie of honour in regard of dutie but not in regard of any vertue in him So in particular our worthinesse before God is not because of the worthinesse of our workes but of grace by which he maketh us worthy by calling justifying and glorifying of us As the Apostle plainly teacheth us 2. Thess 1.5 where after he had said that the tribulations of the Godly were a manifest token of the righteous judgement of God that they might be counted worthy of the kingdome of God least this should be misaplyed to a worthynesse of merit he prayeth v. 11. that God would count them worthy of this calling As none therfore deserve or are worthy to be called of God so neyther doth our worthinesse prove any thing for the doctrine of merit If they object from chap. 16.6 For they are worthy that as there the deserved cause of punishment is of themselves so here the meritorious cause of reward The consequence wil not follow from the rule of contraries for the comparisons are not alike
taught that the soules of the martyrs and other saintes departed are not in the paines of purgatorie but enjoy the presence of Christ their saviour in the heavens But touching this sight of Christ how and after what manner they see God and Christ I leave it to Sophisters to dispute of If they bee under the altar that is Christ then undoubtedlie they doe behold him Ioh. 14.9 And if Christ why not God also Forasmuch as Christ himself saith He which seeth mee seeth my Father the fulnesse of whose sight we shall enjoy at the last day 1 Ioh. 3.2 as the scripture teacheth For when he shall appear we shall be like him for we shall see him as hee is In the mean while the blessed vision here spoken of sufficeth for the present degree of happinesse unto the soules of the faithfull 10. And they cried with a great voyce Now he sheweth what the soules doe under the altar namely cry mightilie to God that their blood may be avenged which argues that their soules were not killed or died with their bodies but live eternally neyther are they asleep but watch But this we are not to understand of any vocal crying with the tongue which the soules cannot doe but of a visionall crying by which is signifyed their earnest desire represented here unto Iohn in the spirit under the forme of a great cry The phrase alludes to the death of Abel Gen 4.10 whose blood is said to cry for vengeance to God from the earth O Lord Now he comes to rehearse what their crying was and in what manner they implored him that sate on the throne and the Lamb. Holie that is pure hating the crueltie of tyrants True alwayes constant in performing thy promises and threatnings and just also both in rewarding and in punishing of men How long doest thou not judge c. Seeing thou art holy true why doest thou suffer tyrants to rage so long against thy saintes On them that dwell on the earth A paraphrase of tyrants and their instruments beeing unworthy to be named onely approbriously they are called inhabitants of the earth that is earthlie and foolish men presuming to rebell against heaven to their owne destruction closelie also implying their own present happy condition as free from the furie of wordlings How long They desire the hastening of Gods judgements But here it may be demanded how the soules of the saintes in heaven can be said to be thus impatient and desirous of revenge I answer their words import no impatient desire For the glorified saintes are altogether free from all corruption this way and therefore here is signifyed their earnest desire that Gods glorie be vindicated and the Church finally delivered from the tyrannie of implacable adversaries neyther doe they praescribe unto God any time touching his judgements or the deliverance of the Church but closelie submit unto the same as unknown to them when it shall be onely they intimate that to them it seems just equal that he should deliver his Church and no longer suffer the blasphemies and cruelty of persecutors And therefore not desiring to avenge themselves they commit vengeance unto the Lord How long O Lord doest thou not avenge not thristing after it themselves but desire that God in righteousnesse will administer the same as knowing the just God will not suffer the crueltie of the wicked to be unavenged and passe without punishment yet they leave the manner and time to the Lords own disposing desiring it no otherwise then as it may stand with his pleasure and will Thus we also here on earth pray to be delivered from that evill one in which we contradict not the counsell of God neither sin against him in praescribing the time and manner thereof but shewing our desire wee attribute unto God the prayse of his justice faithfulnes and omnipotency beleeving that he both can at length will assuredly deliver us Much lesse therfore doe the soules of the saintes in praying for the same thing sin against the Lord. Vide August serm 11. de Sanstis 11. And white robes were given to every one of them God heard the request of the martyrs and answers them according to their desire both in word and deed In deed for white robes were presently given unto everie one of them In word for a speadie vengeance is promised After a little season The cause of this delay is added not that the sins of bloodthirstie tyrants are not ripe and worthie of vengeance but because the number of the martyrs is not yet complete And this is the summe White Robes This notes out the beginning of their celestial glorie Were given them to wit by him that sate on the throne or by the Lambe Not as if the soules under the altar were naked before seeing even in this life they had put on Christ For as manie as have been baptised unto Christ Gal. 3.27 2 Cor. 5.5 5. have put on Christ and if we be not found naked here we shall be cloathed with our house which is from heaven and being purged from all filthinesse we shall stand before God and live with Christ in eternall happinesse Now I disaproove not their judgement touching the twofold robe after this life While we are here our robe remaines stained with the spots of the flesh August tom 10. serm 11. de sanct though covered with the blood of Christ to the end they may not appeare before the face of God After our departure a robe is given to everie one perfitly white indeed yet but one that is a new degree of happines in heaven But after the full deliverance of the saintes that is at the day of judgement the other robe shal be also given that is the saintes shal be fully and perfectly glorified This then is another comfort namelie that to the martyrs in stead of the bloodie robe with which tyrants here cloathed them there shall be given them a white robe of joy and glorie in heaven And it was said unto them to wit by him that sate on the throne or by the Lambe under whose shadow they rested neyther is it strange that Christ is represented as a Lamb in regard of his death and as an Altar in regard of his propitiation Here are manie things touched in few words First it is a mild admonition that the soules for the present should be contented with their white robes and cease crying expecting the time of Gods appointed judgement It is also a close commination of revenge after a litle season for however God for a while deferres punishment yet he certainly heares the request of the godlie and at last will be fullie avenged on their adversaries It is also a prophesie of the future condition of the saintes under Antichrist by whose tyrannie manie martyrs are to brought to their end with fire and sword And lastlie it is consolation for the godlie under this antichristian tyrannie seeing their afflictions shall
both himself and others by his idle and foolish reasons Jt is apparent saith he that the Popes authority is founded stablished and erected by Christ our Lord. As if forsooth whatsoever seemes right and apparent to them must needs be true certain What I pray you is more apparent then that the Priesthood of Aaron was appointed of God And yet was not Cayphas the high Priest his Successour a wicked murtherer of Christ Besides the ancient Bishops of Rome were not guilty of that filthinesse and corruption with which afterward the succeeding Popes having invaded the Chaire of universall pestilence defiled the sea of Rome Further he feigneth that if the Popes of Rome be this Beast then the Divel made war against the Church by the ministery of the Romish Popes immediately when the Iews ceasing the Gentiles became the Church But the consequence which he supposeth is false viz. that the transferring of the Church unto the Gentiles is not described till in Ch. 12. for what was the treading down of the holy city by the Gentiles before treated of in Ch. 11 Wherefore it certainly follows that the Romane Popes by the instigation of the Dragon made war against the Church troaden down by the Gentiles that is as Ribera interprets it by Antichrist and his ministers But saith he it is altogether improbable that the Revelation should omit to mention that most cruel war by which the idolatrous Romane Emperors oppressed the Christian Church together with that most glorious victory wherein the Church obtained notwithstanding the persecution of the Romane Empire I confesse it is improbable But Alcasar might have learned from the foregoing war of Michael with the Dragon that neither this war was omitted nor the victory passed by in silence if he would wipe off from his eyes the disease occasioned by his own foolish consequence Fourthly he objects that the fourth Beast in Daniel figures out not the Pope but the heathen Romane Empire But this hath been answered in what we spake unto the first opinion Lastly he saith that the descriptiō of the Sea beast cannot but with contradiction be applyed unto the Pope But the reason thereof is because he disdaines out of a Spanish pride Alcasar strongly refutes the hereticks by hear-say to read what hath been published hereabout by the authours of the said opinion for this subtile man acknowledgeth that he knows nothing but by heare-say and refutes the hereticks by the report he hath heard But he should have learned rather to believe his eyes then eares and so doing he would have made the better application Thus I have expounded the most probable opinions of others touching this Sea-Beast Now for my own part The authors opinion I conceive that neither the first touching the Romane Empire nor the third concerning the Romane Antichrist is simply to be approved or disproved but that in a certain sence both are to be joyned together First therefore I take it undoubtedly seeing it is usuall to the Prophets under the type of a Beast enigmatically to figure out Empires and Monarchicall kingdoms because of their violence cruelty and other horrible excesse that by this Beast is also noted some certain Monarchicall Empire Secondly I suppose the thing it self makes it clear as in its place shall be shewed that this and the seven headed beast mentioned Cha. 17. is one and the same and that the seven mountaines signifie Rome Thirdly I affirme with the foresaid interpreters that this Beast as hath been even now proved signifies Antichrist Fourthly Lib. 8 in Apoc. Bel. lib. de R. P. C. 25. with Rupertus Bellarmin I judge that the same Antichrist in a diverse regard is figured out by both Beasts The Beast saith Rupertus is said to be twofold because of his double viz. warlike or Kingly and magicall force Or as Bellarmin By the one Antichrist is expressed in regard of his kingly power and tyranny But by the other in regard of his magicall art by which he subtilly seduceth men More rightly according to Revel cha 13. by one is meant his tyranny by the other his deceit and seducing for which cause afterward he is often called a false prophet And so ch 17. he is again represented by this Beast as a Monarch and by the woman riding thereon as a Queen or seducing Church Fiftly I conclude that Antichrist is figured out by a double beast and by his twofold rising out of the sea earth as it were living on the land sea having two bodies two shapes a twofold nature in a certain likenes to Christ here indeed as a secular Monarch and ecclesiasticall seducer but afterward as the Romane Monarch and adulterous Church Sixtly I conclude that neither the old nor the new Romane Empire simply nor the Romish prelateship is absolutely represented by this beast for absolutely neither the one nor other is Antichrist but that Romane Pontificall Empire and authority which the Popes of Rome have exercised these many ages Lastly I conclude that this double bodied and faced Antichrist living both on the land and sea signified by both the beasts is none other but the Romish Pope clothed with the spoiles of the Romane Monarchie and pretended Vicarship of Christ and armed with the sword of Paul and key of Peter that is with both powers The Temporall to set up and put downe Emperours and Kings c. The Spirituall to give Lawes both to them in heaven on earth and under the earth that Antichrist I say who first under the figure of a Sea-beast presently after under the figure of a land-beast doth here come forth on the theatre who one while is cloathed in his pontificals an other while comes armed into the councell with imperiall ensignes saying I am Caesar This is my opinion of Antichrist who is here so evidently figured out by the seven-headed beast and fained likenesse to the Lamb and afterward Chap. 17. by the seven-headed beast and woman riding thereon that no man unlesse he willingly shut his eyes against the light cannot but perceive the same This light our method brings to al who without it are in darknes the which henceforward we will labour to illustrate by our interpretation unto Gods glory But thou wilt say See Ver. 18 wherfore then doth not John expressely name the Pope or Antichrist because here he stands not in the place of a teacher but of a Prophet Teachers indeed are to expresse things plainly but Prophets foretelling things to come especially of dangerous consequence set them forth under dark and obscure types hereby to stir men up to the more diligent searching out of the events and to shun unnecessary displeasure Iohn in his Epistles where he onely teacheth and exhorteth the Church often names Antichrist and bids us avoid him But here as a Prophet he paints out his person and kingdome under the type of a Beast and thence would have us to judge of the mystery thereof So Paul Prophesying
inquisitours all men to worship the first Beast But thou wilt say how is this Beast said to cause the inhabitants of the earth to do that thing now He causeth all to worship the first Beast which they did before and that of their own accord The reason hereof is intimated in the following words Whose former wound was healed that is howsoever the Beasts authority began not a little to be lessened by that wound Neverthelesse by the unwearied endeavours of this Beast which here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth or doth signifies together by his subtilty eloquence and violence it was effected that all men remained constant in adoring the Apostolicall sea But who are these worshippers The earth and the inhabitants thereof Now who and what these are see v. 8. We need not to envie this worship of the Beast seeing that not the salvation of the Elect but only of reprobates shal be in jeoperdy thereby But are al in the Papacy reprobates damned God forbid for even in the midst of Babylon God hath his people Rev. 18. v. 4. The spirit therefore speaketh this onely of those who persevere to worship the Beast and do not renounce his blasphemies 13. And doth great wonders Another effect of his power are Great signes or wonders He doth great wonders by which he shall perswade and induce the inhabitants of the earth to worship the Beast For as the devill is Gods Ape so is Antichrist Christs as God and Christ therefore confirmed the doctrine of Moses the Prophets and Apostles by many wonders and miracles so Satan shall establish the Beasts great words and Antichrist his great power by wonderfull signes Signes that is miracles or workes either really or in appearance surpassing the strength of nature Great that is wonderfull and terrible These he shall both do himself as also cause his agents to do the like as Bellarmin well observes Not onely Antichrist saith he Lib 3. de P. R c 15. but also his ministers shall do wonders The same thing Christ foretold us Mat. 24. vers 24. There shall arise false Christs and false prophets and shall shew great signes and wonders in so much as if it were possible they shall seduce the very elect Now what signes they are the Apostle tells us 2 Thes 2.9 What Antichrists miracles are with all the causes thereof Whose comming is after the effectuall working of Satan with all power and signes and lying wonders and with all deceiveablenesse of unrighteousnesse in them that perish c. The efficient cause is Satans efficatious working The materiall the prodigious events beyond nature The formall the deceits and subtill illusions of the devill by which the sences of men are bewitched The small How they differ from true miracles his lies and deceiveablenesse of unrighteousnesse that the world may be seduced And indeed in all these causes false miracles differ from the true which are works truely surpassing the order and strength of nature and are done by the power of God to the manifesting of his omnipotency and confirmation of doctrine divinely revealed such the Lord sometimes wrought by the Prophets under the Law Yet not by all nor at all times lest they might have been little regarded or else that the world should depend upon them In the New Testament also Christ and his Apostles with many other of the faithfull wrought great miracles for the confirmation of the Gospell of Christ De vera relig c. 5. de util cred lib. 6. in 1 Cor. 2. Hom. 6. ca. 49. in mat But these as Augustine and Chrysostome in many places witnesse ceased in the third age after Christ And therefore Austin admonisheth that we are not rashly to beleeve miracles because Christ foretold such things of deceivers and bids us to beware of them Whereby we see how soundly the Jesuites quit themselves and their Pope from the impostures of Antichristianisine in glorying of the many signes and wonders that every where are to be seen in the Papacy Not perceiving in the mean time that in this very thing they discover Antichrist seeing the Scriptures do make great wonders and miracles to be the proper marks of him So that he maketh fire come down he rehearseth one of the great signes of the Beast namely that he makes fire to fall down from heaven in the sight of men Antichrists miracles according to the Iesuites The Iesuites reckon up three miracles of Antichrist One is that he shall feine himself to be dead and rise againe But in ver 3. we have shewed how this fable is without all probability The second that he shall bring down fire from heaven The third that he shall put life into the image of the Beast and cause it to speak 1 King 13 38. 2 King 1.10 of this we shall treat on vers 15. The second he shall do by a certaine imitation of Elias who by fire from heaven consumed the sacrifice and also devoured the Captaines with their fifties to shew that he was a man of God To which it is probable the spirit here alludeth for Antichrist will be accounted a man of God But it seems rather to allude to that wicked action of Satan who with fire from heaven consumed the sheep and servants of Job For whatsoever he doth Iob. 1 16 he shal do by the effectuall working of Satan unto the destruction of men Now hence it followeth saith Bellarmin that the Pope is not Antichrist for neither any Pope himselfe or any of his ministers did ever make fire to come down from heaven The consequence is not good for it is apparent the species or one great wonder is put for the whole genus But the species being denied the genus is not denied As therefore it will not follow that none of Christs Disciples were true Apostles Mat. 17.20 because none of them removed mountaines according to the letter of the text the which notwithstanding Christ promised unto his Disciples for it was enough that they did other great miracles so neither doth it follow that the Pope is not Antichrist although he hath not according to the letter brought down fire from heaven For it is enough that many Popes of which Bellarmin boasteth have been renowned for working great signes and wonders and that the whole Papacy is full of miracles to wit false and lying ones such as the holy Ghost here and in 2 Thes 2. do ascribe to Antichrist and of which Christ himself forewarned us Mat. 24.24 beleeve them not Now the spirit rather attributes this species of wonders unto him then any other as respecting the manner of speech then common to the Hebrews and still is to this day for the Iews say If a man cause fire to descend from heaven for if any one with a heavenly miracle would prove himself to be a man of God and deny the Law of Moses let him be accursed Vestigat pag. 701. Because
wicked common-wealth of old Rome Now the truth is nothing can be more vainely spoken And I wonder that the Iesuite when he wrote these things had not considered that he himselfe lived in Spaine where the ancient Moores formerly inhabited IV. He addes from Chap. 16.19 That Great Babylon came in remembrance before God 18.5 Babylons sins have reached unto heaven and God hath remembred her iniquities Therefore saith he towards the end of the world her old sins which hitherto for religion sake seemed to be forgotten shall againe be remembred and punished because of the new and like transgressions added to the former But first not onely things done long agoe are said to come in remembrance before God but also such things as are newly done by an Anthropopatheia for so in Act. 10. The prayers and almes of Cornelius which he daily performed are said to come up for a memoriall before God Secondly albeit his glosse were granted yet there were no need that new Rome should be punished for the sinnes of the old for as much as Popish Rome for these thousand years and more hath abounded in all manner of villanies for which the Lord most justly may take vengeance on her Lastly he flees unto the Oracles of the Sybills But they speak nothing touching the Popes ejection or apostacy of the Romanes from the faith of Christ unto Heathenisme but only touching the destruction of Rome therein agreeing with the prophesie of this booke By all which things it appeareth that whatsoever the Iesuite alledgeth for the upholding of the credit of the Pope it is nothing but a frivolous dotage of a dreaming writer The summe of the place is this That Babylon here threatned with destruction is Rome not of the Pagans which ceased in Constantines time Nor new heathenish Rome the which as the Iesuite feineth shall thrust out the Pope But Popish Rome which a long while hath boasted her selfe to be the Mother of Churches and from whose breasts all the nations and kings of the earth have sucked their errours superstition and idolatry Thus our insoluble argument is no way weakned by the Iesuite but stands firme against the Romish Antichrist But now when we speak of Rome we understand not simply the walled city or palaces towers and stately walkes thereof but chiefly the Pope himselfe with his whole kingdom and power over the Westerne Churches of which afterward in Chap. 17.18 Now why is Rome named Babylon Why Rome is called Babylon lib. 2. cap. 3. hist The cause may be the likenesse that is between them of which OROSIUS Behold saith he the rising of Babylon and Rome is alike their power is alike their greatnesse times good things and also evill But I rather thinke the reason is their likenesse in tyrannny and destruction The old Babylon afflicted the ancient Church Rome the new Babylon hath oppressed the new Church The Old is fallen The New shall fall Babylon is fallen is fallen The doubling of the threatning denotes the certainty and hastning of the destruction Therefore also it is said in the preterperfect tense hath that is is fallen because it shall certainely and suddenly fall like as we say of a dying man that he is dead or the like Neither did the Angell prophesie vainely For even during the preaching of this Angell while Luther I say yet taught a great part of Babylon fell both in Saxony Germany and other neighbouring Countries But touching the destruction of Babylon it followes in Chap. 18. Alcasar againe by his consequence is forced to make blacke white applying the ruine of Babylon to the conversion of heathenish Rome to the faith of Christ making the sence of the words Babylon is fallen is fallen that is is converted to Christ Now who ever heard so great an absurdity The whole context and consent of all interpreters evinceth that the ruine of Babylon signifies not mercy but punishment And therefore so impudent a depravation of holy Scripture is to be rebuked Because she made all nations drinke This reason evidently refutes Alcasars absurdity The cause of Babylons destruction shall be her fornication by which she hath most foully defiled her selfe with the Kings and Inhabitants of the earth for she is the Mother of all whoredomes This fornication as before was shewed is idolatry by a propheticall and metaphorical phrase for idolaters like harlots do by spirituall uncleannes perfidiously violate their faith to God prostrate themselves before their Idols and run headlong into utter destruction as we have largely expounded in our Commentary on Hosea Chap. 1.2 Of the wine of her fornication For the Pope obtrudes his idols on all nations who therefore are said to drinke of the wine of his wrath because idolatry through the corruptnesse of mans nature is more pleasing to all then the true worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a figure when with a little change of a word the sence is wholly altered In the Greeke is an elegant * parenomasia in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Antichrist gave all to drinke of the wine of his fornication so shall all drinke of the wine of Gods wrath because they suffered themselves universally to be drawne aside to the worship of Idols by the pretended authority of the Catholick Church Idolatry is compared to wine because by its sweetnesse and outward lustre it is pleasing unto the flesh and much desired Also from the effect for it makes idolaters madde furious and blinde like as wine takes away the sence of a drunkard The wine of wrath so named from the effect because it stirres up Gods wrath and drawes downe his judgements As also from the efficient cause because God in his anger doth justly inflict blindnesse on the worshippers of Antichrist according to that of Paul 2 Thes 2.11 For this cause God shall send them strong delusion that they should beleeve a lie that they might be damned who received not the truth It might seem the words here should thus be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of her fornication as in Chap. 17.2 The inhabitants of the earth are said to have been made drunke with the wine of her fornication c. because the wine of fornication is opposed to the wine of Gods wrath vers 10. The same shall drinke of the wine of the wrath of God But all copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the wrath c. Not here onely but also in Chap. 16.19 18.23 The use of this preaching The use of this Angels preaching doth plainely respect both the godly and the wicked The godly are exhorted to the duty before published by the former Angell To feare God and not the Beast To give glory to God not to Antichrist And lastly to worship God the Creator of heaven and earth not the Beast or his Image Also in Chap. 18.4 he admonisheth all such as desire to be free of Babylons
the first of the three angels flying through the midst of heaven evangelized to the inhabitants of the earth saying with a great voyce Fear God c. Chap. 14. ver 6. And the pouring out of the vials should be the preaching of the Gospell which worketh indeed in the elect the fear of God joy and life 2 Cor 2.15 but to the marked ones of the Beast it occasioneth sores diseases and death as the Apostle foretold That the Gospell should be a savour of death unto death to them that perish This sense Ribera the Iesuite likes not of Because it is not the worke of Preachers to inflict plagues but to foretell and denounce them Riberas opinion examined and to deterre men from their evills But these Angells saith he do not foretell the plagues but inflict them Therefore they are true Angells by whom the Lord inflicts plagues with he doth not by the Ministers of the Gospell But these things are not solid For first these Angells are not said to cause the plagues but to poure out the vialls of Gods fury Therefore properly the plagues were caused by the wrath of God The angels were onely ministers of the pouring out which lets not but that it may metaphorically be understood of the publishing and denouncing of the wrath of God As God therefore by his ministers saves some and condemnes others so also he inflicts these plagues by their preaching Secondly How farre ministers of the word are said to cause plagues it is not absurd to say that the Preachers of the Word do inflict plagues because they communicate in the worke of God which he executes by them Therefore they are said to beget and to save them that heare them because in this worke they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-workers with God They are said to forgive sinnes because in the name of God they declare and confirme the remission of sinnes to them that repent 1 Cor. 4.15 1 Tim 2.16 1. Cor. 3.9 Ioh. 20.21 Why then may they not also be said to strike the wicked with plagues and condemne them as being Co-workers with God that doth the same certainly in Chap. 11. ver 5. the two witnesses slew their enemies with fire that came out of their mouth and they had power to smite the earth with all manner of plagues as often as they would And therefore the Iesuites reason doth not weaken the former opinion that they are preachers of the word neither doth he solidly prove the contrary that they should be reall Angells forasmuch as God doth equally dispense his judgements as well by the preachers of the Gospell as by Angels although in a divers manner What then Who the Angells of the seven trumpets of the seven vialls are I so judge touching these seven Angells of the Vialls as of the seven Angells of the trumpets The six former might denote preachers because at the sounding of their Trumpets the temporall events there described did happen But the seventh could not because he openly denounced the last judgement as present Chap. 10.7 Chap. 11.15 he therefore was that Archangell by whose voice and Trumpet the dead shall rise up at the comming of Christ 1. Thes 4.16 1. Cor. 15.52 now this no preacher can do So likewise these six former may signifie ministers of the Word because during their Vialls the marked ones of the beast shall be smitten with these plagues in this life But the seventh proclaiming the consummation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done cannot be any other but that Archangell the chief Herauld of Christ the judge neverthelesse as before I noted there is no necessity to fasten on this exposition for the angells which Iohn saw were so in appearance and ministers of the plagues in a Vision by which representations God shewed to Iohn what he was about to doe what kinde of plagues he would inflict on antichristians towards the time of the measuring of the Temple and Reformation of the Church But there is no necessity urging us to affirme that he precisely shewed unto him the manner and persons that is how and by whom he would accomplish the same III. Touching the Plagues that followed the pouring out of the VIALS LAstly touching the plagues it is demaunded whether they are properly or allegorically to be understood and whether they are to fall universally on all antichristians or on some onely and in what time every one of them is to be inflicted and after how long time one is to follow the other The two latter of these questions touching the time are more curious then profitable seeing they can hardly be defined by the understanding of man further then hath been formerly spoken of the beginning and end of the vialls Whence it is most certaine that Antichrist shall reigne much longer then foure Yeeres For the other question on whom they are to be inflicted whether universally on all or on some onely we shall learn by the severall vialls Lastly it were in vaine generally to dispute touching the quality of the plagues seeing we shall more rightly understand every of them apart in their places Ribera indeed thinkes that all of them are to be taken litterally because these plagues are like to those of the Aegyptians which happened not metaphoricallie but litterally him Alcasar refutes and interprets the plagues mystically yet however it sufficiently appears there is an allusion unto the plagues of Aegypt notwithstanding neither are they all alike nor would a litterall sense hence follow for the history it self is one thing and a Vision alluding to the history another In the History all those things happened really to the sense in the Vision all these things are aenigmaticall as the Angells Vials pouring out c. And therefore wee may not doubt that the plagues also are aenigmatically set forth Now we will speake of every of them in order CHAP. XVI The first Part of the Chapter A Command touching the pouring out of the Vialls 1 And I heard a great voice out of the Temple saying to the seven Angels Go your vvayes and poure out the seven Vials of the vvrath of God upon the earth THE COMMENTARY I. ANd I heard a great voyce The Angells having received the Vialls full of Gods wrath in Heaven do not hasten to poure them out but wait for a heavenly Commandement to doe the same for the ministers of God neither do nor indeed may do any thing against the wicked of private affection but in all things are to containe themselves within the limits of their vocation that so they may righteously execute the judgements of God John therefore heard A great voyce that is vehement and terrible like as he heard Chap. 1. ver 10. and Chap. 6. ver 1. Chap. 11. ver 12. and doubtlesse it was the Lamb or of God sitting on the throne as chiefe moderator of the plagues Out of the temple which ere while was filled with the smoake of the
rising These here exercise their cruelty after Antichrists declining These therefore became blood that is they shall pay their own blood for the blood which they shed of the Saints The time and manner whereof the Lord knoweth 1. Pet 2.17 whom I beseech to bring these rivers and fountaines to repentance Therefore I thinke that the event of this Viall is propheticall which as yet wee have not seene and perhaps understand not 5. And I heard the Angell of the waters In Chap. 14. ver 18 This Angell is said to have power over the fire here he is called the Angell of the waters hence arose the opinion that sundry Angells are set over severall elements The Papists also hence have feined that their tutelar Saints are appointed over diseases Arts Handi-crafts Cities Countries and every member of man But hence nothing can solidly be gathered for the Angell of the waters is not a Neptune set over the waters but it is the same Angell pouring the Viall on the Rivers and Fountaines so called because God by his ministery turned the waters into blood after the same manner the first Angell might be called the Angell of the earth the second the Angell of the sea the fourth the Angell of the Sun c. because they poured out the Vialls on the earth sea sunne c. Because thou hast judged thus He declares God to be just in judging these things that is because he turned these cruell and cursed Rivers and Fountaines into blood to vindicate Gods judgement from the slaunders of the wicked for it might seem that the Plagues of Antichristians were not altogether righteous but rather too cruell Now the Angell ascribes them not to men but God affirming them to be most just in regard they singularly agree to the rule of distributive justice which renders rewards to the just and punishments to the wicked O Lord which art Sundry times before the true God yea Christ is thus described See Bezas annotations on this place save that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come before used here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shalt be as Beza hath brought to light out of an ancient maniscript though it commonly be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and holy as cohering with the foregoing word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous as if he should say Thou art righteous holy that is pure from all unrighteousnesse Let us learn therefore ratherto adore Gods holy judgements although we do not fully comprehend the causes of them then to repine and murmurre against them as being unrighteous For they have shed the blood of Saints By the Law of requitall they celebrate the justice of God because they shed blood therefore with blood shall they be punished For hee that sheddeth mans blood by man shall his blood be shed Gen. 9.6 Thou gavest them blood to drinke Bloody waters are not to be drunke yet such shall be the drinke of the adversaries The history of Cyrus is knowne whose head being thrown into a great Tub full of blood Tomyris queen of Scythia upbraiding his cruelty said Drink thou blood who couldest not be satiated with blood But thou wilt say whose blood either of the Saints or Prophets have they shed For answer to this not to speake of the secret Plots Conspiracies and poysonings ordinary to Monkes and their Confederates read Foxe his booke of Martyrs and thou shalt see who they were that put to death even in England alone multitude of Saints and Prophets many Bishops Doctors and Teachers very holy learned and innocenr persons As Cranmer Ridley Latimer Hooper with other Martyrs who in Queen Maryes dayes for their constant profession of Evangelicall Doctrine and opposition of Idolatry were condemned some to the fire others to other torments Who I pray have been the architects of all Conspiracies Plots and Commotions in the neighbouring Nations Let Histories speake Rightly therefore the innocent blood of the Saints is imputed unto them by the Angell For they are worthy Their cruelty is the reason why they justly drinke blood The Angell rejoyceth not simply over the plagues of the wicked but declares the justice of God by the law of requitall Every one shall be rewarded according to what he hath done for this is the judgement of God that they which commit such things are worthy of death Rom. 1. verse 32. God therefore is righteous and so are his judgements on blood-thirsty men Before in Chap. The merits of workes hence not established 3.5 it is said of them that overcame they shall be clothed in white for they are worthy hence the merit of good workes seemes to be confirmed for if these of right are punished for their cruelty because they are worthy that is because they have merited the same Then also the other must of right be clothed in white because they are worthy that is because they have merited the same As cruelty therefore is the meritorious cause of punishment so innocency should be the meritorious cause of reward I answer The consequence will not hold from a contrary dissimilitude Evill workes in order of justice do merit punishment but good workes doe not merit life eternall because in order of justice the creatures good workes are due debts to the Creator now nothing that we do can possiblie merit considering we are obliged unto it by duty But to merit is a worke not due making a reward due by the work done which before was not due 7. And I heard another out of the Altar The old Version I heard another omitting the words out of the Altar some Copies also have it And I heard the Altar which is a manifest errour as Ribera himself cannot deny Iohn therefore heard another to wit Angell comming out from the Altar undoubtedly being the same spoken of in Chapter 14. verse 18. Even so Lord God Almighty see ver 5. The pouring out of the fourth Viall on the Sunne 8 And the fourth Angell poured out his Viall upon the Sunne and power was given to him to Scorch men with fire 9 And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory THE COMMENTARY 8. AND the fourth Angell poured out The two former Vialls were Historicall to us the events whereof we have and do yet see The third as I said is propheticall such also are the four following the events of them being yet to come therefore the searching into them is the more obscure and difficult the last excepted which containes the finall punishments of the adversaries the ruine of Babylon and the World Yet I will speake of each of them that which shall seeme to bee most probable The fourth Viall is poured out on the Sunne the events whereof are 1. Ascorching heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most violent and burning Feaver engendring intollerable paine 2. Blasphemies of men against God 3.
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
disputes after this manner As God is to be considered about the will in evil so also in good but in the evil will he only works permissively by suffering the same to rush on by its owne motion and desire but not by moving the same Otherwise he should be the Authour of sinne Therefore also he workes good in the will onely permissively suffering the same to act by its own strength but not by moving the same otherwise the liberty thereof should be taken away This was Pelagius Logicke the which very thing now a dayes the Patrons of bare permission and Preposterous Defenders of Gods righteousnesse do unwittingly maintain But Austin shews both the premisses of the Pelagian subtilty to be false The Proposition is false because God workes one way in the good will another way in the evill The former he makes good of evill whereas by nature he finds all to be evill none good but being made good by himselfe he moves them effectually yet so as their liberty remaineth as hath bin expounded The latter he makes not evill but finds them so The assumption is also false for he not onely forsakes and suffers the wicked will which he findeth to rush on whether it pleaseth but also delivers the same over to Satan and their own desires yea moving and inclining the same how he will that by doing the evill it wills it becomes subject unto his judgement secret indeed but never unrighteous in a manner whither explicable unto us or inexplicable as Austin speaketh and as in the fore-alledged examples we have seen Notwithstanding he is not the cause of sin Lib 5 Cont. Iulican cap. 3 for he useth the wicked will to execute his judgements most holily neither is he any more the cause of the sin which evill men commit by executing his judgements by them then the ungodly are the cause of the good which he worketh through them Luther against Erasmus doth perspicuously declare the matter by similies A Rider rideth well though he use a lame or halting horse De ser arb cap. 148 The Artificer formes of putrefied wood an artificious image Notwithstanding there is halting in the riding not by fault of the Rider but by the defect of the horse In the image is putrefaction not through fault of the Artificer but by defect of the wood So by the selling of Ioseph the betraying of Iudas God brought to passe unspeakable good yet in both wickednesse was committed not indeed on Gods part but by the perfidiousnesse of the brethren and of Iudas But thou wilt say the same sinnes are attributed as to the wicked so to God True if thou consider the words onely and not the meaning of the Scripture Now this is done with great difference They are ascribed unto Satan and wicked men in regard of themselves and as they are wicked actions committed by them against the Law But to God so far as by accident they serve unto his secret judgements which he useth to execute most righteously even by wicked men doing most wickedly The reason of the diversity comes partly from the divers end partly from the forme of actions The rule of final causes for a different end makes different actions according to the rule Finall and impulsive causes make the differences of actions Hence two doing the same thing yet do not the same though both do somewhat which is either good or indifferent when as they have divers ends differing in morall qualitie Gods end is allwayes good wicked mens evill in the selling of Ioseph his brethren fulfilled their hatred against the Law Thou shalt not kill In the oppression of the Iewes the Babylonians enlarged their Tyranny to the injuring of their neighbours against the Law Thou shalt not steale And therefore both these and the other did sinne But God to whom both these are attributed Gen. 45.8 Isa 10.7.19 had a most holy end in both viz. Iosephs exalting Gen. 50.20 and his peoples chastisement according to the Law Isa 10.6 Therefore he sinned not Read the tenth Chapter of Isaiah touching this diversity of ends in the same worke and thou shalt learne that what the Chaldeans did most evilly God by them did the same most righteously In the forme of actions the distinction is more evident for three things distinctly to be considered concurre in those actions of wicked men which God is said to do 1. The Motion 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the vitiousnesse of the motion and 3. the secret judgement of God Motion is a naturall good thing And therefore it is from God in whom also the wicked live move and have their beeing The secret judgements of God are morally good even workes of justice and mercy And therefore are of right attributed to God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pravitie of the motion prohibited by the Law makes the motion vitious and sinfull This therefore is not of God but remotely flowes from the devill and more nearly from the froward will and malice of men whensoever therefore the workes of evill men are in Scripture attributed unto God as affirming that God doth them or that they are from God This is not to be understood simply but with limitation that is not in respect of the disorder and pravity but first in respect of the motions so farre as they are naturall motions secondly and chiefly in regard of the secret Iudgements which God executes in and by the same But here thou wilt happily demand whether it may not rightly be said that God doth permit sins yea verily yet with a twofold limitation First that to permit and to grant is not the same thing as if God did permit men to sin without punishing the same like as some Magistrates permit Brothel-houses where fornication is committed without punishment Now God doth not so for his permitting of sin is not to hinder but suffer that they should be committed through the vitiousnesse of men and concur with his Iudgements Secondly we must not understand such a bare permission as is a cessation altogether of the divine providence in the workes of evill men which thing onely is in question betwixt us and the Pelagians but restrained unto the vitiousnesse of their workes being repugnant to the nature and Law of God For herein God himselfe doth something something he doeth not but permits it to be done by men He permits sins to be done as they are sins not hindering the doing of the same nor correcting sinners that they should not sin whereas he could do both But he doth two things I. The motions and naturall actions themselves of evill men by a generall influence as the Schools speak sometimes also by a speciall II. His Iudgements or events agreeing to his goodnesse and justice the which if he did not respect he would never permit sins to be committed and this he doth by moderating and effectually directing as the sins so other means also comming in between to make them
manner the destruction of Rome is aggravared Now these things because of the similitude are here applied out of the Ancient Prophets See Isa 24.8 and Jerem. 7.34 and Ezech. 26.13 In the former the desolation of Iudea in the latter that of Tyrus is set foorth under the like Figures Because thy Merchants are the great men of the Earth He concludes with repeating the causes of this horrible judgement that the Romanists might not complaine of overmuch rigour In the Analysis we shewed the causes to be three 1. Riot 2. Witchcraft 3. Slaughter of the Saints Their riot is noted in one most evident signe onely because her Merchants are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great men of the Earth as if he should say not minding their condition and originall they cary themselves as Princes usurping authoritie over all men Who now will say that these are ordinarie Traders what if one or two Merchants come to be Princes what is that to all these As therefore their wares were allegoricall So these are Allegoricall-Merchants Spirituall-Prelates Ecclesiasticall-Princes Cardinals Palriarchs Archbishops Bishops c. as before we shew'd At first the seven Deacons of Rome were Cardinals severallie placed through the Citie to preach and administer holy things But now there are sixtie eight purpled Fathers being as they say the chiefe Senate of the whole world who according to their instruction may not stand up though a Prince or a King salute them or give them the way and chiefe seat at Banquets What therfore can be more arrogant then the pride of these Merchants For by thy sorceries This cause hath bin often declared He cals the Idolatrie false doctrines ungodlie and superstitious traditions by which Antichrist hath seduced the Christian world Witchcraft both in regard of like efficacie because as with Charming-cups they infatuate worldly men and draw the souse to destruction because also Magicke is alwayes joyned with Idolatrie as we find in speciall among the Idolatrous Papists 24. And in her was found the blood of the Prophets The crueltie of both old and new Rome against the Godlie is here noted but chiefly of the new who under pretence of the Catholicke Religion hath for these thousand yeers shed as much Christian blood if not more then the old Pyrants in the first three hundred yeeres Is found in thee Because the greater part of Martyrs are slain at Rome And of all that were slaine upon the Earth Because also the Martyrs that suffered in other Kingdomes and Provinces were slaine by the authoritie of the Romish Strumpet And therefore all that blood shall be justly avenged on her The same was before said Chap. 16. ver 6. For they have shed the blood of Saints and thou hast given them blood to drinke Of which see more on the place The Coherence Argument Parts and Analysis of CHAPTER XIX THe third and last part of the Sixt Vision touching the Iudgement of the great Whore and the Beast that is of Rome and Antichrist remaineth to be treated of The destruction and burning of the City to bee executed by the Ten Kings once the Vassals of the Romane Antichrist but afterward converted to Christ the Angell had revealed to John in Cap. XVII and described the same by a Propheticall Hypotyposis in Chapter XVIII But seeing the whole Papacy shall not utterly perish at the sacking and burning of Rome Antichrists Seat in Italy but that the Pope shall find entertainment either in Spaine or otherwhere and shall persevere to oppose Christ and persecute the Gospell unto the end therefore in this XIX Chapter is revealed the destruction also of the Pope himselfe and of the whole Papacy The Chapter is full of manifold doctrines and consists of a most artificious structure Therefore the Reader may conceive the Argument Parts and I ogicall resolution to bee thus The company of Saints rejoyce over the judgement of Babylon their deliverance from his Tyranny and the Wedding of the Lambe at hand By and by is described a type of Christs comming to judgement and casting of the Beast and all his followers into the Lake of fire The parts therefore seem to be two The Saints rejoycing and Antichrists judgement Iohns errour about worshipping the Angell being brought in by a Parenthesis But we may more fitly cast the same into three Heads or Branches 1. WHat Iohn heard in the first nine Verses Aften these things I heard II. What he did ver 10. And I fell downe c. III. What at length he saw from verse 11. And I saw unto the end Touching the first Hee heard a two-fold voyce of gladneâ— and praysings The first celebrate the righteous judgements of God in the five first Verses The other triumph because of the wedding of the Lambe in the four following Verses In the former rejoycing is noted 1. Who they were A twofold Chore or Company first a great multitude leading or beginning the Triumph-Song in three Verses The second viz. the twenty foure Elders and foure Beasts Isinging after them verse 4. â—â—1 Where they were In Heaven verse 1. Both Companies therefore denote the Church Triumphant The Hyinne of the first Chore consisteth of three Parts 1. A Proposition God is to be praised Halelujah saivation c. ver 1.2 The Confirmation from the justnesse First in the Thesis because Gods judgements are true and righteous Secondly in a double Hypothesis or application because in righteousnesse he hath judged the whore and avenged their blood ver 2.3 The conclusion iterating the praises of God ver 3. Touching the other Company is noted 1. Their gesture And they fell downe 2. Their Religion and worshipped 3. Their assent or concluding the Song with AMEN ver 4. c. In the Latter rejoycing is noted First the provoking cause and of this 1. What it was A voyce proceeding out of the Throne 2. What it commanded viz. to praise the Lord 3. Who are commanded All the servants of God in generall verse 5. Secondly the effect of the cause is annexed viz. The rejoycing it selfe in which is noted 1. Who the Rejoycers were A great multitude whose voyce is aggravated by the similitude of the noise of waters and thunders ver 6. This multitude are the Servants and Feaâ—ers of God that is the Vniversall Church of Saints in Heaven and Earth 2. A Gratulatorie Hyinne consisting of two Parts In the first they blesse God with praises of Hallelujah adding a reason For the Lord God omnipotent reigneth that is hath vindicated his Kingdome from the blasphemies of Antichrist verse 6. Secondly they stirre up themselves to joyfullnesse and to praise the Lord Let us rejoyce with a reason from the joyfull circumstance of time for the marriage of the Lambe is come The which they commend 1. from the presence of the Bride or wife she hath made herselfe ready c. ver 7. 2. From her ornament and pure attire ver 8. And to her was granted 3. From the saving effect or blessednesse of
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
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