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.
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
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
persecution under Trajan affirming that he and his instruments in putting to death the Christians by sword famine wilde beasts c. are this horse said to be pale frō the effect for he that is slaine lookes pale Death was the rider because they killed many thousands of Christians Hell followed not to devoure the saints beeing slaine but those that had killed them Howsoever they thought that none would take vengeance on thē for so great a wickednesse They killed foure parts of the earth for so the Latin version reads it that is in all places of the Empire or according as it is in the original a fourth part of the earth For if the multitude of Christians which were slaine should have been reckoned the number would have been no lesse then a fourth part of men then living in those provinces or else said to be a fourth part because the cities of their habitations wherein they were dispersed by reason of persecution were the fourth part of the earth that is of the Romane Empire But these interpretations cannot stand for undoubtedly the three foresaid persecutions were set forth under the red horse besides it is not likelie that John saw the bloody face of the Church after her blacknesse but in order of time it went before That which Ribera pretendeth is without all shew of reason as if by the red horse should be noted such persecutions as the Godlie suffered by their trecherous confederates But we know how under the Emperours they had neither polities weapons or confederates moreover he himselfe before interpreted the red horse to be persecutions under tyrants A certaine namelesse interpreter whom manie follow understands by the pale horse hypocrites and false brethren who disfigure their faces that they may appeare unto men to fast Matt. 6.16 These carie death that is bring death upon themselves and others by their hypocrisie and deceits Hell followes them that is the multitude of the damned who follow the divell They slay the fourth part of the earth that is very many by the sword of false accusation slaunder Hunger that is want of the word of God Beasts of the earth that is with brutist and unreasonable lusts lastlie with death that is with all sorts of mischievous practises I confesse there is something in what is here said however their applying it to hypocrites is too generall and obscure For indeed I verely beleeve besides the bloody persecutions of tyrants black blasphemies of hereticks there is here another evill of the Church shadowed out Therefore this pale horse in kinde is the same with the three former but of another colour for howbeit it signifies the same Christian Church yet is far otherwise to looke on then before as having now her white red black estate turned into a mortal palenesse beeing sick even unto death thorow the rising of Antichrist she was whole and sound in the white horse covered with the blood of martyrs in the red horse spread over with heresies in the black But now so infirme weak sicklie as that she hath death on her back and is neere to death and hell For a fourth part perisheth with the sword famine death or pestilence and beasts of the earth And these are the foure sore plagues wherewith the Lord threatned to punish Ierusalem for her apostacie Ezech. 14.21 To which place he here alludes by an allegorie signifying those pernicious doctrines of hereticks and hypocrites which tended to death and destruction and making way for Antichrist But whence came this deadlie disease and palenesse unto the Church When and how this palenesse befel the Church I answer it was by accident occasioned by Constantine that good Emperour his excessive bounty to Christian Bishops by which indeed he inriched but no way bettered the Church For as to much indulgence of parents spoiles the childe so this liberall Emperour was a meanes to draw Bishops to pride luxurie idlenesse security other vices For after he first had restored peace unto the Church and heaped up honour wealth upon Bishops but specially inlarged the jurisdiction of Rome presently followed such a declining corruption in doctrine discipline as infected the Church with a deadly poison brought upon her I say a spirituall sicknesse in so much as the pest of Antichrist began now to enter into her very heart and bowels And hence it is reported that a voyce from heaven was heard saying To day venome is powred foorth into the Church Sylvestri legenda In vita Malchi And Ierome even in his time complained that after princes became to be Christians the Church indeed was greater in power and riches but lesse in vertue The remote cause of this so great an evill considered in it selfe was the guile malice of that old serpent the devill who laboured to supplant the Church through the ease and pompe of Bishops beeing otherwise not able to overthrow it by the sword of tyrants but the neerest cause was the hypocrisie of superstitious monks with the pomp luxury avarice of ambitious prelates hereby making way for Antichrists oppression of the Church and truth Se Clemanges touching the corrupt state of the Church Cap. 3. The original of Monks was occasioned by the persecution of Decius The monks original for some then to avoyde his tyranny among whom was Paulus Thebaeus one Antonius fled into deserts where they indured a while the hardship of a solitary life this kinde of life by others was afterward imitated at length new orders and religions folishly devised wherein they boasted of perfection merits of supererogatiō Hereupon a great multitude of Moncks as a sinke of mischiefe overspread the Church by whom the truth of Christ under the pretence of holines was soon oppressed For now such as desired the pardon of sin and to obtaine eternal life were sent not unto Christ but unto Hermites to the dens of Monks And hence came this palenes mortal wound upon the Church hereby drawing more thousands of soules to death hel then eyther the foure sore plagues mentioned in Ezech 14. or the sword of tyrants or the black famine of haereticks or any other kinde of punishments wherewith Christians were brought unto their end Moreover the riot of Bishops and the clergie mightilie increased this pale disease for now infinite ceremonies and humane traditions are established as the worshipping of the dead images the observation of holy dayes orders rites and solemnities of pagans forged by the devill himself the names onelie altered were forciblie imposed upon the Church to the utter abolishing of the doctrine of free grace and the merits of Christ The summe of all is this the fourth seale being opened the Church appeared languishing with a deadlie palenesse for about three yeeres after the decease of Gregorie Boniface the third being created Pope sate on the chaire of universall pestilence began to establish monarchical tyrannie The II. Act of vision II.
death his rider and hell following by sword famine and pestilence devouring the fourth part of the earth by which is signified as we have shewed the state of the Church a little before the rising of Antichrist beeing sick with a mortall palenes and neare unto death accidently occasioned by the overmuch liberallitie and indulgencie of Christian Emperours who thereby corrupted the Bishops and Christian religion but principallie by superstitious Monkes and vaine glorious Bishops who little caring eyther for Christ or his graces onely laboured how they might satisfy and fill their own bellies and establish their Lordly authoritie turning the doctrines of faith into humane Philosophie and Christian religion into a stageplay and horrible idol worship So here againe the very same thing is foretold in this trumpet under different types For as Anonymus and after him Gagnaeus have observed the Sunne shadows out the chiefe Prelates of the Church as Popes Cardinals Arch-bishops Bishops who ought to shine before others by the light of their life and doctrine The Moon which receives its light from the Sunne to be inferior Ecclesiastical orders as curates and religious persons The Stars beeing lesse in light are the laitie but I rather understand by Stars Bishops and other teachers so called as we have seen Chap. 1. Verie fitlie saith Gagnaeus is the third part of the Sun sayd to be smitten in so much that the third part thereof was darkened considering how one part of Praelates doe shine in life and doctrine others but in one onely and a part in neyther of both For many of them neyther burn in charitie nor shine in doctrine and I would it were but a third part of them but the truth is they have onelie an hypocriticall shew of true pastors for after the likenes of this Sunne the third part of the inferiour Clergie and Laiks also were smitten with obscuritie and blindnesse c. Thus he in a general way doth not with out good cause complaine of Popes Cardinals Bishops their great Apostasie But wee are as I have said to applie these things by an Analogie unto the events of the fourth seale This trumpet therefore appertaines unto the darknesse corruptions brought into the Christian Churches during the space of three hundred yeeres viz. from Sylvesters time unto the rising of Antichrist in which time all these things were allegorically fulfilled as histories testifie Yet onely in a third part that is in Europe alone And this againe serves for to mitigate the evils in asmuch as not the whole Sun but onely a third part thereof is smitten with darkenesse For indeed many Bishops in the East and West both Greeks and Latine did still uphold the light in the Church For as yet Antichrist was not lifted up into the chaire of universall pestilence neyther was the Church so neere unto death by a mortal palenes although hell had allmost swallowed up the fourth part thereof Thus we have heard four trumpets of the Angels with the histories thereof 13. And I beheld and heard an Angel by this exclamation the Angel commandeth us to be much attentive to the following trumpets because they shew forth more grievous calamities to befall the Church For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bibles of Montanus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagle so the Latine I saw an Eagle concerning which Eagle many men dispute diversly But all other copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Angel Now whither wee read it an Angel or an Eagle the matter is not great onelie wee are to be attentive unto his voyce neyther doe I thinke that we should seek for any allegory in it He was an heavenly herauld foretelling farre more grievous calamities then yet we have heard in the foregoing trumpets Neyther will I deny but that by this Angel may be noted Gregorie Bishop of the Church of Rome Antichrists predecessour who in his Epistles to the Emperour Mauritius pointed at him as if he had been then present Wo wo wo This is a voyce of commiseration in regard of the evils that hung over the Church The threefold iteration notes that the three following trumpets are to denounce more horrible fatall evils unto the inhabiters of the earth then the former To the inhabitants of the earth This might be understood of the Church dispersed thorowout the whole world but usually in this prophesie hypocrites and wicked men oppressing the Church are called inhabitants of the earth as we have noted on Chap. 3.10 and 6.10 Wherefore these threatnings are not intended against the Church but against the wicked which serveth for the comfort of the Godly for howsoever they be involved in the publick calamities under Antichrist yet these things shal be mortal unto their adversaries onely CHAP. IX The Argument Parts and Analysis IN this Chapter are described the fift and sixt trumpets with most sad events in which the first Act of this vision is ended and the apparitions of the sixt seale more fully exhibited unto Iohn touching the rising and tyranny of Antichrist both in the West who with smoake and Locusts that is by deceit and devilish instruments And in the East who with horses and armies that is by open warre and violence should horribly afflict the Christian world God by them most justly punishing the idolatrie flagitious life of Christians and hereby calling them to repentance but in vain Now here principally are prefigured the wofull events which befell the Church during the space of nine hundred yeeres or there about both by the Popish Antichrist in the West and Mahomet in the East from the yeere of Christ sixe hundred and sixe untill the Councill of Constans The parts of the Chapter are three The first concerneth the events of the first trumpet unto vers 13. consisting of four members I. The apparition it self which Iohn saw viz. a starre falling down from heaven upon the earth to whom was given the key of the bottomlesse pit vers 1. II. Four effects of this falling starre 1. He opened the bottomlesse pit 2. raysed a smoak out of it 3. with the smoak he darkened the Sunne and aire vers 2. 4. Out of the smoake he brought forth Locusts upon the earth vers 3. III. The locusts are described by diverse adjuncts First from the power they had to hurt vers 3. But limited by God three manner of wayes 1. In respect of the objects that they should not hurt the elect but onely the reprobate vers 4. 2. In the degree of hurting not to kil but to torment 3. In the time not allwayes but for five months vers 5. Secondly from the effect of their hurting which shal be more bitter then death it self vers 6. Thirdly from the forme of the locusts First as touching the bodie they are like to horses prepared to the battel Secondly touching their members and habbit vers 7.8.9.10 And lastly touching their head or king called Abaddon vers 11. IV. An acclamatorie conclusion ending the calamities
Kingdome Chap. 11. In the fourth Vision after the Antichristian persecution the Company of 144000. sealed ones sang a new song before the Throne Chap. 14. Againe the Company of Harpers began the fift Vision with the Song of Moses and of the Lambe Chap. 15. Now here the Company of Rejoycers conclude the sixt Vision with rejoycing and triumphing because of the judgements of God and the Marriage of the Lambe The cause I say of this often iteration of thanksgiving and praysings The cause of the often iteration of Gods praises to me such seeme not to touch who observe not that the Revelation is a Propheticall and dramaticall representation distinguished into certaine visions and subdivided into certaine visionall Acts which ever and anon as we have often observed are renewed with Chores of singers both for a dramaticall decencie as also for a sacred pleasantnesse and delectation In the first Act of this vision Iohn saw the beast and the woman sitting on her the Angell shewing the mistery thereof and her destraction Chap. 17. In the second Act Three Angels proclaimed the burning of Rome commanding the saints to go out of her heaven to rejoyce There was heard also mourning wailing by kings merchants shipmasters and saylers for Romes desolation by fire Now in the Third Act appeares on the scene the company of Saints rejoycing in heaven who first being divided sing artificially by course one after the other Haleluiah The third Act of the second vision Praising the judgement of God Afterward all together with one consent celebrate the marriage of the Lambe The fourth Act will at length represent unto us the last battle of the beast kings of the earth gathered in Harmageddon against Christ the which in Chap. 16. v. 26. was broken off and the event of that battle These things for the help of the reader I have briefly repeated by which the matter of this whole vision may be the more clearely understood Now let us hear the Companies singing After these things that is after the burning of Babylon and the mourning of the merchants Of much people instead whereof The old version corruptly hath it of many trumpets both here and v. 6. This company is no other save that innumerable multitude Chap. 7.9 which were clothed in robes with Palms in their hands standing before the throne and singing salvation to our God viz. The company of saints triumphing with Christ in heaven Therefore he heard a voyce in heaven Neither doe I here seeke an allegory as some understanding by heaven the Church For Iohn heard the multitude visionally singing not on earth but in heaven Haleluiah The summe of the Hymne we shewed in the analysis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haleluiah with the Hebrewes is Praise ye the Lord with an aspiration from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Piel and hithpael is to praise in Kal and Poel tobe mad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the ten proper names of God taken off from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah With this David begins many of his psalms And therefore it is a word by which not onely the Iewes but Greekes and Latines also yea the Germaines and many other nations stir up themselves to praise and celebrate God so that the mystery which some say lies hid under this word in my understanding is of little Validitie Ierom to Marcella asking why Iohn writing in Greeke useth Hebrew words Epist 137. answereth because the first Church was gathered of Iewes the Apostles would not for fear of offending the beleevers innovate any thing but so deliver things as they had received them from the Cradle afterward the word being to be spread among all nations they could not alter what once they had taken up But this doth not touch the cause why these heavenly inhabitants praise God in the Hebrew tongue Perhaps it may be to signifie the conjunction of the new Church with the old for which cause also certaine other Hebrew termes as Hosanna Amen Abba c. Seem to have been commonly used among Christians Brightmans reason If true were plausible viz. that hereby after the overthrow of Rome the Church of the Gentiles shall provoke the Jewes unto the faith The said Author before on Chap. 16. touching the sixt vial powred out on Euphrates affirmeth that by the Kings of the East who should passe Euphrates being dryed up are meant the Jewes who then in great number shall be converted to Christ according to the prophesie of the Apostle Rom 11. which conjecture is indeed pious but of little certainty as we there shewed Salvation and honour All Greeke copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God The kings copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our God Vnderstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is or bee the sense almost being the same But in stead of the four atributes salvation and glory and honour and power to the Lord our God the old version hath onely three Praise and Glory and Power to our God Omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord. Observe O Papists the manifest defects of your version These same attributes the heavenly inhabitants sang to God Chap. 5. v. 13. 7. v. 12. Where we expounded every of them Here onely we observe two things First that this is no wish by which the glorifyed Saints and Angels pray that God might obteine these good things as if he had them not for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of sufficiencie possessing all salvation glory honour and power in himself and abundantly powring the same forth on his creatures But it is a confession of praise in which the saints of heaven celebrate and professe that God hath all these good things and that all creatures ought to ascribe the same to God The second that this rejoycing over Babylons destruction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoycing in evill For they rejoyce not over the afliction and torments of the whore which were contrarie to charity but that the glory of God is vindicated from her blasphemies the which is very good Wee therefore after the example of this multitude ought to ascribe our salvation all honour glory and power to the Lord our God that is with all our hearts and soules to blesse the Lord for his incomprehensible mercies unto us in Christ Iesus 2. Because true and righteous are his judgements This cause of the saints rejoycing shewes more clearely what I erewhile said that they insult not over the torments of the wicked out of an evill affection but are wholy bent in celebrating the righteousnesse and glory of God The first cause that the judgements are true and righteous is generall and before expounded on Chap. 16. v. 7. and Chap. 15. v. 4. The wicked under their punishments like dogs barke against God as if he were a tyrant The saints on the contrary
saying of Christ Render not evill for evill Pag. 461. 82. How it stands with justice to render double Pag. 462. 83. Whether God in commanding to render the double according to Babylons workes doth command rapines theft wickednesse c. Pag. 463. In Chapter XIX 84. Whether Alcasar hath sufficiently demonstrated that properly the Church of Rome is the wife of the Lamb. Pag. 481. 85. Whether Iohn did well in proffering to worship the Angell and whether the Angell did well to prohibit him Pag. 484. 582. In Chapter XX. 86. Of the binding and loosing of Satan what when and how it was Pag. 502. 87. A disputation touching the thousand yeeres of Satans binding 506. whether they be definitely to be understood 507. where they take their beginning and ending 508. what was the condition of the godly in the thousand yeeres 511. 88. Who were the living and reigning with Christ 514 89. After what manner and how long they lived and reigned with Christ 516. 90. Who are the rest of the dead and how they lived not againe 517. 91. Of the first Resurrection how it is to be understood 518. 520. 92. Of the Chiliasts opinion the Authors thereof and its refutation 520. 521. 93. Of the first and second death 519 526. 527. 94. What Satan is said to do the thousand yeers being ended and when he was loosed 530. 95. A disputation with Bellarmine and Ribera about Gog and Magog 539. 96. Of the old and new Goggish war its occasion and beginning 536. 97. Of the perpetuall torments of the damned 540. In Chapter XXI 98. The description of the new Ierusalem whether it bee agreeable to the Church-Militant on earth or to the Romane onely 541. 99. Of the new Heaven and the new Earth 549. 100. Ludovicus his jest on Sophisters about the Lake of Fire 557. In Chapter XXII 101. A Disputation against Sophisters for the authority and perfection of the divine Scriptures 580 c. 102. Of the doctrine of Iustification by Faith 584. 585. A COMMENTARIE Vpon the REVELATION OF IOHN THE APOSTLE The argument parts and analysis of Chap. 1. After the title and Apostolical salutation to the seven Churches of Asia Iohn rehearseth the first vision namely the seven golden candlesticks and Christ his glorious walking in the middest of them and how hee was affected with the vision and received from Christ commandement for to write the same both concerning things present and to come The parts of the chapter are two the former containes the preface to v. 9. The latter the vision of Christ gloriously walking in the middest of the seven candlestickes from vers 9 unto the last THe preface containes the title and thâ—â—postolical dedication of the booke The title shewetâ— first the argument of the booke that it is a â—â—velation of things to come Christ the â—uthoâ— of it as also the ministerie of the Angel vers 1. Secondly it notes the person of the author by a periphrasis or description vers 2. Thirdly it commendeth the profitablenes of the booke from the necessitie of it vers 3. The dedication containes the prosopographie or description of the persons who and to whom he writeth vers 4. Secondly the Apostles wish viz. grace from God and from the seven spirits as also from Iesus Christ whose threefold office he declareth v. 5. Thirdly the celebration of the prayses of Christ and giving of thanks for a threefold benefit received from him v. 5 6 His comming to Iudgement is promised by the words of Zacharie vers 7 and in the last place bringeth him in testifying his eternall Godhead and omnipotencie vers 8. The vision containes the preparation vision it self In the preparation Iohn sheweth the name how hee was affected the place of his banishment and the cause vers 9. Secondly the time and manner of the vision vers 10. Thirdly a command to write the vision and to send it to the seven Churches by name vers 11. Fourthly his Gesture vers 12. In the vision are three things first the form secoÌ„dly the effects thirdly the things following The form of the vision which hee saw is twofold first the seven Golden candlestickes Secondly the form of the Sonne of man in the middest of them whose habit and clothing hee describeth vers 13 His head Hair and eyes v. 14 His feet and voice vers 15 His right hand holding the seven starres his mouth armed with a two edged sword and his face shining like the sun vers 16. The effects are first Iohns Great amazement secondly his falling to the ground v. 17. The things following are first a twofold comforting of Iohn first by Gesture the laying on of the right hand vers 17. Secondly by speech bidding him not to fear and the reason is taken from the person adjuncts of the speaker viz. because hee is eternall God the Lord of life of death of hel vers 11 2 The command of writing the present vision following prophesies 3 The unfolding of the mysterie first of the seven starres that they are the seven pastors and secondly of the seven candlestikes to bee the seven Churches of Asia THE FIRST PART OF THE CHAPTER CONTAINING THE PREface title and dedication of the booke THe Revelation of Iesus Christ which God gave unto him to shew unto his servants things which must shortly come to passe and he sent and signified it by his angel unto his servant Iohn 2 Who bare record of the word of God and of the testimony of Iesus Christ and of all things that he saw 3 Blessed is he that readeth Exod. 3.14 1 Cor. 15.21 Col. 1.18 and they that hear the words of this prophecy and keep those things which are written therein for the time is at hand 4 Iohn to the seven churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven spirits which are before his throne 5 And from Iesus Christ who is the faithfull witnesse and the first begotten of the dead and the prince of the kings of the earth unto him that loved us and washed us from our sins in his own blood 6 And hath made us kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen 7 Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall waile because of him even so Amen 8 I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty A COMMENTARIE VPON THE REVELATION Chap. 1 vers 1. THe revelation this prophetical title doth expresse the argument of the booke called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the meaning of which word there is extant in a colledge called wisdom colledge of which I have before spoken a manuscript in way of commentarie on this booke which Giveth us an
make manifest for Iohn being banished in the â—le of Patmos began alreadie to feel the fury of Domitian And here the dream of such is refuted who binde the fulfilling of this prophesie to the last three years before the end of the world 4 Iohn to the seven Churches Those things being forespoken of which served to gain autority attention to this booke John dedicates the revelation to the seveÌ„ Churches of Asia wishing Grace and peace unto them By seven Andreas understandeth all the Churches Because in scripture the number seven is a number of perfection but because the seven Churches in Asia are as it were nominated by a marke to be knowen therefore I understand that it was purposely dedicated unto them not that the revelation belongeth not to others but because the first vision doth directly concerne them the rest generally belongs to the whole Church Of Asia He speaketh of Asia the lesser or that part of Asia Ptolo. lib. 5 geogra cap. 2. which is invironed from the East with both countries of Armenia from the west with the Aegean sea from the North with the Euxine sea from the south with the Mediteranian sea Here Iohn had planted seven Churches of note whereof that of Ephesus was the greatest but after he was banished the teachers carelesly performing their office he is commanded in the first vision to reprove admonish them of their duty Grace to you and peace be or be multiplied as in 1 Pet. 1 2 by a familiar salutation he seekes to gaine the good will of those whom he was afterwards more sharply to admonish The Apostolical salutation hath beene opened in the Epistle to the Romans and Corinthians Grace is that free favor of God from which doth flow all the mercies of God and every good thing which we enjoy The Glosse doth wel understand it of the free forgivenes of sins Peace the effect of Grace is the tranquillity and joy of the conscience Rom. 1.2 of which the Apostle speaketh being justified by faith we have peace with God The Hebrews by the word peace understand all maner of prosperitie and hence the Apostles in the beginning all most of all their Epistles doe not with out cause wish the same unto the faithful Which is and which was and which is to come It is manifest that this is a paraphrase of the name of God who alone is the author and giver of Grace peace But others do interpret it otherwise Some of the father alone from whom the Apostles generally desire grace to the Churches Rom. 1.7 Grace and peace be to you from God our father he is called which IS because he is from none but the beginning of the deity is from him And which was because he was before all time in eternitie And which is to come Iohn 5.12 because he wil come to judge the world by the son that the father is said to judge no man is to be referred to the immediate judgement For the father hath not so given over the judgement to the son as not to keepe the power of judging stil in his owne hand Others refer all to the person of the son For he is he which is because Christ is the same God with the father which was because the word was in the beginning and which is to come because he will come in the clouds to judgement vers 7. Others will have the three persons to be noted by three differences of time attributing the severall times to the severall persons that is which is to the father which was to the son and that which is to come to the holy Ghost his coming in to the Church by proceeding from the father the son so Andreas grace be to you peace from the Godhead which subsisteth in three persons To be short others thinke that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially described and doe apply all the words to every one of the persons for the father is he which is which was and which is to come so is the son and so is the holy Ghost What then all these expositions were right and godly if Iohn in these words had ended his prayer but he addeth and from the seven spirits and from Iesus Christ by which hee declareth that he directeth his prayer in the behalfe of the Churches to the holy Trinitie But not indeed in words commonly used yet such as are convenient to his purpose for the stile of this prophesie hath many things proper and excellent fitted to the argument of visions which not being observed by some interpreters they vainly wearie themselves and go astray For seldom the name of God or of the father or of the son or of the holy Ghost is found in the revelation in expresse words But John speaking of God useth for the most part propheticall descriptions Therefore this prayer is set downe in words agreeing to the excellent proprieties of this prophesie and in stead of the ordinarie forme of salutations used of the Apostles Rom. 1.7 as grace and peace to you from God our father and from the Lord Iesus Christ or the grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Iohn useth this kind as more proper and secret Grace and peace from him which is and which was and which is to come and from the seven spirits and from Iesus Christ c. in which words the true God three in persons one in essence is described as the divine attribute and prayer of the Apostle doe plainly manifest Now I come to the particulars From him which is Thus he describeth the person of the father by attributes proper to the divine essence yet common to every one of the persons Hereupon Christ assumes the same to himself vers 7. which is a most evident argument of his divinity And it is a description of eternity including and exceeding the three differences of the time present past and to come that is from him which is was and shall bee the words which is to come being put for shall be as in that of John 16 13. He will shew you things to come Act. 18 21. that is things that shall be so I must keepe the feast that cometh in Jerusalem And it seemeth that he altogether intended here to expresse that name of God in Exodus Exod. 3.14 EHIEH I wil be from which cometh the name Jehovah in which word as Vatablus wel observeth the Hebrewes take notice of those three differences of time It serveth for the great comfort of the Church in that he prayeth for grace peace not simply from God the father but from him which is which was and which is to come who alwayes remaineth the same and with whom is no variablenes Iam. 1 17. nor shadow of turning Indeed in the world the Church hath experience of diverse changes but in God alone she findeth constant
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
therefore we are bound to render due prayse to him because what he hath it is all for our good Glorie that is both the glorie of his Godhead as also the exaltation of his glorious reigning at the right hand of the father Dominion this respecteth both his omnipotencie which he hath from all eternitie as hee is God as also his authority over all creatures which he received in time as hee is the mediator For ever ever The Hebrewe ar golam sheweth the eternity of Christ for our consolation Amen a particle confirming so it shall be or so be it 5 Argument of Chr. deity from Aman to be faithful Furthermore here we have a fift and most manifest argument of Christs divinity For the effects attributed to Christ are divine For he is God Ioh 3 16. 20 28. Exod. 19 6. whose love is the fountaine the cause of our salvation it is God who hath purchased the Church with his owne blood It is God who hath made us kings and priests to himself for none but God can give the spirituall kingdom and Priesthood it is God to whom glory and dominion is dew now all those things being of right attributed unto Christ it plainly sheweth that he is God Vers 7 Behold he commeth with clouds and every eye shall see him This confirmeth the former argument that these things are certainly spoken of Christ seeing it is hee which must come to judgement it is hee whom every eye shall see to come in the clouds of heaven with power and majestie it is hee whom the soldiers pierced and at whose comming all the kinreds of the earth shal waile and the wicked shall cry saying to the mountains fall on us to the hills cover us Luk. 23 30. Isay 2 19. Hence it is apparent that John evē here attributes glory dominion unto Christ for the words to him be glory and dominion behold hee commeth doe manifestly accord But some may say why is there here a promise of his comming not onely to strengthen our faith touching his glorious returning to judgement but chiefly for the comfort of the godly and terrour of the wicked For now Christ being bodily absent seemeth as it were to have forsaken the Church in her affliction but our redeemer will come in the cloudes now the wicked rejoyce tyrants tyrannise and Antichrist rageth against the Godly as if they were left orphants But they shall see the judge comming gloriously in the cloudes him I say whom they have injuriously condemned pierced and still daily doe afflict in his poore members yea and shall bitterly howl when they shall hear that sentence pronounced Matth. 25 41. go ye cursed into everlasting fire c. This seemeth to bee the true meaning of the place the opinion therefore of Alcasar is absurd who refers this to the comming of Christ for to make the Church victorious in the conversion both of Jewes and Gentiles for that which followeth is contrary to his exposition With cloudes This is more then in the cloudes which is spoken of us for wee at the comming of Christ shall be caught up in the cloudes to meete the Lord in the ayre 1 Thess 4 17. And it noteth the divine majesty of Christ for it is spoken of Iehova God Psal 97 2 Cloudes and darknesse are round about him This confuteth the ubiquity of Christs bodily presence for he shall descend from heaven in the cloudes and with the cloudes therefore his humane nature is not nor ever shal be every where For how then could he possible come with cloudes which are not every where hence it is when we celebrate the Lords supper 1 Corinth 11 26. wee are commanded to shew forth his death till hee come So then hee will come visibly with the cloudes the which is a strong reason to prove that his body is not the mean time invisibly hid in under or about their host altar or chalice Every eye shal se him Synecdoche part being put for the whole that is all men both good Bad yea the very soldiers enemies which pierced him on the Crosse shal see him which serves to terrify all ungodly scoffers who because they see him not here on earth with their bodily eyes thinke not that he reigneth gloriously in the heavens But to their wo and condemnation they shal see him comming for they shal wayle before him that is horror and trembling shal come on them at the sight of the judge and hearing the sentence of their just damnation This is taken out of the prophecie of Zacharie 12.10 where Jehovah speaking of himself saith they shal looke upon mee whom they have pierced they shal mourne for him in that day there shal be a great mourning in Ierusalem A repenting mourning in the elect but in the reprobate of final desperation This very text John the Euangelist alledged upon the crucifying piercing of Christ by the soldiers Ioh. 19 37 hence we gather two things First that Iohn the Euangelist was the penman of this booke For hee alone here and in his Gospel applieth that place in Zacharie unto Christ The second is concerning the deity of Christ for that which Iehova in Zacharie speaketh of himself 6 Argument of Chr. divin they shal se me whom they have pierced Iohn attributes it to Iehova Christ pierced on the crosse who is neither the father nor the holy Ghost Therfore the son Iesus Christ crucified and pierced in the flesh is Iehovah And this is the sixt argument of the deity of Christ Even so Amen The two particles doe strongly confirm the comming of Christ to judgement to the end that the godly now in afflictions and troubles may no way doubt of their future deliverance neither the wicked thinke to goe unpunished who scoff at our faith and confidence The word nae even so with the Greekes and Latins is an asseveration Amen with the Hebrewes is a certain affirmation which two words usuallie put together exclude al maner of doubting as if he had said this is determined cōfirmed can not bee altered They are too curious who in the words seeke for a mystery viz. the calling of al natiōs unto Christ Vers 8. I am Alpha and Omega the beginning and the ending Here some interpreters beginne the vision whereas the preface here endeth For the person of whom he before sayd that he should come in the cloudes he presents here before our eyes as present and crying from heaven for the comfort of the Godly and terror of his enemies as if he should say doe yee doubt behold I am present I who am Alpha Omega the beginning the ending the Almighty c. who therefore shal hinder my comming to judgement or call it into question Thus in the Gospel he cryed out to the gainsaying Iewes Ioh. 8 2. I am the light of the world c. Ribera supposeth that these are the words of the holy
up our desire and by his spirit inableth us to performe his will Austin saith wel God commandeth us those things which we cannot doe that we may know what we ought to aske of him And in another place O man observe from the commandement what thou shouldest have by reproofes what thou art deprived of by thy owne default and in prayer acknowledge whence to receive what thou desirest to have And againe other where the Lord ascribes the whole worke of our conversion unto himself alone and commandeth us so to acknowledge it As I will make you to walke in my wayes and I will take the stony heart out of your flesh and I will give you an heart of flesh Turne thou me and I shall be turned No man can come unto me except the Father draw him without mee yee can doe nothing fee the like Ephe. 2.1 and 1 Col. 2.13 1 Cor. 2.14 Rom. 8.7 2 Cor. 3.5 Luk. 24.45 Act. 16.14 Act. 11.18 All which testimonies doe plainly evince that the grace of conversion is not indifferent or universall but as our sufficient so also our effectuall help doth wholy depend upon the generall and particular pleasure and motion of God Which difference of the scriptures and the cause thereof because the Pelagians and their adherents have not observed But â—â—ther abused the former places as if they were absolutely spoken And corrupted the latter by their equivocations about grace calling it as they also do to this day a swasorie indifferent and resistible grace limited by the will of man eyther to that which is good or evill they have most falsly wrested the same for to establish their Idoll of free-will Now herewithall they must of necessity embrace all other Pelagian heresies and impieties also as namely 1 That faith and good workes foreseen doe goe before Gods predestination and so are not from Gods predestinating of them whereupon it will follow that predestination beeing an effect of causes and conditions foreseen is not to be called a predestination but rather a postdestination 2 That faith going before predestination must also bee before vocation seeing we are elected before we are called And by this ground not God but man should be the author of faith contrarie to that of Rom. 9.16 Jt is not of him that willeth or of him that runneth but of God that sheweth mercie 3 That the will eyther co-working or not co-working with foregoing grace doth make men to differ which is contrarie to 1 Cor. 4.7 Who maketh thee to differ from another And what hast thou that thou didst not receive And so the increase of faith and grace should be given according to the merit of congruitie 4 That mans will is not corrupted or made worse by the fal of Adam And so eyther there should bee no originall sin at all or els but in name onely wheras The heart of man is deceitfull above all things 5 That the law is not above mans strength but that he may absolutely fulfill the same and bee altogether free from sin in this life if he would wheras the scriptures on the contrary teach That there is not any one just man in the earth which doth good and sinneth not All which errors establish merits of condignity overthrow the grace and merits of Christ and so consequently the truth of Christian religion beeing nothing indeed but in name onely and in a word confirmes pagan divinity and philosophy For in all these positions the names onely excepted there is nothing but what philosophie it self teacheth both concerning the beginnings and reward of vertue which to philosophers is faith righteousnes and workes To him that overcommeth will I grant to sit with mee He shuts up the epistle with the accustomed Epiphonema or acclamatorie conclusion beeing a promise and as it were a third reason of the exhortation And it is twofold 1. from the reward of the victorie I will grant to him to sit with mee on my throne And 2 from his example Even as I also overcame and am set downe with my father c. Or els this may be a reason of the former promise wherefore Christ will grant or give power and part of his throne to him that overcommeth to wit because hee now as a conquerour sitteth on the throne of his Father For often in scripture the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is causal as in Io. 17.2 As thou givest him power For because thou givest c. And Luk. 4.36 bee yee mercifull as your Father For because your Father is mercifull c. The Throne is the seat of glorie and power Christs throne is the glorious power of his exaltation the which he promiseth to make us reallie partakers of if we overcome for we shall be coheires with him yet so as there shall alwayes remaine a remarkeable difference between Christ the head and us his members And therefore he saith not I will grant to him to sit in the throne of my Father that is at the right hand of the Father which dignity is indeed onely proper to Christ the head 22 Hee which hath an eare to heare c. See Chap. 2. v. 7.11.17 THE PREFACE OF THE SECOND VISION Of him that sate on the Throne And of the booke sealed with seven seales And concerning the Lamb opening the booke HItherto Iohn hath recorded those things which he had seen received of Christ to be written by name unto the seven Churches of Asia The things which follow in the rest of this booke are of a higher nature and concerne the future condition of the whole Church The condition and lot of the Church in this world but especially the churches of Europe And all tends to teach that the Church ought not to expect a flourishing estate in this world seeing it should be tossed and tryed first with manifold persecutions of tyrants afterward by heretickes And at last should bee oppressed by Antichrist with a more heavy servitude both spirituall and corporal then formerlie shee ever had been afflicted by open enemies and tyrants Now least the hearts of the Godly should faint under the burden The comforts of the godly under the crosse fower kinds of comfort are contained in this prophesy beeing taken 1. FROM GODS PRESENT HELPE who will not sorsake his in the battell 2. FROM THE TIME OF THEIR TROUBLES they shall neyther bee allwayes or ouerlong upon them 3. FROM THE END OF THEIR ADVERSARIES which shall bee tragicall and mortall And lastly FROM THE HAPPIE CHANGE OF THEIR WARFARE Christ will powerfully revenge the cause of his Church in this world and at length glorifie her in the heavens Moreover these things are premonstrated by Iohn The following visions are distinct in sixe distinct visions And they are partlie universall representing the entire historie of the Church from her first beginning untill the last judgement Of this nature is the second third fourth and seventh vision And partlie particular onely shadowing out the battels of
the fulnes of his power and his eyes his divine insight this is set forth unto us that we should beleeve that the Lamb beholdeth governeth all things by his infinite wisedome providence The seven eyes are said to bee the seven spirits of God sent forth into all the earth which is taken from Zacha. 4.10 signifies the same thing For seeing the Lamb is Lord of the spirits or Angels and sends them forth into all the earth as a master doth his servant it plainlie proves that he is true God XXVIII Argum. of Christs deity For the Angels have no other Lord but Jehovah see Chap. 4.5 And hence the seven eyes of Jehovah in Zacharie are here called the seven spirits of God Seeing therefore so many hornes and eyes are attributed unto the Lamb let the godly know that he wants neyther power nor knowledge for to preserve them And let the wicked fear and tremble before him for he sees all their ungodlines and is able to represse theyr tyrannie Let us also brieflie take notice how Antichrist Chap. 13.11 hath two hornes like unto the Lamb signifying that he like an Ape imitates the Lamb. But he is much inferiour For the Lamb hath not two onely but seven And therefore can easily destroy him by the spirit of his mouth 7. And he came and tooke the booke After the description of the Lamb now followes what he did He came That is he came forth out of the midst went to the throne and tooke the booke out of the right hand of him that â—â—te thereon viz. to open the same By which action he sheweth that he both can and will unseale the booke of God that is reveale this prophesie unto Iohn and unto the whole Session in heaven Thus we have here fulfilled what is spoken Chap. 1.1 to wit that God gave the Revelation to Christ Christ to Iohn For this Lamb that is Christ tooke the Revelation out of the right hand of God on the throne not unwillingly but freely giving it him to the end it might be revealed unto Iohn and unto the whole Church I will not be curious in disputing what this taking of the booke was They who understand by this booke the whole counsel of God interpret this taking thereof a commission to reveal the secret mysteries of salvation unto the Church But we have shewed v. 1. that the booke denotes the Revelation Wherfore this taking and opening of it signifies nothing else but the exposition thereof But this seems to contradict the interpretation touching Christs sitting on the Throne For the Lamb sits not on the throne but takes it from him that sate theron Now he cannot be both giver and receiver I answer It is true he cannot give and receive in one and the same respect but there will follow no absurdity to say he doth it in a diverse respect to wit if we consider his person and office Christ gives the booke as he is God and takes it as he is God-man the mediatour Thus he is both author and opener of the booke even as he is said in diverse respects Heb. 1. v. 9. 9. v. 11.14 13.10 to be priest sacrifice altar the anointer anointed But if any wil contend that God absolutely is he that sits on the throne it comes al to one thing as I have formerly proved For the Father sits and reignes in the son to whom he hath given all judgement The third part of the Chapter The hymne sung unto the Lamb. 8 And when he had taken the booke the foure beasts foure twenty Eldels fell downe before the Lambe having every one of them harpes golden vials full of odours which are the prayers of Saints 9 And they sung a new song saying Thou art worthy to take the booke to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 10 And hast made us unto our God kings and Priests wee shall reigne on the earth 11 And I beheld and I heard the voyce of many Angels round about the Throne the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands 12 Saying with a loud voyce Worthy is the Lambe that was slaine to receive power riches wisedome strength honour glory blessing 13 And every creature which is in heaven on the earth under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lambe for ever and ever 14 And the foure beasts said Amen And the foure and twenty Elders fell downe and worshipped him that liveth for ever and ever THE COMMENTARIE 8. ANd when he had taken the booke Now followes the heavenlie thanksgiving for the taking of the booke 1. Of the beasts and Elders 2. Of the Angels 3. Of all other creatures which is the IV Apparition 4. Againe of the beasts and Elders every one of them singing a peculiar himne unto the Lamb and unto God gratulating the Church because of the revelation First the cause of their rejoycing is noted And when the Lambe had taken the booke The cause of joy in the heavenlie inhabitants Here now the griefe of the creatures as also the teares of Iohn doe cease for in this booke is contained the whole counsell of God concerning the good of the Church the salvation of the elect and destruction of the adversaries unto the end of the world The latine version reads when he had opened the booke which is a manifest corruption of the text for how could he have opened the booke while the same was shut and sealed Ribera purposelie passeth it by But Alcasar seekes to excuse the matter by manie shifts but sayes at last that he had seen it written in a Greek copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had opened boldlie affirming that it was by some one or other changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had taken which shamelesse assertion of his is confuted in the first verse of the following Chapter Secondlie the gesture and habit of the beasts and Elders is set forth somwhat diverse from what we heard before The gesture and habit of the beasts and Elders They fall downe before the Lamb humblie submitting themselves unto his will rendring not a civill but a divine worship to Christ whence againe is proved his deity forasmuch as religious adoration is due to none but to God onely Having harpes Musical Instruments XXIX Argum. of Christs deity wherewith the holie Prophets kings were wont to prayse the Lord not as if God were delighted with any such thing but because it stirred up the religious affection of the saintes to God-ward And golden vials ful of odours The priests of old made odours for
the kingdome of God thereby be made conformable unto Christ Therefore the going forth of this red horse ought not to terrifie us For Gods counsell is grounded on causes both just good in consideration whereof we ought to remame constant unto the end Sanguine fundata est Ecclesia sanguine coepit Sanguine succrevit sanguine finis erit The Church in blood first founded was In blood beginne did shee It had her spreading forth in blood In blood her end shal be It was established I say in the blood of Christ It began increased in the blood of the martyrs And in their blood it shall continue unto the end Notwithstanding the end shal be the ruin and destruction of the adversaries For then shall cease the blood of martyrs when the blood of the wicked shall come forth of the wine-presse of the wrath of God unto the horses bridles by the space of a thousand six hundred furlongs Chap. 14.20 Secondlie though the divel his instruments mightilie labour to extinguish the Church yet no more can they doe then what is given them from above Thirdly let us not thinke it strange that God doth suffer tyrants thus miserably to afflict his Saintes for he doth it partly for their great good that they might not grow wanton but that their faith and prayer might be exercised under the crosse And partlie according to their just desert for if examination be made we shall find that for the most part as contentions coveteousnes and ambition among the officers so prophanenesse and securitie of the people drew downe common judgements upon themselves See Cyprian de lapsis Euseb lib. 5. hist cap. 2. The opening of the third seale The black horse having a ballance And proclaiming famine 5 And when he had opened the third seale I heard the third beast say Come see And I beheld and loe a blacke horse and hee that sate on him had a paire of ballances in his hand 6 And I heard a loud voyce in the midst of the foure beasts say A measure of wheat for a peny and three measures of barley for a peny and see thou hurt not the oyle and the wine THE COMMENTARIE ANd when he had opened the third seale First I will set downe the opinion of others and afterward my owne The third seale being opened Iohn is called upon by the third beast which had the forme of a man to behold the wonder Our attention is here againe stirred up by this creature as a third herald As for other mysteries in this I approve not A black horse comes forth with his rider holding a ballance Lyra will have this black horse to be the armie of the Romans with which Titus their captaine destroyed Jerusalem killing a multitude of the Iewes and carying the rest into captivitie in revenge of the death of Christ The ballance in his opinion doth note the just judgment of God The weighing of two pound of wheat and barlie sold for a pennie the meanesse of the Iewish captives who were sold for thirtie pence The wine and oyle which the rider is forbid to hurt are the Christians who before the siege left Ierusalem and went over Iordan to Pella there were preserved but this sence is to straight and agrees not with the scope of the historie for the matter here is not by types to cover former things but to reveal things to come Now we know Ierusalem was alreadie overthrowen which Iohn was not ignorant off being banished into Patmos by Domitian the brother of Titus Andreas and others understand here some notable dearth to be prefigured The opinion of Andreas because mention is made of a scale and wheat c. Some take it for the famine under Claudius which happened long before this revelation Besides famine and dearth doth no more belong to Christians who ought hereat lesse to be troubled then others then unto the adversaries whereas it is to be supposed that onely events proper to the Church were prefigured unto Iohn Wherefore Bede Tyconius and others understand more rightlie by the black horse hereticks by the rider the divel stirring them up to make black or darken the doctrine of the Church by the ballance the word of God which hereticks pretend to be on their side and with which they labour to beautify maintain and commend their errours to the end that people may the more readilie receive them which exposition Ribera also approves of for as the Apostles are the white horse because they preached the glad tidings of salvation so the blake horse notes hereticks maintainers of pernicious doctrines and preaching things corrupt and hurtfull I assent therefore to their opinion who thinke the state of hereticks is here shadowed out The black horse is the Church yet in some things the scope is to be applied otherwise For the same horse which first went forth white importing the puritie of the Apostolicall doctrine afterward was red of the bloodie condition of the Church under tyrants And now is blacke in regard of her afflicted condition by wicked hereticks who cloude the light of the truth with their blacke haeresies and bring in such a deformity upon the Church that shee who appeared white before is now blacke By him which sate on the horse I understand not the divel but Christ but after what manner he rides on hereticks we shall understand by and by Now this blacknes came upon the Church as diverse wayes so by certaine degrees even from the time of Iohn until Antichrist How this blacknesse befel the Church In the first two hundred yeares many hereticks made blacke the Christian Church by weakning the verie foundation of religion not indeed in respect of the elect who firmelie embraced the same but in respect of themselves and their followers Among whom was Cerinthus Ebion Valentine Marcion Basilides and many others whose madnesse was recorded and also refuted by Irenaus Epiphanius Augustine Thilastrius others These besides other foule errous blasphemously oppugned the mysterie of the blessed trinitie denying Christ to be God and man and the onely mediatour and saviour who although they professed themselves to be Christians and boasted of the title of the Church yet as much as in them lay overthrew all Christianity and thus by the meanes of these men the white horse was made black Againe in the two following ages diverse hereticks as Photinus Arius Eunomius Macedonins and others did exceedingly darken the doctrine of Christian religion and with their vile errours corrupted manie who otherwise were godly teachers Papias and Irenaeus were Chiliasts or Millenaries Tertullian a Montanist though these three lived in the former ages Origine maintained manie errours The heresie of the Arians beeing mightilie supported by Constans and Valens infected almost all the hast Westerne Bishops in so much that verie few held the whitnesse or puritie of the primitive faith For the principall fathers both Greeks and Latine as Ambrose
we understand it of Christ himselfe or of his Angel mentioned Chap. 1.1 22.16 However it seems rather to be meant of Christ in that it is said he ascends from the east For Christ is the sun of righteousnes arising from on high and he it is that hath the seale of the living God for he is the Image of the invisible God the brightnesse of his glory the Character of the person of the Father Sealing the elect because in him wee are chosen before the foundation of the world Also hee sealeth because he giveth faith unto the Elect justifies regenerates sanctifies them sealing in their hearts the witnesse of the spirit that they may not be seduced by the guile of Antichrist Now forasmuch as these things are proper unto God I rather understand this to be spoken of Christ then of any created Angel The seale which he imprints on the Elect What the seale of the living God is the Apostle explaineth 2 Tim. 2.19 the foundation of God standeth sure having this seale the Lord knoweth who are his Moreover that this is to be understood of Christ it may be probablie gathered because this vision is like unto that in Ezech. 9. where the Prophet saw six men every one having a slaughter weapon in his hand for to destroy Ierusalem He saw also one man among them clothed in linnen with a writers inkhorn by his side to mark such with the signe Thau on the forehead as mourned for all the abomination committed in the city that is all the godlie who were not polluted with idolatrie Now here all interpreters understand Christ the mediatour Neyther doth it any way contradict what we say in that Christ is sayd to be the Lambe opening the seale for as we have shewed Chap. 5.2 it is not strange that he should be represented in diverse formes in this visionall Revelation He cryed with a great voyce This angel doth two things First with a great cry he forbids the evil Angels to hurt the earth sea and trees adding a limitation untill he had sealed the servants of God the sence is seeing those that were to be sealed are the servants of God therefore power of hurting is not given unto them till this sealing be finished least they should bee promiscuously wrapt in the danger of seducement and so be destroyed with the rest Secondlie he sealed an hundred fourtie and four thousand of the twelve tribes of Israel This great cry denotes Christ power over Antichrist and his instruments whose madnesse he so bridleth as that they cannot by their tyrannie proceed further then what is permitted them And therefore it is said to whom it was given to hurt the earth and the sea Hence it appeareth in the first place why they held the windes from blowing towit that they might hurt the earth and the sea that is destroy the Churches by pestilent doctrine Secondly that the devil howsoever he doth forciblie stirre up Antichrist unto crueltie against the Gospel and endeavours to blot the elect out of the booke of life yet he can do no more then is given unto him that is no more then what is graunted him by Christ the Angel of the East Now the Apostle teacheth us 2 Thessa 2. that the power which is given him is over them that perish 8. Hurt not the earth what is meant by the earth sea trees I have already shewed The enemies of the windes are commanded not to hurt these so that we see they cannot rage dominere as they list Antichrist hath taken possession of the Churches of Christ neyther is Antichrist stronger thon Christ although he hath invaded his Churches For it was don by permission onely Now the reason thereof we must not too curiously search into But acknowledg that the security ungodlinesse and ingratitude of Christians deserved the same as the Apostle shewes 2 Thess 2.11 For this cause God shall send them strong delusion that they should beleeve a lye because they received not the love of the truth Till we have sealed to wit I and my ministers For Christ is not without his ministring spirits But whither he had now more Angels with him as Ezech. 9.2 or not the same is not expressed He doth not simplie forbid them to hurt but limits the time and untill that prefixed time these destroyers could do nothing Thus Antichrist hath not hurt the earth sea and trees that is by his Angels brought the particular Churches of the West under his yoke eyther against the will or knowledge of Christ but by his sufferance neyther could he hurt them sooner then Christ would nor shall he be able to doe it any longer then it seems good unto him Now touching this sealing we are briefly to consider who were sealed when with what signe wherefore and how manie Who they are he shewes saying untill we have sealed the servants of our God Who are these sealed ones these are the elect in Christ who worship not idols or Antichrist but God in faith and true obedience This sealing is partly eternal partly accomplished in time What this sealing is From eternity God hath sealed all them that shall be saved in the counsell of praedestination which is made founded on Christ Ephes 1.3 In time he sealed his when now for a thousand yeeres he stirred up many witnesses of his truth faith beeing indued with true knowledge excellent gifts heroick boldnes who stoutlie opposed the impostures of Antichrist by their preaching and writing preserved very many faithfull ones from his idol worship But chiefly he hath and doth seale in these last times in restoring almost in all the provinces of the Christian world the lost truth of the heavenlie doctrine by his servants and excellent divines who have dissipated the mist of popery by the light of the Gospell and purged many Churches in Germanie France England Denmark Poland Bohemia Moravia Hungarie from Antichristian pollutions plucking them as a prey out of the jawes af the devill I confesse indeed that all the members of these Churches are not elected neverthelesse they are all separated from Antichrist so that he cannot hurt them yea we doubt not but that a great number of them appertain unto the election of grace In Ezech. 9.4 Wâ— haâ—â— manner of seale this is we read that all which were to be preserved from the common destruction were marked with the signe Thau but here no certaine mark is expressed Ribera will have it to be meant of the signe of the crosse Now we know that many who are signed with the popish crosse are the bondslaves of Satan but none of these here sealed shall perish seeing they are marked to this end that no man should hurt them Alcasar saith wel that this is no external signe which may bee discerned with corporal eyes neyther is it made by any created Angel but immediatelie by the holy Ghost who himself marketh such with the signe of
preserve them safe unto himself and hath done so these thousand years Parallel of Act fourth Chap. 6. v. 14.15.16.17 The Antichristian adversaries trembling for fear of Gods judgements shall cry with a horrible howling Mountaines fall on us who can stand because of the wrath of God the Lamb Chap. 7. v. 9. unto the end The martyrs all the blessed sealed ones formerly afflicted in the world now enjoy eternall felicity and stand before God the Lamb singing with joyfull harmonie salvation to our God for God will protect them and the Lamb will feed them By which double antithesis or contrarie position the coherence doth appeare as also hereby we understand both the consolation of the Church militant under Antichrist as of the Church triumphant in the heavens After this I saw The transitory particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewes that this is a different Act from the former therefore these words After this doe denote not onely the order of the vision but also the future time in which it was done Before indeed he saw a great companie which were sealed but afterward he sees this innumerable multitude Moreover the former were sealed viz. during the persecutions of Antichrist on earth but these latter sung a hymne to wit after the enemies were cast into utter darkenesse and the Church taken up into glory Furthermore five things are recorded concerning this multitude 1. Who how great where what manner of multitude it was v. 2.2 What they did they prayse God and the Lamb. v. 10.11.12 3. Who they were The martyrs faithfull before sealed v. 13.14 4. What their happinesse was ver 15.16 5. The cause of this their great felicitie v. 17. A great multitude which no man c. This multitude is a figure of the new triumphant Church so that it consisted both of the soules which Iohn erewhile saw under the altar namely who in this world had fought the good fight of faith from the time of the Apostles for the space of 600 yeeres as also the hundred fourty and four thousand sealed ones preserved by Christ during the troubles and commotions of THAT MAN OF SIN from the sixhundreth yeere unto the end of the world This multitude is great innumerable as consisting of all the forenamed persons viz. both of the martyrs under the altar and of the hundred fourty and foure thousand sealed ones with all other of the faithfull from the Apostles time unto the last day 2 Tim. 2.19 The which number although it be small in comparison of them that perish and certaine and defined in respect of God who knowes who are his yet in it self it is great cannot bee reckoned by any creature Howsoever therefore the greater part shall follow the devill and cleave to Antichrist yet the Lord will have a great multitude and by such he will bee praysed for ever Of all nations Thus also the Church in Chap. 5.9 singeth unto the Lord Thou hast redeemed us to God by thy blood out of every kindred tongue people and nation Hence we see that the sealed of the twelve tribes of Israel belong to this multitude otherwise they could not bee of every tribe nation So that here is represented the whole triumphant Church of the new Testament Stood before the Throne This shewes that they were in heaven and not on earth for this standing denotes their coelestiall happinesse which consisteth in the perpetuall vision of God the Lambe The queen of Sheba counted Solomons servants happie in that they alwayes stood before Solomon and heard his wisdome but how much greater is the happines of the Saintes in heaven who continually behold the majesty and glory of God and Christ Now this standing of the Saintes is opposed to the dreadfull cry of reprobates who can stand Clothed with white robes Their heavenlie purity brightnesse and glorie is here set forth For the just shall shine as the stars of heaven Hence againe it appeareth that the soules of the Martyrs to whom white robes were given Chap. 6.11 and to whom it was said that they should rest for a little season are joyned to this multitude beeing commanded to come forth from under the altar and placed before the Throne Moreover palms were given into their hands in signe of victorie For as Gregorie observeth these palms which the multitude held in their hands are nothing els but the reward of victorie following the workes of Martyrs Yet God forbid we should with Ribera attribute this reward to any meritorious worke seeing a far other meritious cause thereof is noted unto us ver 14. 17. 10. And cryed with a loude voyce Now followes what this multitude did they together with the Angels Elders Beasts that is with the whole assembly of the heavenly inhabitants sing joyfullie to God the Lambe This joy of the Saintes as I even now said is opposed to the howling of the ungodly under their plagues Mountaines fall on us Here therfore is signified the most certaine change of things as now they are joyfull indeed and desirable unto the godlie now under affliction but dolefull and cursed to the wicked now lifting up their hornes For it is a righteous thing with God saith Paul to recompence tribulation to them that trouble you 2 Thes 1.6 and to you who are troubled rest with us c. According as Abraham said to the glutton crying in hell Luk. 16.25 Son remember that thou in thy life time receivedst good things likewise Lazarus evill things but now he is comforted thou art tormented Salvation to our God This acclamation is not a wishing salvation as is the manner of subjects desiring prosperity to their prince to cry Let the king live but a shouting for joy a blessing of God and the Lambe for mans salvation or blessed immortality and happinesse It is I say no wish but an action of thanksgiving attributing to God that which is dew unto him namely the prayse and glorie of their salvation and the sence is we ascribe not our salvation received to our owne power but to the grace of God merits of the Lambe Therefore Beza to expresse this sence hath rendred the words thus salvation from our God and from the Lambe to wit is given unto us And thus Austin in his 11 sermon concerning the Saintes They sing with a loud voyce salvation to God who acknowledge with much thanksgiving that they have overcome in battle all fierie trials not by their owne power but by his assistance c. The joy therefore blessednesse of the Saintes in heaven shal be an eternal celebration of God of Christ 11. And all the Angels The rest also of the coelestial companie as the Angels Elders and beasts spoken of Chap. 4. doe joyne in singing with the blessed soules of the Martyrs sealed ones And fell before the throne on their faces A gesture of suppliants who humble themselves before the most
to be approved off yet the eating of the booke doth make nothing for it Andreas and they which follow him perceiving that here is spoken of prophesying to come in the last times have imagined much like to the disciples of old that Iohn is not dead to this day but yet liveth with Enoch Elias in paradise with whom after Antichrist is risen he shall come and prophesie against him Touching whose opinion so much indeed is true viz that here is treated of a future prophesying under Antichrist but the rest is false and refuted by Iohn himself Chap. 21.23 All the forenamed opinions therefore are to bee joyned together and then the meaning will appear to be thus that here is a confirmation of the Prophet that he should not because of his banishment desist from his office but goe on to prophesie and thus the commandement may include a promise of his restitution into his former place Yet the heavenly voyce is further to be applied namely to the prophesying which should be renewed against Antichrist in the last times So that Iohn is commanded to eat up the book againe to prophesie not so much in his owne as in the person of all those witnesses of the truth who lived neer the end of the fift and sixt trumpets the sence is therefore that when Antichrist hath long enough raged then prophesying shall againe be restored against him c. Now to prophesie againe To prophesie againe what it is is to bring to light purge reforme wholy to restore to its former brightnesse the doctrine of the Gospell filthily polluted mangled brought to nought by Antichrists Locusts Againe for although the Apostles Pastors Teachers sincere Bishops had formerly published preached the Gospell yet afterward prophesie was oppressed by Antichrist and therefore it was behovefull it should againe be restored by the faithfull preachers of the word This I say must be don for otherwise Antichrist would have thrust Christ quite out of his possession troaden his Church under foot Therefore for the truthes sake of these divine praedictions that the Church perish not but that Antichrists abominations be wholy rooted out it was needfull that prophesie should bee renewed The Thunders indeed uttered their voyces but they did little good therefore other witnesses must be raised up who shall more strongly strike at assault weaken Antichrists kingdome Thus it is manifest that here is promised a reformation of the Church about the last times which shal be expounded in the following Chapter under the two witnesses who shall againe prophesie against Antichrist Before many people and nations and tongues and kings The successe of prophesie renewed is set forth for hereby many peoples nations and kings who before worshipped the beast shall embrace the Gospell forsake Antichrist The which how far it hath and yet daylie is accomplished both in Germanie France England Poland Bohemia Hungary Denmarke Suetia c. all may clearly see who doe not malitiously shut their eyes Thus wee see that here is a preparation and transition unto the following measuring of the tempie of God The Argument Parts Analysis of CHAPTER XI NOw are described the new combats of the two witnesses prophesie ministerie with the beast their martyrdome and vindication also the triumph of Antichristians because they were killed their astonishment and ruin and at last the seventh trumpet sounding the songs of joy and triumph of the Church in heaven also the last judgement the abolition of Antichrists kingdome with the fretting and punishment of the wicked Who are these two witnesses what events they doe prefigure of whom is very obscure Interpreters indeed every one according to his understanding have learnedly thought upon severall opinions But I hardly find one who satisfies himself and the reader And perhaps all humane understanding doth here faile For mine owne part I willingly confesse that herein I stick come short The obscurity chiefly consists in the defining of the moneths dayes and moments of times the resolution whereof cannot fully be had but by the bright beames of divine revelation Yet notwithstanding I doubt not but by blessing of God the observation of our method will afford us some little light in this mysterie Hitherto the two former Acts of this Vision have been Parallels as answering each to other The first was the proposition of the Churches calamities under the sound of the six trumpets that is under the heathen tyrants hareticks Apollyon the king of Locusts and Mahumet Chap. 8. 9. The second is of the comforts of the afflicted Church under the said enemies Chap. 10. Now followes the third Act Chap. 11. unto ver 15. which is an amplification of the foresaid calamities describing the renewed combats of the Saintes with the Westerne Antichrist The Westerne Antichrist more hurtfull then the Easterne as beeing much more cruell and hurtfull unto the Church then the Easterne considering how the latter tyrannized by open force and warr killing onely the bodies of them who submitted not unto his yoake whereas the other tyrannizeth over the soules with all deceiveablenesse of unrighteousnesse lying signes moreover torments the consciences of them who enslave themselves unto him with torments far worse then any kinde of death as we have heard in Chap. 9. But chiefly it describeth the occasion and cause of those combats namely the purging of the Evangelical doctrine from Antichristian defilements with the reformation of the Church by the preaching of the two witnesses in the latter times of the fift and sixt trumpets as also the successe of the reformation and what should happen both to the witnesses and also to Antichrist Lastly the fourth Act is added by the sound of the last trumpet relating the happie change of all former calamities in the last judgement when as Christ the judge destroying the kingdomes of his adversaries will render a reward unto his servants and punishment unto the wicked Chap. XI from vers 15. unto the end This method beeing observed the reason is plaine why the last judgment is againe treated of in the end of this Chapter now without this we grope in darknesse many imaginarie things are in vain devised The parts therefore of the Chapter are two I. FIrst a prophesie of the reformation of the Church under Antichrist unto vers 15. II. The sounding of the last trumpet from vers 15. unto the end The former part hath a twofold oracle The first general commanding Iohn to measure the temple that is to purge the Church from the filth and corruptions of Antichrist vers 1. To leave out the inward court and shewes the cause thereof vers 2. The second speciall declaring the manner of the future reformation viz. by the ministerie of two witnesses consisting of four particulars I. A description of the witnesses 1. From the time of their prophesie from their habit v. 3. 2. From their dignitie esteem with God v.
in the dayes of the prophesy of these witnesses But would not this be verie false and absurd according to the letter For how should Antichrist in so great and continual a famine lead such mightie armies and obtaine so many great victories over most potent Monarchs Therfore this also is here to be understood as in ver The foure yeers standing of Antichrist refuted 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing that these witnesses have power to shut heaven that it rain not in the dayes of their prophesie spiritually This they shal doe by the power of the keyes shuting the kingdom of heaven that the grace of God raine not upon the contemners of the Gospell because they condemn the preaching of the witnesses as a most pestilent heresie The heavenlie raine therefore moistening the drie harts shall not fall upon them for they shall not be any whit the better by the preaching of the Gospell but shall seek for eternal life in their own merits Popish pardons and paenal satisfactions whatsoever they shall pretend touching Christ or his free grace These wordes therefore It shall not rain in the dayes of their prophesie doth wholy concern the Antichristian adversaries on whom the rain of the Gospell as we said before shall not come but onely plentifully moisten the Church of Christ Hence also we may understand that the time of the witnesses prophesying was not before properly defined by 1260 dayes but by a certain allusion unto the historie of Elias 1 King 17 Iam. 5.17 For the three yeeres and six moneths in which it rained not in his time doe make just so many dayes And they have power over the waters The fift title is their power of turning the waters into blood To turn water into blood and smiting the earth with plagues as often as they will by a manifest allusion unto the historie of Moses and Aaron who turned the Aegyptian waters into blood smote Aegypt with tenplagues untill at last Pharaoh being drowned in the red sea the people were brought out of the house of bondage Thus we see these things must also be spiritually understood For when the Church shall be held captive under the Romish Pharaoh and sigh to God under her oppression then shall the two witnesses Moses and Aaron come that is God will raise up one or more faithfull teachers of the Gospell who by the preaching of Christs free grace shall indeavour to set free the Church out of bondage But Pharaoh shall not hear them therefore these shall turn the waters into blood and smite the adversaries with plagues as often as they will that is not once but many times like as Moses of old smote Aegypt ten times Now this they shall doe by threatning plagues against these spiritual Aegyptians on whom God will take vengeance because of their contemning of the Gospell by sending wars seditions droughts famines pestilence and such like evills which have since the rising of the Gospell been spread over the Christian world as the complaintes of the common people doe testifie who impute these miseries to the doctrine of the Gospel And indeed not altogether without ground for the Gospel is the occasion thereof yet onely by accident for not the word but the contempt of the word drawes down plagues from heaven upon the sons of men Now the witnesses are said to smite the earth How the witnesses shall smite the earth God smiting the same upon their threatnings and sighes which the Lord hearing doth punish the malepertnes of the world with plagues We need not therefore make any matter of their calumnies who impute the fault of these evils unto the Gospell We confesse indeed that it is the cause but how not by any fault of the Gospell in it self and therefore unjustly imputed but by accident For the cause in it self is the idolatrie of Antichrist and his rage against the doctrine of Christ Iesus We have heard what the witnesses shall doe and effect both in the Church and touching the faithfull as also in and against the adversaries Now followes on the contrarie what the enemies shall doe and effect 7. Moreover when they have finished Hitherto we have spoken of the general and special prophesie of the measuring of the temple or the power and ministery of the two witnesses Now followes the martyrdom of the witnesses For Antichrist will not sit still while these doe prophesie but prepare himself to warre against the witnesses overcome and kill them cast their carkeises with contempt into the streets so rejoyce with his followers over the slaine But however the witnesses be put to death yet prophesie shal not be extinguished but a tenth part of the great citie shall fall by an earthquake the martyrs shall again live be taken up into heavenly glory This therfore is the amplification of the Third Act or Antichristian persecution which in a diverse event shall continue unto the end But that which followeth seemes to be contrary to what we heard before touching the power of the witnesses in that it is sayd they shall devour their adversaries with the fire of their mouth smite the earth with plagues as often as they will Now here they are killed overcome by the Beast This is already answered on ver 5. For it doth well agree that the witnesses shall overcome bee overcome They overcome in the goodnesse of their cause by their spiritual power warre victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually as it is v. 8. because the doctrine of the Gospell notwithstanding all Antichristian opposition shall break forth confound the lyes of the Beast weaken his kingdom On the contrarie the Beast shall imploy his spiritual secular weapons against the witnesses by tyranny overcome kill them The Beast overcoming the witnesses is Antichrist This Beast ascending out of the pit is that self same Angel of the bottomlesse pit Abaddon the king of Locusts spoken of in Chap. 9.11 that is Antichrist as Ribera also Gagnaeus Anonymus confesse For this Beast hath his seat in the great city Babylon Rome as shall appear Chap. 17. v. 9.18 which in the following verses is called Sodome Aegypt Jerusalem spiritually For Antichrist shall rage more cruelly then any beast against Christ but touching the Beast more largely on Chap. 13. Now let us see when with what successe the Beast maketh war against the witnesses When they have finished their testimony Before it was called a prophesie here a testimony by which name John familiarly notes the doctrine of the Gospell This being ended the Beast shal make war against them but they shall finish the same as the Papists say after they have preached 1260 dayes or three yeeres an half The fable of the four yeeres refuted But this fable we have before refuted here it is apparent that it cannot consist For after 1260 dayes the Beast shal slay them triumph thereat Therfore they shal
is the council gathered out of all nations peoples tribes and tongues And so long the Fathers of the councill rejoyced over the witnesses beeing dead Brightman referrs it to the Councill of Trent in which the Fathers likewise rejoyced three yeeres and an halfe over the treading down of the scriptures of the old new Testament which he maketh to be the two witnesses Now however these things be verie probable yet I dare not conclude whither the spirit had respect hereunto I thinke it more safe to follow their opinion who understand the three dayes an halfe indefinitelie of a short time in which the contumelie of the witnesses and triumph of the adversaries shall endure beeing scarselie the halfe of a weeke Es ist vmb drey oder vierthalb tag zu thun so hat der Pfaffen tantz vnd jubiliren ein ende that is It is but to doe for three or three dayes and an halfe and then the Popes dancing melodie shal have an end This circumstance of time therefore is inserted in way of comfort as taken which is usuall unto the scriptures from the brevity of their trouble and deliverance at hand Io. 16.16 2 Cor. 4.17 Cic. in Lael A little while and yee shall not see me c. Our light affliction which is but for a moment worketh for us a far more exceeding waight of glory Wherefore as Cicero saith Omnia adversa quantumvis magna tolerabilia esse si sint brevia all adversities are tolerable though great if they be short And their carkeises The carkeises of the witnesses we shewed to be not onely their bodies The carkeises of the witnesses vnburied against which Antichrist rageth by the civill and spiritual sword but also their bookes writings families and estates These things shal lie unburied in the streetes that is publickely exposed as doung to all manner of reproach And the reason is given For they shall not suffer them to be put in graues The which cruelty is contrarie to nature and the Law of nations But who will not suffer it The Beast with his mitred Locusts and the rest of his followers As by their Councils may be seen Now here one sort of the worst of contumelies is put for all kind of reproaches which hitherto in the Papacie as histories testifie have been fulfilled according to the letter For according to Popish lawes such as are hereticks may not be buried as beeing unworthie to be covered with earth but rather to be consumed in flames of fire And therfore anno 1387 the Councill of Constans ordained that the bones of Wickleffe should bee taken out of the grave 28 yeeres after his death and burnt that so the ashes therof might lie unburied in the streets The said Council would not permit the carkeises of the two witnesses Husse and Jerome to be put in graves but to be burned the ashes cast into the River Rhijne And the like cruelty the Beast hath exercised against infinite carkeises writings families and estates of Martyrs That the bodies of Luther Melanchthon other witnesses were not cast forth in like maner was not for any want of crueltie in the Beast For had they fallen into his hands they should have had the like usage Now the spirit would not have us to be offended at this kinde of contumely for it no way derogates from the salvation of the witnesses because precious in the eyes of the Lord is the death of his gratious Saintes and to be unburied is but a small losse 10. And the inhabitants of the earth shall rejoyce The madnes and fury of Antichristians is here shewed with the cause thereof Inhabitants of the earth Thus in way of contempt as in Chap. 6.10 he calleth worldly men the sworn vassals of the Beast the children of the earth wholy given to worldly things This is Antichrists Catholick Church here upon earth What shall they doe They shall rejoyce over the dead bodies of the martyrs and send presents one to another in token of joy as they use to doe in times of publick triumph and victorie But this is an inhumane not to say a divelish wickednes for to rejoyce at anothers harme and insult over the afflicted It is saith Rupertus a most foule sin for wicked men to rejoyce in their evill and ungodly actions But wherat shall they laugh even at their own wickednes which is indeed madd mirth and to be ashamed of During the Councill of Constans were kept publick bankets and showes at the burning of the martyrs as if they had overcome their enemies And to this day as often as the Locusts condemn the Saintes unto the fire they keep holy dayes as they call them and feastings they sing Te Deum Laudamus and gratulate each other by sending gyfts and presents one to another We therefore ought not to be offended at this furious mirth of the Beast his followers but rather to be confirmed in the faith for in this very thing he doth manifestly shew himself to be the great Antichrist Now what is the cause of their joy Because these two prophets tormented the in inhabitants of the earth This indeed Antichrist pretends as if the martyrs were justly put to death deprived of Buriall and burnt to ashes because they were troublesome by their preaching disturbers of the publick peace guilty of crimen laesae majestatis blaspheming God and the Saintes and opposing the Catholick Church But it is a lying pretence for the Gospell is the doctrine of peace Antichrists false pretence for his tyranny of comfort and life The witnesses therefore labour by their doctrine to keepe the inhabitants of the earth from eternall torments and to direct them into the way that leadeth to eternall salvation Neither is it any fault in the witnesses that the ungodly are offended at the doctrine of Christ pricked in their consciences tormented and become ontragious but it is by their own malice who because they love falshood hate the light as such which have sore eyes cannot endure the brightnesse of the sunne The Gospell therefore torments the wicked by accident For in its self it comforts makes glad the hearts of the faithfull Hence we learn that it is the propertie of Antichristians falsly to impute that unto the witnesses of the truth which is proper unto themselves For it said is in Chap. 9.5 It was given to the Locusts not to kill but torment men so then it is the proper worke of the Locusts to torment and vexe the conscience by their deceits And yet they are not ashamed falsely to accuse the witnesses of Christ as if they tormented the sons of men 11. But after three dayes We have heard the martyrdome of the witnesses and the triumph of Antichristians thereat Now let us heare the catastrophe or change The witnesses that were slaine are delivered and restored to life and glorie the adversaries amazed tremble and perish Which serves to comfort us against Antichrists crueltie considering
and 5. It containes a thanksgiving a prayer They give thankes to the Lord God almighty which is which was and which is to come that is either to Christ or unto the holy Trinity as before on Chap. 1.8 But for what benefit Because thou hast taken to thee thy great power and hast reigned But what good comes hereby unto the Elders indeed they have great cause to rejoyce for these benefits considering that they serve to the eternal felicity of the Church triumphant Hitherto the Lord in suffering the fury of the adversaries did seem not to exercise his great power that is his omnipotencie and Christ to be overcome by Antichrist but at length by taking that is by exercising and shewing forth his power in casting down the adversaries he delivered the afflicted Church out of all her trouble and by reigning blesseth her with eternal happinesse Rom. 14.17 The kingdome of God is righteousnes peace and joy in the holy Ghost And God shall then perfectly reigne when as he shall give to his elect eternal righteousnesse peace and the joy of the spirit Of this see the description in the end of the second Vision Chap. 7. v. 15.16.17 18. And the nations were angry Now followes their wish or prayer For by putting God and Christ as it were in minde of the time of judgment they humbly beseech him that he would most justly execute the same according to the prophesies of the scripture The nations were angry This is as it were a former reason Because the nations are angrie as if he should say they have bin angry that is raged long enough against Christ and the Church It is time therefore that thou also be angrie that is represse the angrie nations Thus he calleth all adversaries whatsoever whither Jewes Turkes or Christians falsly so named Thy wrath That is thy vengeance and judgement or wrath for punishments by a metalepsis as Rom. 2.5 Is come For let it come And the time namely is come the which thou hast defined in ty eternal counsel Vnknown indeed unto mortal men but then revealed by Christ unto them in heaven For without a speciall revelation no man knoweth that day save God alone But what time Of the dead That is to be raised Some take it of the wicked onely dead in sins But the following distribution of them which are to be judged comprehends all both good and bad For it is added That they should be judged But the godlie shall not come into judgement Jo. 5.24 He that beleeveth on him that sent mee hath eternal life and shall not come into judgement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement is there put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation and therfore Beza hath so rendred it So then the elect shall come to judgment for all must stand before the tribunall seat of Christ however they shall come to be absolved and not condemned And therefore the Elders further adde Two companies of them that are to be judged That thou shouldest give reward They make two sorts of people of such as shal be judged some to be rewarded the other to be destroyed as Christ in Matth. 25. Joh. 5. The reward of their faith shal be given them and of their obedience constancie patience labours and miseries What reward eternal life glorie Vnto whom They make three sorts of such as shal be rewarded Three rankes of such as are to be rewarded First they place Gods servants the prophets thereby comprehending the faithfull of more special note whither under the Law or Gospel as Patriarchs Prophets Apostles Evangelists c. who were Gods servants by a more then orninary vocation Secondly the Saintes to wit confessours and martyrs who eyther by sincere preaching or constant martyrdome have held forth the glory of Christ against Antichrist Vnder whom are comprehended all faithfull teachers and preachers of the word called Saints by an Hebraisme as separated to some special work In the third place they add the fearers of Gods name that is all other faithful ones besides the two former companies who from the beginning of the world unto the end therof have worshipped the Lord in sinceritie What it is to feare the name of God For to fear the name of God is to worship him sincerely to call upon him and love him above all because the feare of the Lord is the beginning of wisdome godlinesse Great and small They shew that the reward is common unto all without any difference of merit either of greater or lesser condition and state to the end that neyther the great ones should promise unto themselves a greater reward or the others despaire of the same recompence Popish Sophisters dispute much touching the degrees of glorie which rather proceedeth out of their own braine from a false supposed foundation of humane merits then from the Scriptures of God But whither the Lord wil crown his servants with equal or unequal glorie it shal not be according to their merit but merely of his own grace And this is all Jovinian against whom Jerom wrote pleaded for except I be deceived viz. that unto all who kept their baptisme there should be one recompence in the kingdome of God For he seems not to disapprove of a degree of reward but of merit The crown of righteousnes propounded unto all the faithfull Paul the Apostle who was taken up into the third heaven and inferiour to none of the Saintes shewes us that for him was laid up a crown of righteousnesse which the Lord the righteous judge would give him at that day and not unto him onely but unto all that love his appearing This same crown of righteousnesse the Elders doe promise unto the Prophets and Saintes and all the fearers of the name of God This sufficeth for our faith and consolation Let us leave disputing in this life touching the differences of the crowne and rather indeavour so to walke as that we may be made partakers therof in the life to come That thou shouldest give reward Here fals in a question For a reward is given of merit and debt Therfore say some the reward of eternall life is given unto the Saintes as a due debt otherwise it would not be called a reward Now it is not onely here so called Mat. 5.12 20.8 1 Cor. 3.8 Rom. 4.4 but in many other places Great is your reward in heaven Give unto them their reward or hire Every one shall receive his own reward according to his own labour But to him that worketh the reward is not given of grace but of debt Thus the mercenarie adversaries of grace dispute But how eternal life is said to be a reward appeares by the words of the Apostle The wages of sin is death but the gift of God is life eternal Rom. 6.23 Ephes 2.9 It is the gift of God not of workes least any man should glorie Now all gifts are gratis and not due debts Forasmuch
celebrated viz. The joy of the Church and the mourning of the adversaries with the causes of both The great voyce that Iohn heard signifies the multitude of rejoycers and the greatnes of their joy because of the victorie From vers 11. it may be gathered that they were the saintes in heaven who acknowledge the Church militant for their brethren Therfore all the heavenlie companies sing togither excepting the third companie of Angels and the fourth of other creatures The proposition of their song is in vers 12. rejoyce yee heavens and yee that dwell in them In calling upon the heavens themselves to rejoyce they amplifie the excellencie of the benefit for great joy is caused by great mercies This Prosopopoeja is often used as afterward in Chap. 19.20 so in Isa 1.2 heare ye heavens And yee that dwell in them that is the Angels of heaven whom they invite to rejoyce with them The arguments of their joy are the worthie benefits of the victorie which are three in number as we shewed in the analysis The first is that by this victorie comes salvation and strength and the kingdom of our God and the power of his Christ The like benefits were set forth in the foregoing vision at the sounding of the seventh Angel Cha. 11.15 but arising from a different cause There the dwellers in heaven rejoyced for the finall judgement and destruction of Antichrist and other adversaries here they exult for the first victorie of Michael against the Dragon by which is come salvation and strength c Now howsoever God and Christ had this evermore before yet the same appeared not so fullie because of the wickeds rage and tumult the which they seemed to winke at But then they openlie declared their power c. When Michael that is Christ by his death resurrection and exaltation brake the power of the Dragon and cast him to the earth Besides they had it not alwayes for us that is for our help and consolation But at last it came to bee ours and for us through the victorie of Michael For it is to be observed that they say not these things came to God and to Christ but that now the salvation and power of God and of Christ was come that is was gotten given and communicated to us For through Christs victorie the salvation of our God is come viz. unto us from our God Then the power of our God did manifest it self when it drew us as a lost prey out of the Dragons jawes Then Gods kingdom became ours when we beeing delivered out of the power of darkenesse Colos 1.13 Rom. 1.4 were translated into the kingdome of his beloved Son Then Christs power became ours when he having over come death and Satan was declared to be the son of God powerfullie according to the spirit of sanctification by the resurrection from the dead This is the first argument of joy to the heavenlie spirits and to us in regard that our salvation is founded in the victorie of Michael and that the power and kingdome of our God is vindicated from the violence of the Dragon Our God so they call him that we might confidentlie trust that by this victorie God is reconciled unto us Ioh. 16.33 for so Christ bids us saying bee of good cheere I have overcome the world To this spiritual joy may also be added that outward rejoycing of Christians when Constantine the Emperour had driven the foresaid Dragons out of heaven to the earth Thus I say salvation strength kingdome and power of God and Christ did seeme to come when a Christian Emperour was set on the throne glorifyed God publickly maintained Christs power and freed the Church from tyrannie For the kingdome of God is visiblie seen as it were saith Brightman when godlie princes are placed at the stern The which indeed is true But here it is a secondarie sense For the accuser of our bretheren is cast down The second benefit of the victorie and argument of joy is the immunitie of the Godly from satans accusations Whom before he called a slaunderer adversarie and deceiver he now cals him our accuser It is an allusion to the court where the judge sitteth on the tribunal Satans Iudiciall action against sinners before whom is brought a guilty person with his accuser demanding his life This judge is God For he will judge the world in righteousnes and shall minister judgment to the people in uprightnes Before his tribunal we all stood guiltie of eternal death through sin Gods revenging justice stood against us requiring that we should suffer temporal and eternal punishments For what was committed by us against his infinite majesty Rom. 1.32 For it is the judgement of God that they who commit such things are worthie of death Against us stood the law of God pronouncing cursings against the transgressours thereof Our own evill conscience also arguing and convincing us of eternall guiltinesse But Christ our Michael pleaded our cause before God and by suffering death for our sakes most fullie satisfyed his justice and healed our wounded consciences from the sting of sin purging and sanctifying our harts through faith by his spirit Act. 15.9 Rom. 8.1 and therefore there is no condemnation to us who are in Christ Notwithstanding satan left not off to prosecute his action to accuse and blame us to stirre up God against us and to rage against the faithfull In that he is said to accuse us day and night before God it doth emphaticallie set forth satans malice he knowes God is ours that is reconciled unto us in Christ yet he impudently blameth us to make him if he could not to be ours But thankes be to God Michael hath cast this impudent railer out of heaven that hence forward he might no more molest the Lord with his lying accusations If this great benefit gave occasion of so great joy to the heavenly inhabiters then much more to us For the Dragon was not an accuser of them in heaven but of us who as yet walk in the slipperie pathes of this world Therefore they say The accuser of our bretheren to wit they who as yet have their warfare here on earth This is a worthie thing that the Church triumphant acknowledgeth us to be bretheren And indeed the Catholick or universall Church is a communion of all the Saintes both in heaven and in earth So Chap. 6.11 Hence first the doctrine of the Gospel touching free justification by faith is here confirmed For if our accuser bee cast out then certainlie Free justification by faith here established no man accusing us God the judge will not condemn but acquit and justifie them who by faith are in Christ Iesus It confirmes also the doctrine of the full assurance of our faith and salvation The full assurance of faith touching our salvation Rom. 8.33 For if Christ hath satisfyed Gods judgement for us and silenced our accuser then verely henceforward we may fullie perswade
to the Dragon of a new persecution A new persecution by Bishops ambition luxuriousnesse See Mat. 23.6 First he breathed the venome of pride into the mindes of secure ambitious Bishops insomuch as unmindfull of their former calamities they lifted themselves above each other basely striving in their Synods about the uppermost sittings primacie and the like Witnesse the bundels of such books which Constantine caused to be burnt Touching Christian doctrine they thought it sufficient to hold fast the truth of the Trinitie although in this very thing they much trifled in their councils making yeerly yea monthly confessions of faith All their other matters tended to pompe and vaine glory It is true Arius was condemned by the Nicene Councill and the Arians thrust out of their places But not long after Constantius leaning to Arianisme Athanasius was banished and Arius called back Him againe the Council of Sardica condemned and restored Athanasius who was againe cast off by the Synod of Millane and Arianisme was again established by the Council held at Ariminum Seleucia where all otherdoxe teachers were compelled to subscribe insomuch as at that time were hardly to be found two or three Bishops in the whole Christian world that were sound in the faith Yea Liberius also Bishop of Rome fell to the Arians Of which pestilent corruption Mantuan thus writeth Arius humani generis lethale venenum Legis in excidium natus fideique ruinam Polluerat gentem totumque infecerat orbem Arius was borne that heretick The deadly bane of men to be Of Law and faith he was the ruin And all the world corrupt did he But these things were but the beginning of sorrowes For the Bishops being used to Synods therby having opportunity to establish their ambition and power did upon the lightest occasion require or force the Emperours to call a Synod the latter councils still condemning the former The conflict of councils having little or no care to set forth the puritie of faith and further godlinesse But for the most part their decrees were concerning Patriarchal seats of the primacie of Old and New Rome of the orders of clergy men their priviledges immunities and rents of consecrating the holy Chrisme of coverings of altars adorning worshipping of images of Massepriests their ordination anointing and clothing about the shaving of virgines and monkes haire of mitres surplisses robes copes embroidered and fine linnen garments holy vestiments sacrifices places of refuge extreem unctions and such like fooleries Thus we see what was the cause of the spiritual calamitie of the woman touching which Ierom saith truly though little to what might have been spoken That the Christian Church after she had princes to be members was made greater indeed in wealth and power but lesse in vertue and pietie Besides we read that the woman or Church suffered such sore trialls by the emperours themselves and other tyrants as hastened her flight For such generally was the state of the Church as was the emperours pleasure and affection to have it and he for the most part was swayed by the Bishops so likewise the issue and event of Synods was usually according to the faction of such Bishops as were stronger then the rest by reason of the secular power Constantine himself wavering in the faith towards his latter end and favouring the heresie of Arius while he thought saith Sulpitius to fulfill his duty in religion he exercised THE POWER OF PERSECUTION for Bishops were banished the clergy persecuted and the laitie punished who had separated themselves from the communion of the Arians The persecution beeing then at the hottest when Constantius â—ulian the Apostate Valens raging with hostile cruelty against orthodox Christians differed in nothing but in name from the cruellest tyrants These calamities were seconded by the horrible incursions of the barbarians as Gothâ—s Vandals the Hunni c. who brought a horrible destruction on the Christian world And thus the Dragon did long and most cruelly afflict and put the woman to flight after she had breathed a while By these things we may understand what was this new ecclesiasticall and civil persecution with the occasion thereof Of which Mantuan writeth to this purâ—pose That however peace is delightfull and much defired yet it occasioned to the Church more miserable slaughters opprobries losses disgraces and miseries then the open force of tyrants For by means thereof Christians did degenerate from their ancient vertue voluptuousnes made them effeminate and weake both in body and mind hence Christ and true faith was forgotten and set at nought but all manner of wickednesse increased and men became worse then beasts of whome Rome was the receptacle which caused saith he the Lord for these abominable evils to punish Christians with plagues from heaven and to let loose upon them nations of a terrible and fierce countenance regarding neither the lawes of God or man as the people of Sarmatia and Scythia the Hunni Saracens and Turkes yea such as professed one faith like made dogges devoured each others by mortal warre sparing in the mean while the Turkes and Saracens c. 14. And to the woman were given two wings Here we see how the woman escaped the new assault of the Dragon having wings given her she flees into the desert Of which thing John spake somewhat before in v. 6. by way of anticipation save onely that there it is said the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she might flie into the wildernesse there that they should feed her here that she might there bee nourished There 1260 dayes here for a time times halfe a time The sense is one and the same Touching all which we will speake something especially of the flight and time The Woman I say was eyther to flie or to fall under the Dragons assault For how should an unarmed woman stand against a cruel monster neither was she to trust unto her feet Two Eagles wings giveÌ„ to the woman therefore wings are given her of God Concerning these wings we need not dispute subtilly thereof Some wil have them to be the two Testaments the old and the new with which the Church defendeth herselfe Others hope faith Others prayer and desire of good workes Ribera understands it to bee the desire of Gods glory and an indeavour to lead a spotlesse life ALCASAR the contempt of worldly and esteem of heavenly things But we need not seek for a mysterie for it is a plaine metaphor taken from birds that fly so the woman being to fly had need of wings and indeed no lesse then two for one would not serve to fly withal A man is said to fly who doth suddenly shunn the sight of men as the Poet speakes of one fleeing swiftly Timor addidit alas Feare was in stead of wings Wings therefore are given to the woman not of a doue which are to weake for to fly long although David wisheth saying O that
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
of his name to be 888. Hence he infers seeing the greatest controversie that is See Abbot demonst ca. 2. p. 34. sect 17. is touching Antichrists name therefore Antichrist is not as yet come and so consequently the Pope is not Antichrist This he calleth an insoluble argument but there is no waight at all in it for the things he feineth are all false I. It is false that Antichrist being come his name shall then be clearely known by all for his comming shall be with all deceiveablenesse of unrighteousnesse 2 Thes 2. Therefore he shall not come openly but by a feined and fraudulent name he shall deceive the world so that it shall be a very hard thing to know him for he will transforme himselfe into an Angel of light Contr Auxent lib. 2. Contra advers leg cap. 12. and come under a feined shew viz. under the name of Christ as Hilarie and Austin affirmed long agoe Therefore his name shall not be openly known unto all men but as the Devill came to sow tares in the Lords field not openly but when men were asleep so Antichrist shall creep in while the world is not aware there of II. It is false that the Prophets foretold any thing of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to thinke that God should foretell that by the idolatrous Sybills the which he spake not of by his own Prophets let him beleeve that listeth III. It is also false that after Christ was come his name was most certainely known to all for Iohn expresly speaketh of the Iewes living in the time of his comming Ioh. 1 10. that the world knew him not And that he came unto his owne and his own received him not However therefore they were not ignorant of the name Iesus yet they knew that it was common to many other men but they did not know nor beleeve that it was the name of Christ the Messias therefore the name Iesus who should be the Christ was not known unto the Iewes To this day also the name Iesus who is the Christ is no way known unto the Iewes Turkes and Pagans for however they know indeed the name Iesus yet they neither know nor beleeve that it is the name of Christ the Messias By the like reason we may conclude that although Antichrist is come yet to the Papists and many others Antichrists name is not certainely known for the Papists take not their Pope to be Antichrist for although they well know the number of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Romanus yet they neither know nor beleeve that it is the name of Antichrist But as the ignorance and obstinate deniall of the Iewes could not hinder the name of Iesus to be the true name of Christ so the ignorance and obstinate deniall of the Papists lets not but that the name Lateinos and Romanus is truely the name of Antichrist IV. That is also false which he affirmeth touching the great controversie about Antichrists name For howsoever the Papists raise a controversie about it yet to us who know Antichrist as being revealed by the Spirit of Christs mouth to sit in the Latine Church his name is no way controvertible for there is none of us but easily assents to the opinion of Jrenaeus that his name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or RoMANUS which are names of the same number demonstrating the Pope of Rome V. The conclusion of Bellarmine is false that if Antichrist were come there should be no question about his name For this is sufficiently apparent to all who doe not purposely shut their eyes against the light of the Sun And hence the insoluble argument of the Papists is turned upon themselves for as much as the number of the name of Antichrist is generally known so as all do point as with the finger at the Latine Pope It being certaine that Antichrist is now come and that he is the chiefe Priest at Rome VI. And lastly that is false which he gathereth out of Marlorate touching the obscurity of this place viz. that this oracle being most obscure and aenigmaticall is not as yet fulfilled for all prophesies saith he when they are fulfilled are most cleare But O Bellarmine are not the prophesies touching Christs comming in the flesh fulfilled and are they now most cleare unto the Iewes nay they remaine most obscure and aenigmaticall unto them even after their full accomplishment because their mindes were blinded and the vaile of Moses remaines upon their heart even unto this day not to speak of us Christians unto whom many visions of this Revelation undoubtedly fulfilled doe neverthelesse remaine obscure in regard of our negligence like as many oracles touching the abolition of the ceremoniall and judicial Law of Moses about the difference of meats and peoples which were taken away and fulfilled in Christ remained obscure and controvertible even to the Apostles themselves as the Acts Epistles of the Apostles witnes Prophesies therfore become most cleare by the fulfilling of them to wit not to them who maliciously shut their eyes or open them not to receive the light but to them alone who diligently attend unto the accomplishment of them This is the cause that this prophesie touching Antichrist after the fulfilling thereof in some measure for yet it is not fully accomplished remains most obscure unto the Papists who seeing wil not see although an egge is not more like to an egge then the Pope of Rome unto the Beast CHAPTER XIV The Argument Uses Parts Analysis AFter the Beast or Antichrist the seducer of the world appeareth the LAMB standing on mount Sion with 144000 sealed ones singing to God with melody a new song before his throne three Angels in order goe forth to reveale Antichrist Of which the first bad the everlasting Gospell by which men received light to call upon God in the name of Iesus Christ and not in the name of Saints The second threatneth the fall of Babylon that is he shewes that Antichrist sits in Babylon or the Church of Rome The third exhorteth all men to take heed that they worship not the Beast neither his image upon paine of eternall damnation And lastly the harvest and vintage of the earth is gathered in by the Angel sitting on the cloud In which types is shadowed out first Christs presence with his Church oppressed by Antichrist Secondly the purging of doctrine corrupted by Antichrist by the preachers of the Gospel with their combats against Antichrist raised up in our times by the singular mercy of God And thirdly the last judgement is signified in which Antichrist with all other enemies being cast into the lake of Gods wrath shall be eternally punished for their perfidiousnesse and tyranny This whole Chapter therefore is diverse wayes consolatory First howsoever the whole earth for these thousand years hath followed the Beast yet Christ still will have a Church and people because even in the midst of the Beasts reigne the Lamb reserveth unto
the just but the excision of the unjust and all iniquity that transitory and unstable things might have an end and that which is stable and eternal appeare Thrust thy sickle It is no commanding but a supplicating voice for the Angels command not Christ but worship him The words are taken out of Joel 3.13 where Iehovah saith I will sit in the valley of Jehosaphat to judge all the heathen round about Put yee in the sickle for the harvest is ripe The Angell knew that the day of judgement was neare and intreateth therefore that the judge would stay no longer but thrust the sickle into the harvest Thy sickle saith he to wit which is thine by office But how doth the Angell bid Christ to reap seeing Christ calls the Angels reapers Mat. 13.39 I answer In all Allegories circumstances doe often varie Christ is here said to doe that which there is applyed to the Angels because Christ reapes by the Angels his ministers yea the Angell here offers himselfe to the Lord to reape Because the time is come for thee Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy houre c. The Angell addes a twofold reason of his petition The former from the first cause for saith he the terme of judgement prefixed in the counsell of God is at hand But whence doth the Angell know this seeing that day and houre is not manifested to any creature Mar. 13.9 I answer by revelation from God Or else by the signes which he saw were either all past or at hand In saying for thee he acknowledgeth him to be appointed by the Father the onely Iudge of the world Ioh. 5.12 as he saith himselfe The Father judgeth no man but hath given all judgement to the Sonne Here by the phrase we have no obscure argument that Iohn the Evangelist is the Authour of the Revelation with whom we finde nothing more familiar then to expresse a defined time by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houre as Cha. 2.4 My houre is not yet come Chap. 5.25 My houre is come and now is Chap. 7.30 No man laid hands on him because his houre was not yet come Chap. 13.1 Jesus knowing that his houre was come Chap. 17.1 Father the houre is come glorifie thy Sonne c. To reap That is to take away men from the earth by gathering the good as wheat into the barne but the tares into bundles to be burnt as is declared Mat. 13.30 For the harvest is ripe This is the second reason from the next cause or order of nature requiring harvest when the corne is white Ioh. 4.35 Lift up your eyes saith Christ and looke on the fields for they are already white to harvest Therefore being ripe the time of harvest is at hand This ripenesse signifies that the measure of the Churches calamities Antichrists tyranny and the iniquity of the wicked was now full as God in Gen. 18.21 saith touching the sinnes of the Sodomites that he was come to see whither they were come to the full height or not And Christ of the Pharisees Mat. 23.32 Fill yee up then the measure of your fathers 2 Pet. 3.9 Rom. 2.4 This also commendeth both the patience and justice of God The Lord is not slack in his judgement but is patient towards us not willing that any should perish but by long-suffering leadeth us to repentance So then he will execute judgement most justly because he will not doe it till there be no hope of the worlds recovery and that the sinnes of men are come to that height as none shall have cause to complaine either of the overmuch haste or severity of the Iudge 16 And he that sate on the cloude thrust in his sickle Christ readily yeelds to the request of the Saints for it s no sooner desired but he thrusts the sickle into the earth for into the ripe fruits of the earth by a Synecdoche that is on men themselves When therefore the houre of judgement shall come Christ will finish the harvest of the earth without any delay labour or hinderance for he is a most carefull and powerfull Iudge And the earth was reaped that is both the living and the dead being cited before the tribunall seat of judgement received rewards according to that in Joh. 5.29 Mat. 25.46 The declaration of this parabolicall harvest is best expounded by Christ himselfe Mat. 13.39 The harvest is the end of the world The reapers are the Angels then the Sonne of man shall send forth and say gather yee together first the tares and binde them in bundles to burne them but gather the wheat into my barne The tares are the seed of the wicked one the good seed are the children of the Kingdome Then therefore the Angels shall gather out of his kingdome all things that offend and them which doe iniquity and shall cast them into a furnace of fire there shall be wailing and gnashing of teeth but the righteous shall shine forth as the Sun in the Kingdome of their Father c. This is that harvest which John saw by us indeed who walke in faith longed after but it shall be dreadfull unto the worshippers of the Beast for we shall be gathered into Gods barne but as many as have not repented of their Antichristian idolatry being threshed with the eternall scourges of Gods wrath shall be burnt in hell fire If thou demaund how Christ himself is said to thrust the sickle into the earth seeing this charge was committed before to the reaping Angels we have even now answered that Christ is said to have done that which the Angels are to doe by his commandement as in Ioh. 4.2 Christ is said to have made and baptized more Disciples then John yet it is added he baptized not but his Disciples did to wit by his authority and commandement 17. And another Angell came out of the Temple Another type of the foresaid judgement properly representing the horrible punishments of the wickedunder the forme of a vintage First Christ doth againe come forth in the likenesse of an Angell with a sharpe sickle not to reap as before but to cut downe the vine which again represents Christs judicatory power Some by this Angell understand the Saints who in that great Day as assistants to Christ shall judge the world according to that in 1 Cor. 6.2 But I dare not attribute this sickle to the Saints Perhaps this Angell is one of the chiefe ministers of Christ the Iudge Or it is an Enallage of the singular for the plurall because as the Angells shall be Reapers so also Vintagers in the end of the world Yet I see nothing to hinder why Christ the Iudge may not here be understood who alone holdeth the Iudicatory Sickle because he onely hath received all power from the Father For often Christ is said to be an Angell as in Chap. 7.2 8.3 10.1 To wit the Angell of the Covenant and great Counsell neither is it unusuall that Christ in respect of his divers
owne Bride in faithfullnesse righteousnesse and judgement and will shortly consummate the mariage at his last comming as we shall heare Chap. 19.7 in the mean while enjoyning her to remaine pure and chast unto him And thus the Apostle laboured to present the Churches of Rome Corinth c. as chast Virgins to Christ that is free from the leaven of Superstition idolatrie and humane traditions such a Church I say was at Rome in the Apostles dayes and some while after and here is represented in her apostacy by this woman the same Church as shall appear by that which followes Isa 1.21 But how is she now become a harlot Because as of old Ierusalem that holy City casting off the worship of God and polluting her selfe with traditions superstitions and idolatrie is therefore called an Harlot So the Christian Church as Egesippus witnesseth in Eusebius remained not long after the Apostles death a chast Virgin But touching the declining condition of the Church and especially that of Rome enough hath bin spoken in the foregoing Visions and more shall bee said hereafter The fornication of kings with the Romish whore 2. With whom the Kings committed fornication The cause of her judgement is more expresly signified viz. her Fornication with the Kings of the Earth for this is a noble Strumpet enticing Monarchs and Kings of the Earth to lie with her But how by perswading the kings her lovers under the Title of the Catholicke Faith to receive her Superstitions Idol-worship Decrees and Decretalls and so bewitching all of them by her faire shew of holinesse that as Samson was enslaved to Dalilah and Hercules to Omphala so these willingly serve dedicate and give themselves and their kingdomes as Tributaries to the Apostolicall Sea Christs Vicar and Peters Successour that avaricious Strumpet Now who these Kings of the Earth are we shall see in the opening of the hornes To the Kings are joyned the Inhavitants of the Earth that is Earthly men Idolaters and sworne enemies of the Gospell for with these also shee playeth the Harlot as despising no sorts of people but with an unsatiable lust doth promiscuously prostitute her selfe unto all both rich and poore bond and free Imprinting the Character of her Idolatry on them all Recogn lib. 9 and giving them power to buy and sell her spirituall wares herein imitating those women of Susia who anointing themselves as Clemens writeth with costly ointments and adorned with Ornaments and precious Stones like unto this Whore verse 4. used to goe abroad with great Pompe accompanied with hand-maids indifferently alluring whosoever would whither strangers or servants to commit follie with them This being permitted them by their owne Husbands By the wine of her Fornication hee understands the glorious Superstitions and Magnificence of the Apostolicall Sea and Vizard of the Catholicke Church The wine of fornication the which earthly men have as greedily embraced as thirsty lovers drink the wine offered them by their beloved ones Therefore they are said to be made drunke because being bewitched with a blind love of Superstitions they stand for their Idols beyond all sense and reason furiously hating and persecuting the Gospell of CHRIST If thou kill a man it s a finne with them to bee bought off with a little money Romes idolatry But if thou uncover not thy head to the Idol Image of Marie or turne thy backe upon it it s a wickednesse to bee punished by death as having committed Crimen lesae Majestatis against her Behold the mad drunkennesse of Idolaters occasioned by this wine of Fornication The second Part of the CHAPTER The Vision of the Whore upon the Beast 3 So he carried me away in the Spirit into the wildernesse And I saw a woman sit vpon a scarlet coloured Beast full of names of blasphemy having seven heads and ten hornes 4 And the woman was arrayed in purple and scarlet colour and decked with gold and precious stones and pearles having a golden cup in her hand full of abominations and filthinesse of her fornication 5 And upon her forehead was a Name written Mystery Babylon the Great The Mother of Harlots And abominations of the Earth 6 And I saw the woman drunken with the blood of the Saints and with the blood of the Martyrs of Iesus and when I saw her I wondred with great admiration THE COMMENTARY AND he led me in the Spirit Thus much of the Preface Now followes the first Act of the Vision Where first we are to observe the motion unto the same and the place In that Iohn doth againe say he was led by the spirit as Chapter 1.10 and Chapter 4.2 it shewes that hee was not in a continuall Extasie of Visions The motion unto the Vision was not of the body but the minde for bodily he remained in Patmos beholding there the wildernesse and the sights with the eyes of his mind like as Ezechiell bodily remaining in Chaldea was in spirit in the Temple of Ierusalem The place where he saw this was the wildernesse But what Is the Woman the Beast Rome and Antichrist in the Wildernesse Do they not inhabit the largest possessions and most sumptuous palaces I do not dislike that some understand by wildernesse Gentlilisme which Antichrist under the name of Christ hath brought into the Church hence in Chapter 11.1 the Antichristian Clergy is signified by the name of Gentiles And indeed the Antichristians imitating the Paganes do fall downe before Idols of wood and stone made with hands And as Paganes so Antichristians make God beholding to them by the merit of workes save onely that these abuse the holy Name of Christ as a pretence for their Idolatry which the other know not of Notwithstanding in my opinion there is an higher mysterie in it Before Chap. 12. the chast Woman Mother or Church being persecuted by the Dragon fled into the wildernesse when as after Constantines time being shaken with the floodes of Heresies and Superstitions she withdrew her selfe by degrees out of the sight of men Now here Iohn sheweth what he saw in the wildernesse in stead of that woman He saw indeed a Woman also or Church but a whorisâ—â— woman or adulterous Church riding on a beast that is being Antichristian There I say where before he saw the Woman clothed with the Sun the chast spouse of Christ viz. at Rome he now finds a whorish woman This forsooth is that continuall succession of the Romish Popes This is the venerable antiquity of the Popish Church The succession of the Romish Chur. to wit like as in the wildernesse the whorish woman succeeded the chast woman and banished matrone so at Rome the whorish Apostaticall succeeded the true Apostolicall Church and in place of Bishops holy Martyrs and Confessours excelling in faith and godlinesse are come in the great high Priests of Rome terming themselves universall Monarchs being indeed proud and wicked Idolaters who as Genebrard confesseth are altogether fallen away from the
alas that great City The Merchants shall imitate the howling of the Kings but speak of their merchandize of fine linnen purple scarlet gold pearles and pretious stones the which they be waile not onely as being now consumed in this fire but also because they should never trafficke any more with such like wares 17. And every Shipmaster After the Kings and Merchants of the earth Seamen also shall mourne who are divided into four rankes first Masters or Governours of Ships signifying Cardinals Patriarchs Archbishops of the greater Nations 2. Pilotes or Masters mates being in company and fellowship with the former as the familiars and domestickes of Cardinalls have partners in profit and losse 3. Sailers Bishops of inferiour note and Abbates Gardians Priors Rowers in Peters boate 4. As many as trade or gaine by Sea the whole Clergie as Canonists Regulars Monkes Jesuites Capuzines who helpe forward and live upon the profits of the Romish Court. Shall stand afarre off Not daring to approach for feare like the Kings and Merchants Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Cryed by a propheticall certaintie he rehearseth the thing as if it were done Now they shall testifie their feare and astonishment First in words by crying What City is like to this City from Ezech. 27.32 Till now they boasted that the gates of hell should not prevail against Rome But they shall grievously bee astonished by her unexpected destruction Experience therefore shall be the Mistresse of these fooles Secondly they testifie their feare by gesture of which it followeth 19. And they cast dust on their heads Like unto sad Mourners as Joshua 7. the Israelites mourning for the sacriledge of Achan threw dust upon their heads so did the messenger that brought tidings of the Israelites overthrow 1. Sam. 4. And Iobs friends Chap. 1. But the mourning of these shall be more grievous then the other because the destruction of Babylon will more grievously touch their Kitchings Therefore lamenting they shall sing the same Funerall-Song with the Kings and Merchants bewailing not the sins and abominations of Rome neither their own offences against God but the losse of their riches all occasion of encreasing their treasures being taken away and because they shall no longer furnish the Clergy with their merchandize but be faine to feed on brown bread as the saying is This is a Judas-like repentance for they mourne not because they have sinned but because they may sin no longer The Songs of the righteous sound otherwise Just art thou O Lord and righteous are thy judgements Is made desolate This desolation is again and again inculcated that Rome may not question but that it shall certainly come to passe though she now securely mockes at the same In one hour Suddenly and in a moment so said the Kings ver 10. and in one day ver 8. 20. Rejoyce over her thou Heaven We have heard the wickeds lamentation on earth Now followes the Saints rejoycing in Heaven unto which the second heavenly voyce exhorts them It is an Apostrophe unto the Heaven the holy Apostles and Prophets to Rejoyce over her that is over her destruction Some by Heaven understand the Church By the Apostles and Prophets the Publishers of the Gospell that then shall be But it appeares to be a Propheticall Prosopopoeia as Isa 1 2. Heare O Heavens to testifie the greatnesse of their joy Before Heaven mourned because of Babylons sins heaped up to Heaven ver 5. Now it is bid to rejoyce because so great filthinesse is taken away Or it is a Synecdoche Rejoyce O Heaven for Ye Angels and other heavenly inhabitants Thus I rather take it because of that which followes Chap. 19. ver 1. By the name of Apostles and Prophets are meant the soules of the holy Martyrs slaine by the Romane Tyrants and Antichrist for professing the doctrine of the Apostles and Prophets which we may gather from ver 24. In her is found the blood of the Prophets and yet we read not that any of the old Prophets were slaine at Rome which I mention because of Riberas starting-hole on Chap. 14. verse 8. where he denies that Papall Rome is Babylon because not Popish but Heathenish Rome killed the Apostles Peter and Paul but in vaine saith he should the Apostles and Prophets be commanded to rejoyce over the vengeance of Popish Rome by whom they were not killed but it is false for Heaven and the Prophets also are bid to rejoyce over her although neither Heaven nor the Prophets were slaine by her The soules therefore of the ancient and latter Martyrs to whom requiring God to avenge them before the time were given White robes that they might in the meane while rest content with their felicity are now at length bid to rejoyce because the time of vengeance is at hand yea because God had now avenged their blood and abundantly answered their desire This cause of joy is added For God hath avenged you on her In the Greeke the Hebraisme is very Emphaticall Because God hath judged your judgement on her For both the cause of their Martyrdome is approved that it was a judgement that is righteous and pleasing to God as also the punishment of Babylon is wholly attributed to God the Iudge and the avengement of the innocent blood of the Saints is made the most righteous cause thereof But he seems to command rejoycing over evill not in the least But bids them to rejoyce because the riot and tyrannie of Babylon is repressed and the Church freed from the same as also because Gods glorie is vindicated from the blasphemies of the ungodly Now the deliverance of the Church the suppressing of the wicked the vindicating of Gods glorie and Declaration of Gods righteousnesse in punishing the ungodly are not evill things but excellent and the most just judgements of the Lord. So that the Heavenly Inhabitants are bid to rejoyce not over evill but good things And this is the meaning Psal 58.10 whensoever in Scripture the Saints are commanded to rejoyce over the enemies The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked where straightway a reason is added A man shall say Verily there is a reward for the righteous Doubtlesse there is a God that judgeth in the Earth Whence it appeareth that this rejoycing of the Godly is opposed to two weightie Tentations I. Least it might bee thought Godlinesse should want its fruit II. Least the Godly might seeme to be quite forsaken of God under the Crosse If therefore thou object To rejoyce over anothers harme is prohibited otherwhere but here the Saints are bid to rejoyce over other mens harmes Therefore they are commanded to doe that which is forbidden in other places The Assumption is false Or there are four termes for to rejoyce over evils as they are evils and torments not as they are a righteous avengement and an illustration of Gods glory is
Nicolaitans by open Antichristian Tyranny banishing the same out of the Church which thing indeed was justly abominable to Emperours and the Christian world Genebr chronol lib. 4. pa. 593. yet formidable because of the enchantment of the Apostolicall Church Notwithstanding Popish Writers doe glory in this most filthy Beast That HENRIE was the first among the Westerne Emperours whom the Pope deposed Histories also testifie that after those thousand yeeres the God of Strengths foretold by Daniel Chap. 11.38 that is the Idol of Transsubstantation and Stage-like Masse was chiefly erected and confirmed in which the whole strength of the Papacie hath hitherto consisted With this grew up the innumerable fraternities and families of Clergy-men Sacrificers Monkes and Religious Sects who all of them being exempted from civill jurisdiction are onely subject to the Popes Scepter Then were invented the Jubilees the gainefull trafficke of Popish Indulgences or Pardons and a thousand trickes to draw monies from all Provinces into Romes Exchequer Then infinite Ceremonies Superstitions and Idols were brought in and established so that if now thou compare Popery with Paganisme thou shalt scarce see any difference but in names Therefore it is not said without cause that Satan being loosed after the thousand yeeres should deceive the Nations of the whole Earth Neither was this horrible declining of Christianitie in the West onely For it is knowne that many most flourishing Churches of the East which yet stood in the first thousand yeeres were in the next five hundred yeeres either cut off and miserably dissipated or by the seduction of Satan filthily corrupted On the contrary we see that Mahumetisme although it began somewhat sooner yet within the latter five Ages was more generally spread both in Asia Africa and Europe This therefore was Satans former seduction Gog and Magog to gather them to battle Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commonly is taken appositively That he might seduce the Nations Gog and Magog for which Nations are Gog and Magog but so Satans fury seemes to be lessened as if after his loosing he were onely to deceive and draw the barbarous Nations unto a civill battle Whereas he shall chiefly be busie about the intestine seduction of the Church within indeed labouring to trample her under foot by the slights of the domesticke Antichrist and outwardly by force of armes to suppresse her by a forreigne Antichrist It is therefore an Ellipsis or defect of the Copulative for And Gog and Magog because the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruleth the three Accusatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middlemost of which did least need the Copulative The seduction therefore of Gog and Magog shall be diverse from the seduction of the Nations being not Ecclesiasticall as the former but politicall For Satan shall stirre up not the nations but Gog and Magog to this cruell battell which appeareth by the Relative not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gog and Magog by whom he shall set all things in confusion and blood Now what manner of adversaries or peoples these should be may scarcely be guest at For there are almost as many opinions about the same as Writers both Ancient and Moderne Bellarmine reckons up ten Lib. 3. de P R. cap. 17. Vestig pag. 877. all which his own excepted not a whit better then the rest yea even that of the five old Fathers Lanctantius Eusebius Theodoretus Hierom and Austine he disproves Alcasar also brings in many more But we will not weary our selves in rehearsing the conjectures of other men Magog to begin with this as the more knowne was the second sonne of Iaphet Gen. 10.3 of whom Lib. 1. Antiq cap. 7. as Iosephus writeth came the Magogites so called after him or Scythians that is the peoples which inhabit beyond the mountaine Caucasus neer the Lake Maeotis and the Caspian Sea unto the Northern India Hierom therefore by Magog understandeth the Scythian Nations unto whom some doe joyne the Cappadocians and Arminians seated beyond Coelesyria lib. 5. c. 23 whose Metrapolitan Citie Hierapolis where Papias sometime was Bishop is in the Syrian tongue called Magog as Plinie recordeth Touching Gog there is nothing mentioned in Scripture save in Ezech. 38. 39. where you shall finde a long Prophesie against Gog and Magog of which the Phantisies of the Iewes Mahumetans and Papists are not much unlike The Iewes feine that Gog and Magog are the Northerne Nations shut up by Alexander the Great beyond the Mountaine Taurus who breaking out towards the end of the world shall by war wast the whole earth especially the Land of Israel and the Citie Ierusalem But then the Messias shall bee at hand and slay Gog and Magog according to the Oracle of Ezechiel which Fable Galatinus hath refuted Lib. 5. Cap. 12. The Mahumetans Fiction touching Gog and Magog is much like to this Alcor A 20.28.32 c. save onely that it is somewhat otherwise touching the Messias and Ierusalem The Papists dreame that their Antichrist shall come in the end of the world with great forces and that in his Army which mostlie shall consist of the barbarous Scythians he shall have seven Kings for so many and no more shall then be remaining in the world as Ribera affirmeth The Emperour therefore of the Romanes the King of France of Spaine c. shall then either have no being or fight for Antichrist among whom Gog and Magog shall bee most powerfull Lib. 3. de P. R. c. 17. Apoc. 20. yea Gog according to Bellarmine shall be Antichrist himselfe which Ribera denyeth and in the space of lesse then foure full yeeres most cruelly over-runne and bring into subjection the whole world especially Christendome and to this Antichristian warre they applie the Prophesie of Ezechiel and of Iohn in this place As the Iews therfore dream that their Messias is not yet come because Ierusalem hath not bin assaulted by Gog and Magog who are to be slaine by the Messias So the Papists feine that their Antichrist is not yet come because Gog and Magog are not come who with a most numerous Army shall fight under Antichrists banner Ezech. 39.4.6.9.12 The fiction touching Gog and Magog refuted and with him oppose the Holy City that is the Romane Church Both Fictions are alike frivolous and are easily refuted by the Prophesie it selfe for i◠Ezechiel God threatneth that Gog shall fall upon the mountaines of Israel and that he will send a fire on Magog whereupon the Inhabitants of Ierusalem shall goe forth and burne the spoile with fire seven yeeres and that the slaughter of the enemy shall be so great that the land shall be seven yeers in cleansing because of the carkeises of the slaine But the Papists say that Antichrists kingdome and the Gogish warre shall not continue full foure yeers and that from this Victory of the Church unto the day of Iudgement there shall not