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
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.
adjunct of the magnitude It was a great signe 2. From the place It was in heaven 3. From the form It was a woman who is described by three external adjuncts She was clothed with the Sun she had the Moon under her feet and a crown of stars on her head ver 1. Three internall also she was with childe travailed in birth and for paine cryed to be delivered vers 2. The latter signe is described 1. from the place it was seen in heaven 2. From the form it was a Dragon 3. From the quantitie it was great 4. From the colour red 5. From the monstrous shape having seven heads ten horns seven crownes v. 3. 6. From a double cruelty with his taile he cast the third part of the stars from heaven to the earth stood to devour the Womans childe v. 4. In the second part is set forth 1 the womans fruite or child by a threefold description 1. His sexe a man child 2. His office a ruler of the nations 3. The event he was caught up to the throne of God ver 5. The Womans flight sustentation and abode in the desert the which is inserted by an anticipation ver 6. For the woman did not flie presently but after the Dragon was cast out of heaven and she received wings v. 14. The war that was the place wherof is noted to be in heaven the Combatants Michael the Dragon with their Angels on both sides v. 7. And the catastrophe or successe of the battel Michaels victory the Dragons overthrow with a threefold description of the said Dragon he is that old serpent the calumniator seducer of the whole world v. 8.9 And the effect a song of prayses of some in heaven not named in which they celebrate three benefits of this victorie viz. that the kingdom of God and Christ is vindicated that the Church militant is freed from the accusation of the conquered Dragon v. 10. and that the Church also herselfe was a conquerour of the Dragon shewing three causes therof one principal meritious viz. the blood of the Lamb two ministeriall the word of their testimonie and constancy in the faith v. 11. 2. They gratulate the heavens them that dwell in them for this victory v. 12. They denounce woe to the inhabiters of the earth and sea for three causes one efficient because the devil was come down unto them two moving causes because he was full of wrath having but a little time Ibid. A new attempt of the Dragon against the woman by persecution v. 13. The Womans flight And 1. her help to it two wings of an Eagle were given her 2. The forme she flue out of the sight of the Dragon 3. The place into the wildernes 4. The end there to be nourished 5. The time for a time times and half a time v. 14. Another attempt of the serpent against the woman He vomiteth out waters to drown her v. 15. The womans preservation not beeing hurt therby through the earth swallowing up the waters ver 16. The Dragons wrath and war against the rest of the womans seed the which seed is noted by two epithites by their obedience to the Law faith in the Gospel v. 17. And thus the history is ended by noting the place in which Iohn then stood v. 18. The first part of the Chapter Two signes in heaven of the woman in travell the Dragon watching to devour her child 1. And there appeared a great wonder in heaven a woman clothed with the Sun and the Moone under her feet and upon her head a crowne of twelve starres 2. And she being with child cryed travailing in birth pained to be delivered 3. And there appeared another wonder in heaven and behold a great red dragon having seven heads ten hornes and seven crownes upon his head 4. And his tayle drew the third part of the starres of heaven and did cast them to the earth and the dragon stood before the woman which was ready to be delivered for to devoure her childe assoone as it was borne THE COMMENTARIE ANd there was seen This Vision goes up higher with the condition of the new Church then hitherto hath bin don in the other viz. from the very birth of Christ at which time the Church of the Gospel began to be born For it is apparent that here is represented the first birth infancy youthful condition of the new Church both how it was born educated accepted in the world Therfore howsoever in this prophesie are represented unto Iohn not things that were already past but to come neverthelesse the nienty six yeeres which were from the birth of Christ until the time of this revelation that is from the 42 yeer of Augustus unto the 14 yeer of Domitian are also included in this vision and hence we see that it is more full and perfect then the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen to mee or by mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe or wonder An image represented either to the eyes or understanding It is more probable it was a mental vision because of the circumstances which could not well al of them have been corporally acted Great In signification that is shadowing out great and wonderfull things For what can be more wonderful then that a cruel dragon should stand ready to devoure the child of a weak woman in travaile and yet not prevaile In heaven Here I seek no mysterie because these mental apparitions were exhibited to Iohn in heaven A woman clothed with the sun Ribera here moves two great and difficult questions Riberas two questions weighed as he cals them One what woman this was whither the Church or the alwayes blessed virgin Marie because some things agree to Marie as that it is a woman clothed with the sun that she brought forth a man child ruling the nations with a rod of iron c. Some things agree not that she cryed for pain in travaile that she fled into the desert c. Again it seems not to agree to the Church to bring forth a man child ruling the nations with a rod of iron because the Church did not beget Christ but is begotten of him through his word that also the dragon is said leaving the woman to fight with her seed c. At length he concludes out of Methodius with Cesariensis that not the virgin Marie but the Church is the woman here spoken of The other question as he saith is more difficult Whither this be spoken concerning the Church in her first state that is before Christ comming or at his first comming or of that state which she shal be in in the last age of the world Now rejecting the former opinion he supposeth that all is to be referred unto the last time of the Church and the four yeeres reigne of his Antichrist and his reason is because the womans flight and her abode in the wildernes 1260 dayes as also the fight of Michael
to the Saints through the presence of the Lord. But more shal be said of this opinion in ver 5.6 These things therefore shall suffice touching the Termes of the thousand yeers It followeth III. What was the condition of the godly first on earth afterward in heaven in these thousand yeers The Explication of this Question is contained in Verses 4.5.6 which now we come to Treat of 4. And I saw Thrones Beza Then I saw but it is better copulatively And I saw for also I saw least these things should be thought to be done after Satans binding a thousand yeers For Iohn saw both Satan bound in the bottomlesse pit and thrones set in Heaven all at one time Augustin doth very well joyne these things to the former and observeth the scope although he vary in the explication of the Thrones When saith he he had said that the devill was to be bound a thousand yeers and afterward to be loosed a little season by and by by recapitulating what in these thousand yeers the Church did or was done in her And I saw saith hee Seats and them that sate upon them and judgement was given unto them we may not thinke this to be spoken of the last Judgement Thus far he saith well but he addeth But Seats or Thrones of the Officers by whom the Church is now governed In this he strayeth from the Scope for Iohn intended to speake not of the Hierarchy of the Church but of the lot of the godly what that was in the meane while both corporally on Earth and spiritually in Heaven And indeed as for the corporall condition of such as among the Gentiles had received the Faith he saw the same troublesome and bloody for he saith they were beheaded for the witnesse of Jesus that is both by Heathenish Tyrants and Hereticks in the first six hundred yeers of the thousand Secondly they were slain by the Beast because they would not worship him and his Image nor receive his Character This was the lot of the Godly upon Earth representing the first Act of this Vision But their spirituall condition he saw to be joyfull and royall because these slaine or beheaded however in the eyes of the ungodly thought to be miserable and that they perished yet sate on thrones lived and reigned with Christ those thousand yeers This was the lot of the Martyrs in Heaven exhibiting the second Act of this Vision If this sense and meaning of the fourth verse be well observed there will be little obscurity in the place otherwise most obscure For hence it appeareth as I said in the Preface that in this Verse is briefly contained the first Act of this Vision touching the calamities of the Church under the Romane Tyrants Hereticks and Antichrist beginning to rage as also the second Act touching the consolations of the Godly who in those thousand yeers shed their blood for the witnesse of the truth Iohn therefore expounded what he saw 1. Thrones 2. them that sate thereon 3. their state and condition I saw thrones Thrones or Seats are placed either for rest for judgement or the Kingdome Before in Chap. 4.4 he saw foure and twenty Thrones and so many Elders sitting on them that is resting from their labours as also adorned with judiciary and royall Dignity These thrones may bee understood as placed for all the said ends but properly for the Kingdome as is shewed in the end of the Verse And they sate upon them Kathizein is properly transitive to place or cause to sit Thuryd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing his Army Often also neutrally to sit Because an action may passe into the Actor himselfe or a man may place himselfe which is to sit This transition is expressed in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he placed himself in Hithpael that is sate down So the transitive signification remaineth whether it be rendred they sate or placed themselves upon them Iohn therefore saw thrones not empty but having Sitters on them But who were they by and by he names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soules of the slaine with the sword but first he shewes what honour was done unto them And judgement was given unto them This Judgement some understand actively of power given to judge the Adversaries Others passively of the judgement spoken unto them against the Adversaries But nothing of such a judgement doth appeare in the Text And Augustine in the fore-alleadged place hath rightly observed that here is not yet treated of the last Iudgement which shall at length bee described in the end of the Chapter I therefore take this Iudgement to bee the royall Dignity given unto them as in Psal 72.1 O God give thy Iudgements to the King because by and by it is referred to the Kingdome And they reigned with CHRIST And the soules Now he nameth those that he saw sitting on the Thrones the soules of them that were beheaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is referred to the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw and declaratively to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate as if he should say I saw soules sitting on the thrones as Brightman and Tossanus have well observed Now he makes two rankes of such as sate Martyrs and Confessours The Periphrasis of the Martyrs is the soules of them that were beheaded that is put to death any kind of way These again he destinguisheth by the times from the distinct cause of their Martyrdom for some were slaine for the witnesse of JESVS others for the Word of GOD. The witnesse of Iesus He meaneth the Gospell of Christ as in Chap. 19.10 for the cause whereof the Gentiles that were converted to the Faith seeing they professed and testified the same with great zeale were troubled and murthered by divers kinds of torments throughout the whole Romane Empire by cruell Tyrants in the first three hundred yeers Now he seeth the soules of these sitting upon Thrones not indeed on Earth but in Heaven neither as yet restored to their bodies as the Chiliasts would have it but without them otherwise he would not have said I saw the soules of them that were beheaded but rather I saw them that were beheaded the which Augustine in the said place hath rightly observed How Iohn could see the soules which are invisible neither are we to enquire how he saw these soules being invisible spirits for he saw them by the Spirit of his minde not with his bodily eyes Now these soules to adde this in a word for the greatest part are the same which Iohn saw under the Altar in the second Vision at the opening of the fift Seale who requiring avengement of their blood had white robes given them and were bid to rest untill c. Here therefore he seeth the same sitting or resting on Thrones Touching the other ranke of Martyrs he saith And for the word of God It is no Tautologie for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word
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
are the angels of the seven churches and the seven candlesticks which thou sawest are the seven churches I Iohn who am also your brother and companion in tribulation Hitherto wee have treated of the preface now followeth the preparation to the vision Lib. 7 hist cap. 20. with the vision it self I Iohn Dionysius Alexandrinus as Eusebius witnesseth draweth hence a reason for to weaken the authority of this booke as if the author were excessive in publishing of his owne praise for saith he the Prophets Apostles used not to mention so ofteÌ„ their owne names as Iohn doth in this booke saying many times J Iohn as if he had been writing not a booke but an obligation or acquittance But Iohn herein doth nothing more then what is very seemly yea necessary Five times indeed he names himself in this booke which wil not seeme strange if wee minde that it is one thing to write a historie another thing to write a prophesie The truth of an historie requireth not the authority of the writer but so doth a prophesie Therefore we read that the old prophets as Jeremie Daniel and others did usually prefix their names to their prophecies whose example Iohn seemeth here to imitate Yea Paul himself expresseth sometime his name in his Epistles I Paul with my owne hand c. And touching the repetition of his name here it was very necessarie For otherwise it might have been thought that Christ who before called himself Alpha and Omega had also spoken the words following I am your brother c. therefore his name is seasonably inserted I John who am your brother c. by which epithites hee seekes to win their good wil also comforteth the Churches to whom he writeth Your brother Not by blood but by faith and in the communion of Christ for there is betwixt the members of Christ a spirituall brotherhood straightly tying them together in the bond of love he calleth himself their companion in three respects because they who are the members of one head must mutually partake together in all conditions First in affliction for even then the Christians were grievously persecuted under Domitian and Iohn himself banished into Patmos Secondly in the kingdom that is a spirituall kingdom For we being made kings and priests to God do now with Christ our Lord maintain the same against all enemies and in the end shall fully injoy it with him in the heavens by this fellowship Iohn the beloved disciple doth not a little rayse up the spirits of Christs afflicted ones because he requireth constancy no otherwise of them but as he himself desired to be a companion with them in their common sufferings yea assureth them that after their afflictions they shall enjoy an everlasting kingdom Thirdly he was their companion in the patience of Jesus Christ or sufferance as the word importeth shewing that in the kingdom to come we shall not suffer but reigne according to that of Paul 2 Timoth. 2 Timoth. 2 12. 2 12. To which purpose is that saying of Tertullian we triumph being overcome being slaine we conquer when we are kept downe we escape howbeit we are no otherwise esteemed then malefactors and worthy to be burnt c. Of Iesus Christ this may be referred as wel to the afflictions kingdom as to the patience or suffrance of Christ which is very comfortable to the Godly for herein the Apostle giveth us to understand that not onely hee but even Christ himself also doth partake with us in our troubles and as the kingdome is Christs so also is our affliction and our suffrance Thus is he afflicted and suffereth with us that wee also might reigne with him I was in the I le that is called Patmos He sheweth where he saw and wrote the Revelation which addes authoritie to the history Patmos is an Island in the sea Aigeum in circuit 30 miles as Plinie writeth For what cause Lib. 4 chap. 12. Lib. 3 hist cap. 14. and in what condition he was being there he mentioneth not Euschius Hierâ—m and others say that he was banished thither in the fourteenth year of Domitiâ—â— â—â—d there he received this revelation from Christ Tertullian addeth that he was apprehended at Ephesus by the governor of Asia Lib. de prescript and sent to Rome where he was boyled in oyle but receiving no hurt afterwards was banished into this Island It is further reported that Domitian did cast him into a caldron of boyling oyle in way of scorne because he had heard that the Christians tooke their name from Christ that is the anointed Domitian being slain his acts for their cruelty recalled by the Senate Iohn under the Emperor Nerva returned from his banishment to Ephesus and ministred to the seven Churches in Asia to whom he wrote the first vision Epiphanius recordeth that John was in Patmos in the dayes of Clandius Cesar But it is a manifest error Claudius being put for Domitian as the computation of the time sheweth For the word of God He closely notes the cause of his banishment least it might bee scandalous and taken as if he had been there as a malefactor for not the punishment but the cause maketh a martyr whereas it was for his constant profession of the doctrine of Christ which the Romans would neither suffer in their city or other territories which caused the first great persecution against the Christians under Nero and the second under Domitian at which time many thousands of them laid downe their lives for the cause of Christ For the word of God and the testimonie of Iesus Christ Both are joyned as here so in vers 2. By the word hee understandeth the son the essentiall word of God Ioh. 1.1 By the testimonie he meaneth the doctrine of Christ Thus by banishments and sufferings the primitive Christians did triumph over their enemies though scandalised as fooles and Galileans by the men of this world and esteemed worthy of nothing but whipping torturing and hanging therefore saith Turtullian that which the enemies chalenge over us is our joy who had rather be candemned then forsake God this is the Palme of our clothing This is the Chariot of our triumph and the reason why wee submit not to these whom thus we have overcome Thus much for the time and the place when and where this prophesy was revealed to Iohn I was in the spirit He sheweth how he saw this revelation viz. not with mortall eyes but being ravished in spirit his mind was carried beyond it self So we read that Peter and Paul praying earnestlie fell into a trance and conversed with God Acts 10 10. 15 16.9 18 9. The which againe confirmeth the divine authority of this booke For the following visions and the mysteries of them were revealed unto Iohn not by the power of any humane wit but by the holy Ghost Interpreters observe three kinds of visions First corporall when we behold the objects preserued with our bodily
are left in their unwillingnesse is the free mercie and grace of Christ by which we are differenced and made better then others according as it is here said I wil make them to come c. 1. Cor. 4.7 Rom. 9.18 and again who hath made thee to differ for he hath mercie on whom he will have mercie and whom he will he hardeneth Here fals in a question how Christ makes us to come to worship The Sophisters who plead for free-will confesse indeed that this is a worke of grace and without which no man can come notwithstanding they affirme that a man before hee is in the state of grace hath a free-wil to doe good although weak and sleepie which will say they by grace is awakened and strengthened and so it cooperates with grace yea prevents it in the verie act of conversion beeing as it were a co-working cause as when two horses draw a chariot or two men togither carie some waightie burden Moreover they affirme that free-will is like a seeing man who albeit in the darke he discernes nothing by reason of the indisposition of the means yet beeing brought into the light he presentlie discerneth every thing So likewise they discourse much though differing among themselves of the sympathie or agreement betwixt grace and the will The Scotists will have grace to worke nothing on the will but to have its influences on the effects But the Iesuites with Thomas affirme the contrarie that grace workes upon the will yet so as by an indifferent influence and so is distinguished from it according as the will is eyther good or evill But herein they all agree that grace is onelie perswasive such as is the motion of Orators unto their auditorie unto which the will if it will eyther doth or doth not give efficacie and entertainment Ephes 2.1 Ier. 13.23 1 Cor. 2.14 which was the heresie of Pelagius Now on the contrarie the scripture teacheth that the naturall man lies dead in sinne and is like unto an Ethiopian who cannot change his skin or a Leopard which cannot cast off his spots hee receives not the things of the spirit of God for they are foolishnesse unto him Everie imagination of the thought of his heart is onely evil continually Gen. 6.5 8.21 Rom. 8.6 thus we see that mans free wil is not subject to the law of God neither indeed can be For his blinde and erroneous minde cannot bring spirituall things savinglie unto the will neyther can his corrupt wil refuse that which is evil as evil but on the contrarie chooseth and delighteth in it as if it were good And therfore seeing that such is the corruption of our will and faculties as that it is Christ who makes us to come unto him and the Father drawes unto Christ none can affirme that the grace of conversion is onely an indifferent influence or mâ—â—all perswasion but with blasphemie against God But they further object that free-will makes man to differ from the beast that perisheth and therfore sin could not take it away without the destruction of nature wherby man should become an unreasonable creature I answer It is true if it be meant of free-will absolutely But what is that to the purpose we deny not free-will absolutely for without it a man should bee no more a man but a verie beast But we deny that a natural man hath a free and understanding will unto that which is good in things appertaining to God because the scripture in this pronounceth man blinde and a servant to that which is evil yea to be dead in sinnes and altogither disobedient unto God And therfore that we may come unto Christ wee have need not onely of perswasive motions but also of an effectuall worke of grace by which the Lord illuminateth draweth and regenerateth us that so we may become new creatures but what need have we to use many words the sum of all is this The natural man is dead in sin and God gives us both the will and the deed Christ makes us to come unto him what now is there left unto free will they therfore which establish it against grace doe rob God and Christ of their honour precipitate man by pride into extreem danger and renew the herifie of the Pelagians whatsoever they pretend to the contrarie 10. Because thou hast kept the word of my patience Now he comforts him in regard of the persecutions at hand of which wee might discourse more fullie if we had the histories of the Church of those times Some understand it of the persecution under the Emperour Trajane Who though he prohibited that Christians should be drawen before the Iudgement seats yet such as were accused he commanded to be put to death as Plinie witnesseth in his epistles Lib. 10. Epist 97. Others applie it to the persecutions of Antichrist wherwith not onely these of Philadelphia but all the saintes upon the face of the whole earth were greevously afflicted but the former opinion is more probable This consolation is also threefold The first is an approbation of their constancie in their former afflictions because thon hast kept my word It is a great comfort unto us to hear that our actions are approved of by men but we ought much more to rejoyce if God approve thereof for this worketh in us an assurance of a good conscience and of the goodnesse of the cause for which we suffer as suffering not as evil doers but as Christians He calleth the doctrine of the Gospel the word of his patience and Paul cals it the word of the crosse because we must take up the crosse of Christ and suffer afflictions patientlie for the profession therof He cals it his patience or sufferance because he first suffered beeing an example unto all them that beleeve in him for through manifold tribulations we must enter into the kingdome of God And I will deliver thee a second consolation is a promise of deliverance in the houre of temptation that is of affliction which figuratively is called the temptation of the Godly Now hope of deliverance out of evil causeth constancie because hope maketh not ashamed Unto this hope we are stirred up by laying hold on the promises of God concerning our certaine deliverance which the Lord not onely promiseth here unto this teacher but unto all such as are in the like temptation that is unto all the saintes dispersed throughout the whole earth And therefore it teacheth us to be constant in the day of tryal to expect a ful and perfect freedome by Christ our Lord. But this seemeth to establish the doctrine of merits seeing Christ promiseth deliverance because we keep his word I answer when the scriptures speake of workes reward they usually thus expresse it as because thou hast don this I will multiply thy seed Now we are to know that this argues no mercenary reward due for desert sake But a fatherly though undeserved promise annexed unto the condition of
our obedience For no man can be said to merit in dooing that which he is bound to performe but we are injoyned to keep the word of Christ and besides when we have don the utmost that we can yet we are but unprofitable servants God doth onely of his free grace reward our obedience constancy So that the speech of Christ in this place is not an argument drawen from the meritorious cause of salvation but frō the condition onely without which we cannot exspect the same for Christ promiseth to deliver none but such as keep his word Why then doth he thus speak not that we should be lifted up with an opiniō of merit but by promising a reward hee sheweth how acceptable our obedience is unto him as also to the end that we may increase persevere in grace From the houre of temptation The third consolation is contained in these words temptation that is the cruel persecution of Trajane or some other tyrant in calling it an houre he noteth the brevity of this affliction that they might the more cheerfully undergoe it The crosse is compared to a womans sorrow in travel Joh. 16.20 because of the shortnesse of the paine and the joyfull effect thereof See also Rom. 8.18 2 Cor. 4.17 To try them that dwel upon the earth the fourth consolation is taken from the use of afflictions They are not sent as punishments from God for our destruction but for the trial of our faith and constancie And in this respect they are first just because God hath right to trie us and 2 necessarie Isa 28.19 Iam. 1.3 1 Pet. 1 7. least we should grow slack and dull as also very profitable for vexation causeth us to understand worketh patience shakes of the drowsines of sin makes our faith more pretious then Gold to be found to prayle and honour glory to be short it stirreth us up earnestly to call upon God Seeing therfore the Lord makes his trials so many wayes profitable unto us Ps 91.15 set us be patient constant under the same He useth this temptation to try them that are upon the earth for God tries hypocrites wicked men as wel as the saintes though the effect bee diverse For by it the ungodlinesse in constancy lightnesse of the former is made manifest God hereby separating hypocrites wicked men crept into the Church from the society of saintes for these remaine constant the other by their apostacie manifest the secret corruption of their hearts Moreover we are to take notice that these words them that dwell upon the earth are alwayes in this booke taken in a bad sence as signifying unfound men idolaters the followers of Antichrist as will appear in the following hystorie 11 Behold I come quickly This may be referred to the following exhortation I will come quickly hold fast therefore that treasure of faith which thou hast received But it seemes rather to agree with that which went before as a conclusion of the third consolation promising to come quickly to destroy the wicked to deliver his children least by delaying their deliverance they might seeme to be impatient Some referre this to his last coming If so then quickly notes not the time at hand but sooner then the world is aware of For although the Lord be not yet come 2 Pet. 3.9 yet he is not slack saith the Apostle concerning his promise but is long suffering to usward not willing that any should perish but that all should come to repentance He will therfore come quicklie that is sooner then many thinke For when the world shall say peace and safety then sudden destruction commeth See Chap. 1.1 Hold that fast which thou hast In this third part of the narration he exhorts them to sincerity and constancy in the faith that they loose not the reward And it is added to the foregoing consolation least by it we should become secure The sentence is brief but very emphatical Hold fast that which thou hast What had they faith and a good conscience as Paul expounds it 1 Tim. 1.18 And indeed these are the chief heads of all spirituall blessings the which whosoever hath and keepes in this life shall obtaine a crowne of glory in the life to come These two the Pastor and Church of Philadelphia had and with them all other graces For by faith they had righteousnes sanctification adoption and hope of glorie to come By a good conscience they increased in sincerity patience and constancie under the crosse as we have alreadie shewed These things saith he hold fast to wit unto the end The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used notes the necessitie of our uttermost indeavour and strength considering the many lets and impediments which otherwise might cause us to make shipwrack of faith and a good conscience unlesse we strive with all our power Thus we see they are exhorted to perseverance in their integrity That no man take thy crowne The reason is drawen from the dangerous effect of slothfulnes for not they that fight remisly but onely such as hold out and overcome 2 Tim. 4.8 Iam. 1.12 1 Pet. 5.4 are crowned in signe of victorie Thy crowne so he calleth the reward of life eternall Paul termes it the crowne of righteousnes which shall be given to them that overcome by Christ the righteous judge Iames the crowne of life Peter the crowne of Glorie that fadeth not away the which all faithfull teachers shall receive when Christ the great shepherd of the sheepe shall appeare Thus this crowne is distinguished from those other crownes which in ancient times were given unto conquerours See our Commentarie on 1 Cor. 9.24 We may here observe manie things the which I will breifly touch First we are taught that the promises of God ought not to make us secure but rather to stirre up our indeavour to constancie for we cannot assuredly applie them unto our selves except we earnestly labour to performe our duty Christ promised indeed to this Church to keepe them from the houre of temptation yet he bids them hold fast what they had intimating that our faith and constancie ought not to be lessened by the promises but rather strengthened and increased Secondlie we are taught that they onely shall be crowned with the promised reward in heaven who hold fast what they have here receyved we shall be cloathed upon with our house which is from heaven 2 Cor. 5.3 if so bee that beeing cloathed we shall not bee found naked Thirdlie seeing it is called thy crowne it seems to denote that in heaven we shall have every one his owne crowne from whence it may be gathered that as there are degrees of punishment so there shall bee differences of reward yea undoubtedlie such faithfull teachers as have brought manie to righteousnes Dan. 12.3 shall shine as starres in the firmament Iovinian against whom Ierome disputeth seems to hold that all the faithfull shall have one and
excellent and most sweet accord of all the saintes with one mouth saying Holy holy holy Thou art worthy O Lord to receive honour and glory and power This is that which we are commanded to pray for Thy will be don in earth as it is in heaven The which we are bound not onely to desire but also after the examples of the saintes in heaven without ceasing to celebrate the praises of the Lord while we are here on earth both in thoughts words and actions And this is the sum Holy holy holy Thus also the Seraphims cryed one to another Isay 6.3 by which threefold acclamation is signifyed eyther the holie Trinity or els a perpetuall iteration of thanksgiving for God is thrice holy most holy yea holinesse and puritie it self the sanctifyer of men and Angels Lord God omnipotent These Epithites Christ attributed unto himself Chap. 1.8 The VII argum of Christs deity confirmed as being God omnipotent which was is is to come And therefore it being added to the former arguments proves againe the deity of Christ Neyther is it any way derogatorie unto him although we referre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this threefold title of holinesse unto God himself For God sits raigneth in Christ having given all judgement unto the sonne Now in what sence God and Christ are said to be he which is was is to come hath been explained Chap. 1.4 9 And when those beasts give glory to him that sate c. How can this be seeing God who is glorious in himself receives no glory from his creatures I answer Iosua said to Achan Chap. 7. Give glory to God and confesse where to give glorie is not as if God were made more glorious then he was in himself before But give glory that is acknowledge celebrate the all beeing presence omniscience omnipotency truth righteousnesse of God Thus these beasts glorifie God in celebrating his prayse and glory Thus we also give glory to God by confession and thanksgiving not adding any thing which before he had not but by acknowledging and ascribing to him that which before we did not this the whole world with us ought to acknowledge and doe the like Who liveth for ever and ever This glorious epithite of God is also ascribed to Christ gloriously walking in the midst of the seven candlesticks Chap. 1.18 In the Original as here so in the following verse It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will give for they did give the future being put for the imperfect by an Enallage or change of the tense 10. The Elders fell downe Behold the accord of both these heavenly companies The Elders also with all due reverence doe praise God rise up from their seats fall downe before the throne worshipping him that sate thereon And cast their crownes before the throne They cast not away their heavenly glorie but in glorie they humbly worship God attributing unto him the prayse of his almightie power creation providence and preservation of all things and to be short for their victorie over the enemies of the Church For to cast downe their crownes before the throne Lib. 22. moral cap. 5. saith Gregorie is to attribute the victorie of their battles not unto themselves but unto God the author that he may have the glorie prayse from them to whom he had given strength to overcome 11. Thou art worthy O Lord to receive that is to whom prayse be continually rendred of all the creatures This also the Angels acknowledge Chap. 5.12 Glorie of divine majestie Honour of divine service and worship Power Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy divine omnipotencie and power For thou hast created all things A reason drawen from the equitie of it It is meet to give to every one his due But the celebration of all power is due to the creator and governour of all things And this from the act of creation he assumes as proper unto himselfe Created all things In the beginning thou madest heaven and earth and all that was therein of nothing Gen. 1.1 Ioh. 1.3 all things were made by him For thy pleasure It seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through thy pleasure as Chap. 12.11 However it be as the efficient cause so the end and maner of the creation is here pointed out For God indeed hath created all things for himself Prov. 16.4 Not with any labour or toyle but by his will and word onely for he said and all things were made Psa 33.9 They are viz. all things that is thou hast not onely created but also sustainest all things for thy pleasure for as there should never have been a world except God had created it so neither could it subsist unlesse he sustained it by his providence And therefore as the benefit of the creation so likewise the present preservation of all things is to be ascribed to the good pleasure of God Which is an excellent argument both of his generall speciall providence And were created by this repetition he extols the worke of creation as never sufficiently to be celebrated Ioh. 1.3 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were created then the limitation is universall according to that in the Gospel all things were made by him and without him was not any thing made that was made By which limitation the subtilty of the Arrians is taken away who thus reason If all things bee created for the pleasure of God then did not God the Father beget but create the son also But it is false God indeed created all things which were created But the son is not created but begotten of the Father Yea all things were created by the son Ioh. 1.3 Heb. 1.2 THE ARGVMENT PARTS and Analysis of Chap. v. THe preparation unto the second vision is yet continued for Iohn having described the majestie and attendance about the throne with the thanksgiving of the Elders and of the beasts he now goes on to declare what he further saw Namelie a booke in the right hand of God sealed with seven seales The which when no creature in heaven nor in earth vvas found worthy to open at length the Lambe who was in the midst of the Throne takes the book out of his right hand to the great joy and applause of the heavenlie inhabitants The parts of the Chapter are three THe first is a description of the sealed booke v. 1. The second shewes the difficulty about the opening of the booke and of the seales to v. 8. Where we must observe 1. The Angel proclaiming if any were able to open the same 2. The insufficiency of all creatures to open it v. 3. 3. Iohns weeping occasioned thereby v. 4. 4. The Elder comforting him v. 5. 5. Who was the Lambe that stood in midst of the throne v. 6. And what he did v. 7. The third is a thanksgiving in a gratulatorie himne
insufficient to reveale these heavenly secrets there is I say no wisedome in the creature to apprehend the counsels of God much lesse to make them known unto others This honour appertaines to the Lambe onely 4. And I wept much The third circumstance is Iohns weeping griefe occasioned from his desire to know what was written in the booke He saw it made fast with many seales he heard the Angel proclaiming the opening thereof Whence he concludes that therin was contained many worthy things necessarie to be known but seeing all creatures were silent as unable to open it he weeps much and good cause too Now his weeping was not in vaine for by his prayers teares he hath his desire granted him to the ful And here we are taught that the mysteries contained in Gods word whither in this or other places are not to be understood without weeping that is desire study labour and ardent prayers unto God The which shall not bee in vaine for though we may be ignorant of somethings yet what soever is necessarie to salvation shal be revealed unto every one that truely seekes for it at the hands of God 5 Then one of the Elders The fourth circumstance concerneth the Elder comforting John whom some wil have to be Jacob the patriarch others John the Baptist others Matthew but Lyra will have it to be Peter the porter of heaven but I passe by these fooleries He was one of the heavenlie companie and in likelihood one who sate next to him wishing him to desist from weeping for howbeit all creatures fayled yet there was one viz. Christ worthy to open the booke loose the seales Shewing us that all ought to direct their prayers unto Christ not unto the saintes He cals him the Lyon of the tribe of Judah alluding to the words of Iacobs blessing Judah is a Lyons whelpe viz. in dignity strength kinglie power Gen. 49 9. Of the tribe of Judah For Christs mother was of this tribe The root of David comming of the progeny of David for Marie the mother of Christ was the daughter of David Christ therfore as he is man is of the seed of David as again he himself witnesseth Cha. 22.16 I am the root and the off-spring of David He also is the Lyon of the tribe of Iudah conquering by his divine power satan death hell Hath prevailed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath overcome which is eyther absolutly put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was found worthy Beza hath obtained or transitivelie for XXVII Argum of Chr. deity he hath excelled all creatures in dignity power Which is an excellent argument of the person and office of Christ Of his person both that he is true man beeing of the root of David and true God because he hath overcome Of his office that he is the onely mediatour revealer of the secrets of God and not onely the Doctor of the Church but also the redeemer therof as we shall heare by by Thus we see how he admits of no creature with him into the society of this function whosoever therfore substitutes any other mediatours together with the Lamb herein they make this mighty Angel a liar who proclaimeth that neither in heaven nor in earth or under the earth any creature is found worthy to open the booke of God 6 And I beheld and lo in the midst of the throne This is the fift circumstance touching the Lamb. His seat gesture forme is described in this verse his action in the following Now without doubt Christ is represented by this Lambe Before he was called a Lion because of his dignity and power here a Lamb noting his innocencie and oblation For he was brought as a Lamb to the slaughter Isai 53 7. as a sheep before her shearers is dumbe so he openeth not his mouth And indeed nothing els was typed out by the two Lambs daylie offered under the Law Ioh. 1.29.36 1 Pet. 1.19 but Christs perpetual and effectuall sacrifice For he is the Lamb of God which taketh away the sins of the world And by whose pretious blood we are redeemed By the way we may take notice that Christ is here called a Lamb Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article And yet not any Lamb but onely Christ is to be understood hereby Which confutes their opinion who thinke because in Chap. 13.12 Antichrist is said to have two hornes like a Lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article that therefore not Christ but indefinitely any Lamb is there spoken of Neither is the rule among Graecians always true viz. Whensoever any certaine individual is noted that then an article is allwayes required For we see here the contrary as also in Chap. 14 1. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lambe is put without an article which cannot be understood of any but of Christ This Lamb he saw in the midst of the throne and of the beasts that is between God and the Church triumphant shewing that he is the mediatour betwixt God and man In Chap. 7.17 he is said to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the throne whereby is signified his exaltation at the right hand of God For howsoever in the state of his humiliation he was lower then the throne yet now beeing glorified he hath obtained to sit on the throne of the Father And therefore he saith Chap. 3.24 To him that overcometh I will grant to sit with me in my throne even as I also overcame and am sit downe with my Father in his throne In the middest of the beasts See Chap. 4. v. 3.6 Stood as it had been slaine The gesture of the Lamb is twofold He stood and as it were slain By the latter his death is signified by the former his resurrection He appeares not slain but as if he had been slain not dead but living having the markes of his death in his side hands feet Wherefore he stood as a conquerour revived from death to life having like a Lion overcome the same Therefore he saith Chap. 1.18 I am hee that liveth and was dead and behold I live for evermore Wherefore we must not looke upon him simply as a Lamb but respectivelie as a Lamb slain for our sins and raised againe to life for our justification Furthermore his appearing in the forme of a Lamb doth not contradict what we spake before touching his sitting on the throne for he is a Lamb in regard of his humiliation and office and he is God and sits with the Father in the throne in respect of his deity Having seven hornes An admirable forme for who ever saw a Lamb with seven hornes having eyes in or under every one of thē But is seven here to be taken indefinitely for many No but properly answering to the number of the sevē seales To teach us that the Lamb wanted neyther power nor wisedome to unloose the same His hornes denote
death then with such a dreadfull distraction feare of present punishment enjoy the light any more Three times in scripture we finde these expressions Once in Hosea 10.8 concerning the overthrow of Israel by the Assyrians Secondly in Luke 23.30 touching the destruction of Ierusalem and thirdly in this place about the final punishment of reprobates And this here is rightlie applied to the like miseries because in their causes they are all alike For of old this exclamation was fulfilled in the wicked Israelites beeing cast both into temporal eternal punishment Afterward it was also verified in the destruction of the city and the utter overthrow of the Iewish nation and shall most fullie be accomplished at the day of judgement when the wicked shal hear that fearfull sentence pronounced Goe ye cursed into the eternal fire which is prepared for the devill and his angels Then shall they burst forth into these words of despaire Mountaines fall on us as thinking it better for them once to be crushed by the mountains and brought to nothing then for ever to be tormented in flames of hell fire But here I cannot sufficiently wonder at the false and impious interpretation of Lyra Gagnaeus and others who are not ashamed to applie that unto the martyrs saintes in heaven thereby to establish their blasphemous invocation on saintes departed which the scripture plainly attributes unto reprobates despairing of salvation These cryes they wil have to be made by the martyrs under the Diocletian persecution The mountaines the rockes to be the Saintes called mountaines because of their exaltation unto heavenly things Vnto them the godlie in their straights and anguishes shall cry fall on us that is come to us and help us in our persecution Hide us that is protect us by praying unto God for us But what a horrible depravation of scripture is this We know that the godly martyrs in their persecution by prayer fled unto God sitting on the throne unto the Lambe standing in the midst thereof that is Christ the onely saviour But for any worship to be rendred unto fained saintes the martyrs and others of the faithful were altogether ignorant of For what can be imagined more wicked then that the martyrs in their greatest anguishes leaving God Christ should implore the help of the creature against the expresse commandement of God call upon me in the day of trouble c. From the face of him that sits There are three causes of this their great fear and desperation The sight of God the Lamb the day of judgement and an evill conscience Touching the first no marvaile seeing God is a consuming fire the wicked are as stubble which the fire easely consumeth brings to nothing And from the wrath of the Lamb No where in scripture is wrath attributed unto the Lamb but in this place here it noteth that revēging justice proper to God alone XXXII Argum. of Christs deity which the wicked shall tremble at when the Lamb shall pronounce the sentence go yee cursed c. Now here the Godhead of the Lamb is evidently proved seeing Antichrist and his wicked instruments doe and shall stand in fear of none but of God onely omnipotent as is confirmed by the following reason 17 For the great day of his wrath is come This is the second cause of the wickeds horror This great day of God and the Lamb is the day of judgement For in the day of judgement being asked a reason of their ungodlinesse cruelty cōmitted they shal be mute stand ashamed They who understand this great day otherwise then of the last judgment doe groslie deceive themselves But Alcasar applying this to the Iewish people is more ridiculous who would mingle an historie knowen unto the whole world with these propheticall types In the mean while let the reader observe the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his anger evidentlie proving as before we shewed the deitie of Christ For that great day of wrath or of judgements especially of the last judgement is every where in the scriptures called the great day of Jehovah Ier. 30.7 Ioel 2.11.31 Zepha 1.14 Mal. 4.5 Act. 2.20 Now here this day is called The great day of the Lambs wrath And who shall be able to stand The third cause of their trembling is an evil conscience against God Men the spouse of the Lamb. The words are taken out of Ioel 2.11 For the day of Jehovah is great and terrible and who can abide it Even the godlie themselves break forth into the like speeches when they looke upon the rigour of Gods judgements If thou shouldest observe iniquitie O Iehovah who shall stand but this they speake with a filial fear and humbling of themselves and not with horror despairing as doe the wicked To stand in judgement is to rely on the confidence of a good cause and to be absolved or quitted as Cicero saith in his epistles Yesterday we stood well in the Senate Not to stand is to loose ones cause and to be condemned according to the Psalmist the wicked shall not stand in judgement Ps 1.5 so againe the foolish shall not stand in thy sight Psa 5.5 Hence they here cry out Who that is none of Gods enemyes the Lambs shall be able to stand Thus we have heard the Acts of Antichrists tragical end now followes the happie and joyful change of the church the sealed holy ones shal stand before the throne singing to God and the Lamb Salvation bee to our God c. The Argument Parts and Analysis of Chapter VII THe wonders of the sixt seale belonging to the third and fourth Act of vision 2. are continued in this Chapter After the prodigious earth-quake of Antichrists kingdom and the horrible cryes of his supporters under their punishments Now further things are exhibited unto Iohn some to come to passe in heaven and others in the earth In the earth he saw four Angels labouring to hinder the blowing of the windes And another Angel reproving them and sealing of the twelve tribes of Israel a hundred fourty and four thousand saintes in their foreheads In heaven he saw an innumerable multitude before the throne shouting with prayses unto God and to the Lambe one of the four and twentie Elders shewing unto Iohn who they were and their happie condition And thus the second vision is ended The parts are two THe first touching the indeavour of the four Angels and their restraint in the first 8 verses The other containes the harmonious thanksgiving of the heavenly inhabitants and of their felicity from v. 9. unto the end In the former part is set forth the state of the godly under Antichrists kingdome that is howsoever Satan and Antichrist shall labour by all means possible to suppresse the Gospell and tread all things under foot yet some winds shall blow that is some witnesses of the truth shal strongly oppose Antichrist the Lord still preserving certaine
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
our selves of the clemencie Philantropie of God the judge who wils not the death of a sinner but that he be couverted and live for who shall lay any thing to the charge of Gods elect it is God that justifieth who is hee that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Who shall separate us from the love of Christ shall tribulation or distresse or persecution nay in all these things wee are more then conquerours through him who hath looved us in Christ Jesus Secondly it serves to exhort us considering the spirit saith that our accuser is cast out not troden under foot It is true he can doe nothing against us before Gods judgement seat Neverthelesse he ceaseth not to prosecute the suit against us amongst worldly men whome he stirrs up exceeding lie to wrath and rage therefore we must not give our selves to carnall security but watch and pray having alwayes our loines girt that we enter not into temptation Brightman also interprets these accusations historicallie applying them to the reproaches of pagans against Christians who objected to them that they had their suppers like that of Oedipus that they were incestuous persons and adulterers satisfying their lust in common that they were manslayers and conspiratours against princes cause of all publick calamities as Tertullian in his Apologie witnesseth the which calumnies of whom learnt they them but of the devill that old serpent and father of lies Now howsoever this be true yet is it to be taken in a secondarie sence 11. And they overcame him They to wit our bretheren The third benefit of the victorie and argument of joy is the victorie of the Church militant over the Dragon as if they should say Christ hath overcome him we the inhabiters of heaven rejoyce at the victorie Besides our brethren also have overcome therfore let them likewise rejoyce But how have they overcome By the blood of the Lambe Hence it is apparent in the first place The Lamb Michael is Christ that the Lamb Michael is one and the same viz. Christ Iesus Secondly that the war with the Dragon and the victorie over him was chiefly in the blood of Christ his death resurrection and exaltation in regard therefore the Lamb hath overcome the Dragon the godly also have over come him because they have washed and made their garments white in the blood of the Lamb that is they are justified and sanctified in the blood of Christ so that the merit and victorie of the Lambs blood 2 Cor. 5.14 1 Cor. 15.57 1 Ioh. 5.4 is ours He overcomming we overcome He dying for us we are all dead with him To which purpose is that of the Apostle but thankes be to God which giveth us the victory through Jesus Christ. So Iohn in his Epistles This is the victorie that overcommeth the world even our faith By the blood Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or by reason of the blood and it seems to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the blood as Chap. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the will or pleasure And Chap. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the miracles But whither we read it one way or other the efficient cause of our victory and joy is signified viz. the blood of the Lamb that is the death of Christ by which God is pacified the devill overcome neither doth it unfitlie cohere that it be rendred for or because of the blood in regard it sheweth us the meritorious cause for which the victorie becomes ours And by or for the word of thy testimony Vnto the efficient meritorious cause he addes two instrumental cause by which the Lambes victorie becomes ours ONE is the word of the testimonie Rom. 10.10 that is the Gospel not written or set forth in tables but beleeved and hidden in the hart neither beleeved in the hart onely but also professed with the mouth before the world For with the heart man beleeveth unto righteousnes and with the mouth confession is made unto salvation Therefore he saith not for the testimonie but for the word of the testimonie that is for the ingenuous profession of the Gospel of Christ which Iohn familiarly sets forth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimonie And thus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word The other cause is the constancie of martyrdom not fearing to shed their blood for the faith of the Gospel And this is meant by the expression They loved not their soules unto the death that is their life more then death being willing to lay down the same for the glorie of Christ So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they loved not is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they neglected or contemned their life as Brightman hath well observed It is a paraphrase of the constancie of their faith even unto martyrdom for the name of Christ without which constancy the Dragon is not conquered in respect of us not that all are to lay down their lives but all being called therunto by Christ are to be prepared for it For he which looseth his life for Christs cause doth finde it but he looseth it who layes it not down for Christ Now it appeareth that this song of triumph is to bee extended unto the times of the martyrs under the Romane tyrants before Constantine who then indeed put an end to the martyrdoms of Christians Thus much of the Saintes rejoycing containing the first part of the song and first effect of the victory 12. We unto the inhabiters The other part of the song denounceth wo unto the inhabiters of the earth and sea the particle Wo doth denote deadly calamities as before The third wo shall come quickly This shall be the other effect of the Dragons downfall for seeing he could not effect any thing against Michael and his Angels that is against the constant martyrs of Christ who by shedding of their blood a wonder to bee spoken overcame the Dragon therefore he will now poure forth his choller on the children of the earth and sea Inhabitants of the earth Alwayes in this booke the inhabitants of the earth are taken in an evill sense for the enemies of the Church Antichrists associates The inhabitants of the earth worldliâ—â— men and idolaters as we noted on Chap. 3.10 To these therefore the Saintes in heaven threaten woes because of the Dragon to whom also are joyned the inhabitants of the sea Not fishes or Whales swimming in the sea but men living in Ilands and mariners who generally are very profane Thus Satans universal rage both by sea and land is here set forth They adde the cause of the danger For the devil is come downe unto you It is true satan did never cease from raging
that of the Apostle In all these things we are more then conquerours through him who loved us This victory in overcomming the world and the Beast is the faith of the Saints against which the Beast shall never prevaile The same thing speaks Daniel touching the little horne and the issue of the war made with the Saints He prevailed against them saith he untill the Ancient of daies came and judgement was given to the Saints of the most high And therefore the Beast shall not alwaies prevaile against the Saints but at length they shall judge the Beast for his power shall endure no longer then XLII moneths which serves for the comfort of the godly lest fainting under their long-during calamities they should cast away their hope of victory If thou enquire after the time of the warre When the war began it began to be made of old when the Beast first trod down the holy city and tyrannically persecuted al opposers by fire and sword In speciall the warre was at the height after the measuring of the temple which through the great mercy of God was effected in these last times By this warre the Councill of Constance tooke away the two witnesses Iohn Husse and Jerome of Prague and was afterward strongly prosecuted against the Saints by the Councill of Trent and yet is to this day And power was given him over all kindreds and tongues We have heard the declaration and usurpation of the power The universal power of the Beast Now he addes the largenesse and greatnesse thereof for that which in vers 3. was generally spoken The whole earth wondred after the Beast is now distributively spoken Power is given him over every tribe and tongue and nation It is therefore an amplification of his power from the largenesse of the territories in subjection to the Beast His power is universall so as none whither high or low in the Christian world but do either desire or are forced to submit to the Romish yoke Behold here again whither the spirit of God doth not point at the Catholike state of Rome that so Antichrist Christs adversary might be known even by the largenesse of his kingdom Psal 2.6 Psal 72.8 Hebr. 1.2 Rev. 5.9 For as CHRIST is appointed by the Father to be heire of all things from sea to sea He it is that hath redeemed us to God by his blood out of every tribe and tongue and people and nation so on the contrary the DRAGON hath given power to the Beast over every tongue and kinred and nation c. Yet lest we should think that Christ was wholly thrust out of his possession by Antichrist a limitation is annexed 8. And all that dwell upon the earth shall worship him He much amplifies the dignity and worship of the Beast but withall limits the same He shall be worshipped as God in vers 4. it is said in preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have worshipped Here in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship So that the Beasts maiestie shall not be for a short time but shall long endure untill it be fully manifested Notwithstanding the holy Ghost comforts the godly by a twofold restriction first in that he calleth the worshippers of the Beast inhabitants of the earth And therefore none but earthly men shall worship him for the Elect are not the inhabitants of the earth Phil. 3.20 but Citizens of Heaven in regard that their conversation is there So that Gods chosen shall not adore the Beast neither shall their salvation or Christs Kingdom be in jeoperdie but theirs onely who follow the Beast for they shall all of them be cast with him into the lake Chap. 19.20 The other restriction is more expressely set downe viz. that they onely shall worship the Beast Whose names are not written in the Book of life c. that is who were not elected in Christ unto salvation but reprobated unto death before the foundations of the world THEREFORE NO MAN CAN BE SAVED IN THE ANTICHRISTIAN CHURCH because all who are not written in the Book of life shall be cast into the lake of fire and brimstone Chap. 20.15 Let all therefore who love their salvation forsake the Popish Church The names of the Elect are said to be written in the Book of life The Booke of life by an usuall metaphor for we commonly write down the names of such who are deare unto us that we may continually remember them so God having in his eternall counsell elected some to salvation hath written their names in the Book of life so saith Christ Rejoyce because your names are written in Heaven The metaphor also may be understood of the Sonship of the Elect so that to be written in the Book of life shews that they are heires of glory for we know that such are to inherit whose names are written in the last will or testament of men The Booke of life is Christ for in him God hath elected us Therefore it is called the Booke of life of the Lamb that is of Christ because election is made in Christ hence none shall obteine eternall salvation but such who are ingrafted in him through faith the Lamb also is said to be slaine because election includes the blood and death of Christ for the sins of all true beleevers for God hath so decreed to save the Elect as that Christs satisfaction comming in as a ransome for their sinnes his justice might stand with his mercy From the foundation of the world This may be referred either to the next foregoing word slaine or else to the words before who are not written And so Aretas How the Lamb is slaine from the beginning of the world Ephes 1.3 Rupertus and some others take it because of another place not unlike to this Cha. 17.8 They that dwell on the earth shall wonder at the Beast whose names are not written in the Booke of life from the foundation of the world And Paul saith that we were chosen in Christ before the foundation of the World Notwitstanding the spirit doth not without cause immediately joyne the words from the foundation of the world with the Lamb slaine For he would commend unto us the sufficiencie and largenesse of Christs sacrifice in as much as the efficacie of his death and passion is extended to the very first beginning of the world and so unto all the faithfull from Adam untill the end thereof to shew that no man living shall obtaine eternall life except he be redeemed by the blood of the Lamb. But how could the Lamb be slaine before he was I answer 1. Pet. 1.19.20 Gen. 3.15 Heb. 11.1 Act. 9.4 It is true he was onely slaine once on the Crosse some sixteen hundred yeares ago by a reall suffering yet he is in divers respects said to be slaine before 1. in Gods eternall preordination viz. that he should be slaine in the appointed time 2. by promise that the seed of the woman should
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
wicked common-wealth of old Rome Now the truth is nothing can be more vainely spoken And I wonder that the Iesuite when he wrote these things had not considered that he himselfe lived in Spaine where the ancient Moores formerly inhabited IV. He addes from Chap. 16.19 That Great Babylon came in remembrance before God 18.5 Babylons sins have reached unto heaven and God hath remembred her iniquities Therefore saith he towards the end of the world her old sins which hitherto for religion sake seemed to be forgotten shall againe be remembred and punished because of the new and like transgressions added to the former But first not onely things done long agoe are said to come in remembrance before God but also such things as are newly done by an Anthropopatheia for so in Act. 10. The prayers and almes of Cornelius which he daily performed are said to come up for a memoriall before God Secondly albeit his glosse were granted yet there were no need that new Rome should be punished for the sinnes of the old for as much as Popish Rome for these thousand years and more hath abounded in all manner of villanies for which the Lord most justly may take vengeance on her Lastly he flees unto the Oracles of the Sybills But they speak nothing touching the Popes ejection or apostacy of the Romanes from the faith of Christ unto Heathenisme but only touching the destruction of Rome therein agreeing with the prophesie of this booke By all which things it appeareth that whatsoever the Iesuite alledgeth for the upholding of the credit of the Pope it is nothing but a frivolous dotage of a dreaming writer The summe of the place is this That Babylon here threatned with destruction is Rome not of the Pagans which ceased in Constantines time Nor new heathenish Rome the which as the Iesuite feineth shall thrust out the Pope But Popish Rome which a long while hath boasted her selfe to be the Mother of Churches and from whose breasts all the nations and kings of the earth have sucked their errours superstition and idolatry Thus our insoluble argument is no way weakned by the Iesuite but stands firme against the Romish Antichrist But now when we speak of Rome we understand not simply the walled city or palaces towers and stately walkes thereof but chiefly the Pope himselfe with his whole kingdom and power over the Westerne Churches of which afterward in Chap. 17.18 Now why is Rome named Babylon Why Rome is called Babylon lib. 2. cap. 3. hist The cause may be the likenesse that is between them of which OROSIUS Behold saith he the rising of Babylon and Rome is alike their power is alike their greatnesse times good things and also evill But I rather thinke the reason is their likenesse in tyrannny and destruction The old Babylon afflicted the ancient Church Rome the new Babylon hath oppressed the new Church The Old is fallen The New shall fall Babylon is fallen is fallen The doubling of the threatning denotes the certainty and hastning of the destruction Therefore also it is said in the preterperfect tense hath that is is fallen because it shall certainely and suddenly fall like as we say of a dying man that he is dead or the like Neither did the Angell prophesie vainely For even during the preaching of this Angell while Luther I say yet taught a great part of Babylon fell both in Saxony Germany and other neighbouring Countries But touching the destruction of Babylon it followes in Chap. 18. Alcasar againe by his consequence is forced to make blacke white applying the ruine of Babylon to the conversion of heathenish Rome to the faith of Christ making the sence of the words Babylon is fallen is fallen that is is converted to Christ Now who ever heard so great an absurdity The whole context and consent of all interpreters evinceth that the ruine of Babylon signifies not mercy but punishment And therefore so impudent a depravation of holy Scripture is to be rebuked Because she made all nations drinke This reason evidently refutes Alcasars absurdity The cause of Babylons destruction shall be her fornication by which she hath most foully defiled her selfe with the Kings and Inhabitants of the earth for she is the Mother of all whoredomes This fornication as before was shewed is idolatry by a propheticall and metaphorical phrase for idolaters like harlots do by spirituall uncleannes perfidiously violate their faith to God prostrate themselves before their Idols and run headlong into utter destruction as we have largely expounded in our Commentary on Hosea Chap. 1.2 Of the wine of her fornication For the Pope obtrudes his idols on all nations who therefore are said to drinke of the wine of his wrath because idolatry through the corruptnesse of mans nature is more pleasing to all then the true worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a figure when with a little change of a word the sence is wholly altered In the Greeke is an elegant * parenomasia in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Antichrist gave all to drinke of the wine of his fornication so shall all drinke of the wine of Gods wrath because they suffered themselves universally to be drawne aside to the worship of Idols by the pretended authority of the Catholick Church Idolatry is compared to wine because by its sweetnesse and outward lustre it is pleasing unto the flesh and much desired Also from the effect for it makes idolaters madde furious and blinde like as wine takes away the sence of a drunkard The wine of wrath so named from the effect because it stirres up Gods wrath and drawes downe his judgements As also from the efficient cause because God in his anger doth justly inflict blindnesse on the worshippers of Antichrist according to that of Paul 2 Thes 2.11 For this cause God shall send them strong delusion that they should beleeve a lie that they might be damned who received not the truth It might seem the words here should thus be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of her fornication as in Chap. 17.2 The inhabitants of the earth are said to have been made drunke with the wine of her fornication c. because the wine of fornication is opposed to the wine of Gods wrath vers 10. The same shall drinke of the wine of the wrath of God But all copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the wrath c. Not here onely but also in Chap. 16.19 18.23 The use of this preaching The use of this Angels preaching doth plainely respect both the godly and the wicked The godly are exhorted to the duty before published by the former Angell To feare God and not the Beast To give glory to God not to Antichrist And lastly to worship God the Creator of heaven and earth not the Beast or his Image Also in Chap. 18.4 he admonisheth all such as desire to be free of Babylons
doe-tumultuously rage without let or punishment promising to themselves perpetuall prosperity Lest therefore the faithfull should be discouraged seeing the sonne of perdition thus to rage and themselves overwhelmed with divers sorrows and calamities here the last judgement is propounded to John in which shall follow a wonderfull change of things For then the Wheat shall be gathered into the heavenly Barne and the chaffe burned with unquenchable fire This I say is the scope and use of the remaining matter in the Chapter But in the coherence of these things with the foregoing I finde all equally at a stay as not perceiving wherefore the last judgement is here againe represented Touching the Coherence interpreters are troubled seing it was before shewed unto John Chap. 6. towards the end Chap. 11. towards the end and afterward againe in Chap. 16. and most clearely in the end of Chapters 19. 20. Ribera as before Chap. 11 hath nothing to say save that the day of judgement is here described by an anticipation because the context of the things themselves requires that the punishment of the wicked be here described But no reason can be given why these judgements should be so often described and that indeed at the end of every Vision except our method be observed in which we have noted that all the generall visions consist of foure Acts answering each to other This therefore is the true cause why the last judgement is here againe represented because the last Act of the fourth Vision now followeth Let us see the words And I saw This is the last part of the vision The last Iugdement figured out by the Harvest and Vintage The day of judgement is figured out by two types The Harvest and Vintage because there shall be two acts of the same The gathering of the godly into heaven and the casting of the wicked into hell fire The former is set forth by the Harvest in which the wheat shall be gathered into the barne according to the parable of Christ Mat. 13.30 The latter by the Vintage because the wicked shall be troaden downe in the lake of Gods wrath that is be tormented with eternall paines of hell So these types may not unfitly be distinguished Notwithstanding it is not amisse to difference them as the whole and part For the Harvest shall not onely gather the wheat out of the Lords field into the garner but also burne the tares that are gathered as we see in the said parable Mat. 13. Thus the Harvest should represent the whole judgement But the vintage shall cast and tread all the grapes in the lake of Gods wrath Now the godly shall not be cast into this lake for they shall not come into condemnation Ioh. 5.24 But the ungodly onely And therefore by the vintage the punishment of the wicked seemes onely to be represented Thus much of the parables in generall And behold a white cloud The person of Christ the Iudge is gloriously discribed in this verse by foure adjuncts 1. by his forme that he is like to the Son of man 2. by the gesture of body he sits on a white cloud 3. by his habit he hath on his head a Crown of Gold 4. By the Instrument He holds in his hand a sharpe Sicle In these words is no obscurity therefore I will not dwell on them They who deny or doubt as Ribera and Brightman that the Son of man doth here denote Christ because it is not said the Son of man but like to the Son of man Neither with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme in my opinion to ground it on a very slight conjecture For in Dan. 7.13 It is plain Christ is said to be like to the Son of man I saw in the clouds of Heaven as it were the Son of man And Paul Philip 2.7 Being made in the likenesse of men he was found in fashion or habit as a man And Rom. 8. He sent his son in the likenesse of sinfull flesh And Heb. 2.14 He likewise tooke part of flesh and blood and Verse 17. It behoved him to bee made like his brethren In which Phrases the verity of Christs humane nature is not denyed but the priviledge of the Man-Christ is noted that though he bee like unto us in all things yet is he not like us man onely but God also neither as man is he borne a sinner of mans seed but conceived and begotten of a Virgin by the operation of the Holy Ghost being not defiled with any staine of sinne That which they say of the Article is infirme For before also in Chap. 1.13 Iohn saw CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Son of man without an Article standing in the middest of the seven Candlestickes Here he sees him sitting as a Iudge on his Tribunall On a white cloud Noting his divine Majesty For God in the Psalms is often said to be carried and ride on the clouds because of his heavenly power This white cloud is that throne of glory whereon Christ saith he will sit Mat. 25.31 The which throne he himselfe interprets of the clouds of heaven Mat. 26.64 Hereafter yee shall see the Sonne of man sitting on the right hand of power and comming in the clouds of heaven according to that in Dan. 7.13 The crown of gold on his head is the ensigne of his Kingly Majesty In Chap. 19.12 he hath many Diadems on his head and on his thigh a name written The King of kings and Lord of lords The Beast also had crownes on his hornes but not of gold and ten onely This Iudge therefore is more powerfull then Antichrist and all tyrants for with an iron rod he will crush all adversaries as a potters vessell in the day of judgement The sharp sickle of a reaper which is in his hand to wit in his right hand denotes Christs judicary and divine power to whom it is as easle to execute his judgement on the whole earth as for reapers with a sharp sickle to cut down the ripe corne ANDREAS the sickle saith he is a symbole of consummation for Christ himself cals the end of the world a harvest Mat. 13. 15. Another Angell came out of the temple This Angell and the other two comming forth out of the temple and altar vers 17.18 are not preachers of the Gospell as Brightman supposeth for at the harvest and vintage of the last judgement preaching shall cease but it is one of the chiefe Ministers of Christ by whom he will execute the judgement He comes out of the Temple to wit of heaven as vers 17. before Chap. 11.19 By and by another comes forth from the Altar of Heaven which is visionally to be taken because properly there is no Temple nor Altar in heaven but formerly in Ierusalem it was fashioned and made according to the heavenly patterne The great cry of the Angell saith ANDREAS denotes the common supplication of all vertues desiring to see the glory indeed of
the first of the three angels flying through the midst of heaven evangelized to the inhabitants of the earth saying with a great voyce Fear God c. Chap. 14. ver 6. And the pouring out of the vials should be the preaching of the Gospell which worketh indeed in the elect the fear of God joy and life 2 Cor 2.15 but to the marked ones of the Beast it occasioneth sores diseases and death as the Apostle foretold That the Gospell should be a savour of death unto death to them that perish This sense Ribera the Iesuite likes not of Because it is not the worke of Preachers to inflict plagues but to foretell and denounce them Riberas opinion examined and to deterre men from their evills But these Angells saith he do not foretell the plagues but inflict them Therefore they are true Angells by whom the Lord inflicts plagues with he doth not by the Ministers of the Gospell But these things are not solid For first these Angells are not said to cause the plagues but to poure out the vialls of Gods fury Therefore properly the plagues were caused by the wrath of God The angels were onely ministers of the pouring out which lets not but that it may metaphorically be understood of the publishing and denouncing of the wrath of God As God therefore by his ministers saves some and condemnes others so also he inflicts these plagues by their preaching Secondly How farre ministers of the word are said to cause plagues it is not absurd to say that the Preachers of the Word do inflict plagues because they communicate in the worke of God which he executes by them Therefore they are said to beget and to save them that heare them because in this worke they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-workers with God They are said to forgive sinnes because in the name of God they declare and confirme the remission of sinnes to them that repent 1 Cor. 4.15 1 Tim 2.16 1. Cor. 3.9 Ioh. 20.21 Why then may they not also be said to strike the wicked with plagues and condemne them as being Co-workers with God that doth the same certainly in Chap. 11. ver 5. the two witnesses slew their enemies with fire that came out of their mouth and they had power to smite the earth with all manner of plagues as often as they would And therefore the Iesuites reason doth not weaken the former opinion that they are preachers of the word neither doth he solidly prove the contrary that they should be reall Angells forasmuch as God doth equally dispense his judgements as well by the preachers of the Gospell as by Angels although in a divers manner What then Who the Angells of the seven trumpets of the seven vialls are I so judge touching these seven Angells of the Vialls as of the seven Angells of the trumpets The six former might denote preachers because at the sounding of their Trumpets the temporall events there described did happen But the seventh could not because he openly denounced the last judgement as present Chap. 10.7 Chap. 11.15 he therefore was that Archangell by whose voice and Trumpet the dead shall rise up at the comming of Christ 1. Thes 4.16 1. Cor. 15.52 now this no preacher can do So likewise these six former may signifie ministers of the Word because during their Vialls the marked ones of the beast shall be smitten with these plagues in this life But the seventh proclaiming the consummation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done cannot be any other but that Archangell the chief Herauld of Christ the judge neverthelesse as before I noted there is no necessity to fasten on this exposition for the angells which Iohn saw were so in appearance and ministers of the plagues in a Vision by which representations God shewed to Iohn what he was about to doe what kinde of plagues he would inflict on antichristians towards the time of the measuring of the Temple and Reformation of the Church But there is no necessity urging us to affirme that he precisely shewed unto him the manner and persons that is how and by whom he would accomplish the same III. Touching the Plagues that followed the pouring out of the VIALS LAstly touching the plagues it is demaunded whether they are properly or allegorically to be understood and whether they are to fall universally on all antichristians or on some onely and in what time every one of them is to be inflicted and after how long time one is to follow the other The two latter of these questions touching the time are more curious then profitable seeing they can hardly be defined by the understanding of man further then hath been formerly spoken of the beginning and end of the vialls Whence it is most certaine that Antichrist shall reigne much longer then foure Yeeres For the other question on whom they are to be inflicted whether universally on all or on some onely we shall learn by the severall vialls Lastly it were in vaine generally to dispute touching the quality of the plagues seeing we shall more rightly understand every of them apart in their places Ribera indeed thinkes that all of them are to be taken litterally because these plagues are like to those of the Aegyptians which happened not metaphoricallie but litterally him Alcasar refutes and interprets the plagues mystically yet however it sufficiently appears there is an allusion unto the plagues of Aegypt notwithstanding neither are they all alike nor would a litterall sense hence follow for the history it self is one thing and a Vision alluding to the history another In the History all those things happened really to the sense in the Vision all these things are aenigmaticall as the Angells Vials pouring out c. And therefore wee may not doubt that the plagues also are aenigmatically set forth Now we will speake of every of them in order CHAP. XVI The first Part of the Chapter A Command touching the pouring out of the Vialls 1 And I heard a great voice out of the Temple saying to the seven Angels Go your vvayes and poure out the seven Vials of the vvrath of God upon the earth THE COMMENTARY I. ANd I heard a great voyce The Angells having received the Vialls full of Gods wrath in Heaven do not hasten to poure them out but wait for a heavenly Commandement to doe the same for the ministers of God neither do nor indeed may do any thing against the wicked of private affection but in all things are to containe themselves within the limits of their vocation that so they may righteously execute the judgements of God John therefore heard A great voyce that is vehement and terrible like as he heard Chap. 1. ver 10. and Chap. 6. ver 1. Chap. 11. ver 12. and doubtlesse it was the Lamb or of God sitting on the throne as chiefe moderator of the plagues Out of the temple which ere while was filled with the smoake of the
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
and sufficiently bin punished And Zach 9.12 he promiseth to the new Church double happines or double benefits in respect of the old Church Even to day doe I declare that I will render double unto thee So here Double unto her double for punish her sufficiently according to her deserts In which sense also Christ saith Luk. 6.38 Good measure pressed down and shaken together and running over shall men give into your bosome Wherfore he wills not that the punishment should exceed measure Vnto the third It is a malicious cavill from the aequivocation or double meaning of the Phrase for to render double unto Antichrist according to his workes is not to recompence his wickednesse with twice as much wickednesse for the heavenly voice cannot command sin but to inflict double punishment on him For the works of Antichrist wherwith he afflicts the godly in respect indeed of himselfe are most vile sins but in respect of the godly afflicted by him they are but sorrowes and torments which only they are commanded to double to Antichrist for thus God himselfe interpreteth it ver 7. how much she hath glorified herselfe and lived deliciously so much sorrow and TORMENT give her 7. Because she saith in her heart The Pompe and riot of Rome is so plainly set forth as the chief cause of its destruction as that it cannot be denied but he speaketh of Popish Rome who in the foregoing words is commanded to be brought low by sorrow and torment by how much she had glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herselfe by pride and deliciousnes Now what Nation or City in pompe glory deliciousnes is equall to Rome She alone these thousand years hath gloried to be Head of all Churches in Christendome The Pope hath made himself Vniversall Bishop from whom the whole world is to receive Rights and coactive Lawes Which arrogancy Gregory I. expressely attributes to Antichrist saying I confidently say that whosoever calleth himselfe or desireth to bee called VNIVERSAL PRIEST in his exaltation is afore-runner of Antichrist because by pride he sets himselfe before all The pride therefore and arrogancy of Rome is nothing save the Antichristian Monarchy of the Pope of Rome He indeed boasteth to have received the same of CHRIST But here the Holy Ghost makes him a lyar For Babylon hath glorified herselfe That is hath usurped and taken the same unto her by wicked devices with all deceitfullnes of unrighteousnes And therefore the Lord who is an enemy to pride will justly cast her downe by how much shee hath exalted herselfe according to that saying Luk 14.11 1. Pet 5 6. Whosoever exalteth himselfe shall be abased And that of Peter God resisteth the proud This pride of the Romish Sea doth most manifestly appeare by her shamefull boasting and Thrasonicall lifting up I sit a Queene and am no Widow and shall see no sorrow It is an allusion unto the boasting of Ancient Babylon with which the Lords upbraides her Isa 47.8 Thou sayest saith he in thine heart I am and none else besides mee I shall not sit a Widow neither know the losse of children Thus Babylon gloried because of the Monarchie as having none equall or superiour in strength and power but like an Empresse had all Provinces and Kingdoms under her neither could be endammaged or overthrowne by any The vanity of this arrogancy God doth there reproove and the event confirm'd it for not long after she was overthrown by Cyrus and the Persians The pride of the Romish Sea is no lesse Not only saying in her heart but publikely boasting so much Now the words here are a proper Mimesis or imitation of the words by which the Popes of Rome and their flatterers have hitherto bin accustomed to glorifie themselves I sit A word proper to the Pope for he boasteth that he sits that is reigneth and Commands in the Chaire of Peter the Apostolicall Seat Namely to manifest that he is the Sonne of perdition who as the Apostle saith 2 Thes 2.4 SITS in the Temple of God thus this Angell sheweth him sitting on the Beast that is like Antichrist swaying the Romane Empire I sit a Queene And this is proper to Rome for she boasteth that she is Lady Staplet Relact Princip Edit Anno. 1596. or Queene of all Churches and Kingdomes In signe whereof they paint the Church of Rome sitting as a Queene on a Throne Crowned with a royall Diadem holding in her right hand the Booke of Decretalls with a Papall Cope on it in her left hand two Keyes crosewise treading under her feet the Heretickes Luther and Calvin with their Bibles Is not this to sit a Queene My Anonymus thus I sit as a Queene to wit ruling all and exceeding all in the riches and glory of the World and therefore I am a Queene as well in secular honour as in spirituall dignitie And am no widow This also is Romes language who boasteth that as she is Mother of Churches so the Spouse of Christ whom Christ will never forsake who can never erre be defiled or slip to wit having the Holy Ghost as friend to the Bridegrom allwayes to preserve her Chastity Anonymus as though he had been living in our times Thus I am no Widow Although the greater part is turned to Christianitie and gone from mee because as yet a great part of Christendome holds with mee and I have singular consolation in the Subsidies of Simonists And shall see no sorrow Either by losse of children or any other calamity This boasting also is proper to Rome whose Parasites would perswade all men That Rome is the Church built on the rocke against which the gates of hell shall not prevaile that she is Peters Boate which may be tossed hurled shaken with the winds but cannot be sunke by the waves Hence Bellarmine gives two notes of the Catholicke Romane Church The prosperity of the defenders and unhappinesse of Romes adversaries Anonymus And shall see no sorrow which my adversaries threaten shall befall me in Hell The summe is That this Cathedrall Queene is the Romish Seat the Lady of all Churches Kingdomes Bishops and Kings Now how truely she boasteth that she shall allwayes be free from widow-hood losse of children and sorrow let us hear further 8. Therefore shall her Plagues come in one day The pride and security of Rome is here reprooved by a deadly sentence pronounced by God after the manner of a Iudge as it were on the Tribunall And 1. he shews the equity thereof 2. Swiftnesse 3. The grievousnesse 4. The necessity The judgement shall be just for it shall be inflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore that is because of the pride riot and sins even now reckoned up and confessed He will most swiftly fall upon her in her security for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one day which is taken out of Isai 47.9 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one houre as it is in ver 10. shall her plagues come she shall not bee besieged
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
denyeth that this signification is agreeable to Christ is absolutely false and hereticall viz. that many things are more ancient and later in age then Christ For according to his Deity Christ pronounceth himselfe to be Alpha and Omega the beginning and the end the first and the last as beeing the onely begotten of the Father before the Mountaines were setled Nothing therefore is more ancient and later Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then Christ God-Man Fourthly he thus Syllogiseth Relatives are together by nature The son is a Relative having a correlative Father Therefore the Son cannot be before the Father and so neither the first and the last ANSWER I. It was never affirmed that the Sonne was before the Father II. The adversarie overthrowes himselfe with his Sophistrie for if Relatives are together by nature as indeed they are then verily God the Father and God the Sonne are together by nature But the Father by nature is the first and last that is eternall Therefore also the Sonne by nature is the first and last For the Father was never without the Son FIFTLY he dallieth out of Martiall that these words signifie the esteem or worth which men put upon a thing so that which is most excellent is called First and Alpha that which is most vile is called Last and Omega in which signification Martiall should have said Lib. 2 Epigr 57. Lib. 5. Epigr 27. Ioh. 14.28 Ioh. 01.29 Non ipse Codrus Alpha penulatorum And againe Quod Alpha dixi Codre penulatorum te nuper But yet that this signification cannot be applied to Christ both because the Father is more worthy then he himselfe confessing it My Father is greater then I as also because it should follow if Christ bee called Omega that he is the vilest and most abject of all things ANSWER 1. Martiall calleth Codrus Alpha Penulatorum by a poeticall taunt or scoffe not as being the most excellent but the chiefe or first of beggers that is poorest according to the Proverbe CODRO PAUPERIOR poorer then Codrus But whatsoever he may say touching Alpha where hath the Hereticke ever read that Omega is put for that which is most vile And though hee had read it will hee interpret the Divine Revelation by Martiall a scurrilous Poet II. Howsoever this signification is taken it is false that it is no way to be applied unto Christ For Christ is Alpha because according to his Deity hee is most excellent the beginning and the first of all things And Omega not as the vilest but because he is the end and last of all things for so he himselfe interpreteth the same That the Father is more worthy then Christ in respect of the assumption of the flesh it is true according to which hee himselfe said Ioh. 10.30 Ioh. 14.10 Ioh. 5.23 The Father is greater then I in respect of his Deity it is false for in this respect hee saith I and the Father are one I am in the Father and the Father in me The Father hath given all judgement to the Son that all men should honour the Son even as they honour the Father Wherefore as the Father and the Son are one by nature so in honour and dignity for which cause above Chapter 4.11 5.11 the Church-Triumphant ascribes to God and unto the Lambe the same honour glory and power Sixtly he reasoneth from the Metaphysickes That these words the FIRST and the LAST signifye the cause But Christ as the Trinitaries confesse thus the Hereticke termeth Orthodoxe Writers hath a cause Therefore he cannot be called the FIRST in this sense ANSWER 1. Nothing is more frivolous then this kinde of Logicke for there are foure termes in the Syllogisme to signifye the cause and to have a cause being put for one which are not one in the least and from two affirmatives in the second figure he inferres a negative then which nothing is more vaine II. The major is not true but of God being absolutely the first and the last the beginning and the ending and therefore he is truely the first and last cause of all things and so likewise of Christ saying absolutely of himselfe I am Alpha and Omega the beginning and the end the first and the last and therefore the first and last cause of all things but of all others it is false For of what are Alpha and Omega the cause Is it of the Letters that are betwixt them And suppose that the first man may in some sort be said to bee the cause of others of whom shall the last man be the cause III. The assumption unlesse it be understood with limitation is false also for we confesse that Christ hath a cause not absolutely but according to his humanitie beeing according to his Deity the creating cause of all things with the Father For all things were made by him and without him was not any thing made Ioh. 1.3 that was made Neither hath he any cause unlesse improperly by understanding the cause of the beginning of eternall generation from the Father otherwise the Son should be the effect of the Father which is false For God created all his effects or works in the kind of substance in the beginning of time Ioh. 1.1 Prov 8.25 Mich. 5.2 But the Son he created not in the beginning of time for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in this beginning but begate him from eternity I was brought forth saith the wisedom of God before the mountains were setled Because his goings forth were from of old from everlasting Thus therefore let the Hereticke learne to correct his Paralogism or deceitfull arguing least he faile in the forme Hee that hath a cause is not the first and the last as the cause Christ hath a cause Therefore he is not the first and the last as the cause Thus the whole is granted touching Christ in respect of his humanity But in respect of his divinity in regard whereof he saith of himselfe I am Alpha and Omega the beginning and the end the first and the last the consequence is denyed because of the aequivocation of the word Cause or the assumption is false Furthermore he saith a thing is said to be first which is by nature before the rest Christ is not before the Father because correlatives are together by nature Therefore Christ is not the first after this manner ANSWER This we willingly grant of Christ according to the flesh but according to the Deity the adversarie dallieth by foure termes because before other things and before the Father are two termes or the major universally taken is false for in this signification he is not the first who is before God else God also should not bee the first by nature because God is not before himselfe But he which is by nature before others in whose respect he is said to be the first to wit before all creatures Besides wee may as before retort the adversaries weapon upon himselfe Correlatives are by
Popish Rome is the woman sitting upon many waters 443. And the seat of Antichrist 444. Popish idolatry is fornication 456. The Powring of the first Viall on the earth 378. Of the second Viall 380. Diverse opinions about it 381. Of the third viall and divers opinions about it 382. Of the fourth Viall 385. Of the fift Viall 388. Of the sixt Viall 390. Of the seventh Viall 398. Power received from the Dragon 298. Six effects of the Beasts power 308. 309. Preachers of Gods word how they inflict plagues 376. Praedestination must be taught though many abuse this doctrine 584 The Praerogative of being the first fruits to God is an allusion unto the first fruits of the Law 336. Praetence of Antichristian tyranny is false 241. The vain pretence of Idolaters 242. Priesthood common to all the faithfull 14. Priscilla a false Prophetesse 49. Priscillian declared an heretick by the Pope 129. The Prison is put for all kinde of torments 40. Priviledges of Antichrists marked ones expressed in the Bull of Pope Martin V. 314. Promises how far they become debts 250. The Prophets and Apostles wrought not miracles by their own power 50. To Prophesie again 208. To Prophesie is to Preach Propheticall and Apostolicall Doctrine 224. A Prophesie of the future condition of the Godly under Antichrist 121. A prophesie found in the house of the Governour Salezianus 440. The Prophesie why sealed 583. A Proverbiall description of the ungodly despairing 133. Punishments of the wicked 251. 252. Purgatory 357. Puritie of the Saints whence it cometh 90. Q. QVadratus a disciple of the Apostles 64. A Question concerning the order of the Revelation 365. Quintilla a false Prophetesse 49. R. REligious worship of Angels expresly condemned in Scripture 9. Religious worship unto the Creature simply denied 582. It being a most horrible unpiety 486. The Reasons of the Angel against the worship of Angels cannot be taken away by Idolaters 486. The Red horse is the Church of Martyrs 110. On whom Christ is said to ride 111. To Render the double to Antichrist how it agrees with Equitie and Justice 461. 462. Remedie of pride 77. 78. Repentance described 34. 49. If true comes never to late 79. Why it is necessary 387. Representation of the state of the Primitive Church 106. Reprobates divided into Eight rancks 555. 556. The Rest of the dead who 517. The Rest of the womens seed who they are 279. Their Epithetes ibid. The Revealing of future things is proper to God alone 3. The Revelation It treateth of future things 5. How Iohn received it ibid. It was written by the Evangelist John ibid. It is an holy canonicall book of divine scripture 6. Containing excellent doctrines precepts and promises of the Churches deliverance and of the marriage of the Lamb 6.7 It hath many phrases proper to it self and excelling 8. Where John saw and wrote the same how and on what day 18. 19. Whither the whole was revealed in one Lords day 20. Revenge in the Saints how it can stand with piety and charitie 461. 462. Reward due and not due 586. Reward of the just is blessednes of the unjust exclusion out of the heavenly city 591. 592. Reward in heaven or degrees of glory may be different seeing there shall be degrees of punishment in hell 71. Rewards propounded unto them that overcome 72. Of whom there are three rancks 249. Ribera taxed 14. 20. His opinion of the four Angels 137. His argument not solid 138. His litterall exposition cannot stand ibid. His opinion of the Angel with the Censer 153. His reasons answered 154. His salving of Papall Rome 346. His eschappatories answered ibid. His new fiction in the Popes behalf refuted 347. His reasons touching Romes falling away examined 348. He commits crimen laesae majestatis against the Pope ibid. Contradicts himself and actuseth the Pope of extreme negligence ibid. His fiction refuted 409. 410. 411 c. His false opinion of the beast refuted 416. With the common opinion of expositors about the same ibid. His quaere why evill spirits rather frequent the deserts then populous places 455. The true cause thereof laid down by the Author ibid. Ribera refuted 514. He refuteth Bellarmins fiction 535. He confesseth the Pope shall be thrust out of Rome 441. A Ridiculous Etymologie of the word Apocalyps 3. The true Etymologie thereof ibid. Rivers and fountains are the breasts of the Sea 383. Romane Legions of how many soldiers they consisted 132. Romane Merchants buy and sell the souls of men 456. 457. Rome had no Epistle sent her from Christ and why 22. She is the calamity and destruction of the Christian Church 215. Her relapse to Paganisme 347. She must be burnt not before but after Antichrists comming 441. Whether Antichrist shall be abolished at Romes burning ibid. The Ruine of Old and New Babylon set forth by the same type 470. Ruine of the tenth part of the great city 245. The Rule of Articles with the Greeks is not alwayes observed 100. 307. 406. 410. 437. The Rule of finall causes 448. Rupertus opinion of the four Angels 136. He by winds understandeth teachers of Christian belief 138. His opinion of the Angel with the Censer 153. S. SAbinian a proud Bishop 127. Sackcloth of hair 127. Signifies Romane traditions 128. The Saints weaknesse at the beholding of the Divine Majestie 25. How farr the Saints may fall away how not 34. The Saints shall with Christ judge the world 104. How they require vengeance on the wicked 120. They may not be called upon neither do intercede for us 122. nor pray for the Church Militant 147. The Papists transform them into tutelar Idols ibid. How the Saints have right to Christ 591. Saladin Emperor of Egypt 190. Saphyr a Gemme of India 564. Saracens invading the provinces of the Romane Empire 186. Sardica a city of Illyria 54. The Sardine its colour and vertue 87. 565. Sardonix 565. Satan His proper domicile 44. He dwelleth in the children of disobedience ibid. His casting down into the earth is mysticall 266. 267. His Epithetes ibid. His action against the Saints 269. Why he was bound 502. 503. How he must be let loose again 505. 531. His twofold attempt 531. The Scripture must be read of all 583. It s twofold effect 584. The Scriptures are authentick and perfect 596. The Sea of Chrystall is the world 90. Diverse opinions about it 91. Why a third part of the sea was turned into blood 160. The Sea swalloweth up the great mountain 161. The Sea out of which the Beast ascended 288. The Sea of glasse is the world of wicked men 368. Why said to be of glasse ibid. The Sea into which the second viall was powred 381. The Sea renewed 551. The Sea-beast who it is according to Pareus 287. Seales their twofold use 97. The generall signification of the seales 107. The Seal of the living God 140. imprinted on the Elect 141. 142. The Sealed ones distribution according to the severall tribes of