kings that we read of to be persecuted or to shun these tyrants Besides the following words hide us and fall upon us are not expressions of the godly groaning under the crosse but of the wicked dispairing for feare of wrath as the cause annexed shewes for the great day of his wrath is come which cannot be possiblie understood of the day of the Diocletian persecution Others therefore have thought that these things appertaine to the last times and the punishments of persecutours So Andreas The kings saith hee and all the princes rich men c. shall rather desire to be hid in mountaines rocks and caves then to feele the wrath and scourges of the Lambe which at Antichrisis comming shall overwhelme those miserable men Or certainely they shall thus greatly quake for feare of the judgements prepared for them after the resurrection of the flesh which never shall have an end Therefore this fourth Act of the vision concerning the final punishment of reprobates is briefly annexed to the matter going before and answereth successively to the third Act howbeit neyther this nor the third is yet fullie ended in this Chapter as before we noted For as the third Act hath two parts the first setting forth Antichrists tyranny over the Christian world in the three former verses the other his restraint and the sealing of the elect afterward described in Chap. 7. So likewise the fourth Act consists of two parts both full of joy and consolation to the Church the first whereof describeth the final and universal destruction of the wicked in the three last verses of Chap. 6. The second sets forth the happy condition which the saintes shall enjoy with the Lambe in heaven from v. 9. of Chap. 7. unto the end thereof Now we come to handle the punishment of the wicked the which here is but briefly touched but afterward more largely set forth in the following visions The generall doctrine is this that however the wicked for a while oppresse and afflict the Church yet they shall one day finallie perish their rage cruelty in seeking to destroy the godly shall turn to their utter overthrow ruin for ordinarily injury goes before destruction Now the reason hereof is because God is just will not suffer their crueltie to goe unpunished And also he is omnipotent and able easily to cast downe the kings of the earth which have risen up against him to bee short he is faithfull and true to performe the promised deliverance and glorie unto the saintes Now here is described 1. The condition of the adversaries 2. their trembling and despaire and thirdly the cause thereof And the kings And here is not so much copulative as continuative or adversative for then the kings or but the kings c. For it signifies the effect of this great Antichristian earthquake we have not in this place neyther Antichrist nor his false prophets and parasites by whose fraud he was advanced here named not as if they should go unpunished but because their destruction is purposely more manifestly described in the following history and especially in the fift and sixt visions by many fearfull expressions These here are named kings great men rich men tribunes and mightie men and all bondmen and freemen that is both high low all of the laicks as they call them of what degree soever who have been instruments eyther by their authority or wealth to advance Antichrist to that hight of tyrannie and cruelty or who for the establishing of his power have drawen the sword or been helpfull in making or kindling of the fires wherin the martyrs were burnt But this also is to be extended more largely unto al the enemies of the Church even from the beginning of the world Who these kings and great men are viz. as well such as persecuted the godlie under the law as Nimrod Pharaoh Saul Ahab Nebuchad-nezar Antiochus c. as those under the Gospel viz. Herod Nero Domitian Trajan Severus Decius Diocletian Julian Valens and whosoever else have bent their bow against Christ and insulted over his truth or at this day doe seek to uphold Antichrist But in the end an unhappy and lamentable destruction shall come upon them Before we come to treat of this great catastrophe I againe desire the reader not to thinke it strange that we expounded the mountains Ilands spoken of in v. 14. to be kings and nations though it seems that they are here onely expreslie named For before they were more obscurelie and restrainedly set forth by the names of mountaines Iland moved out of their place by Antichrist that is by him seduced shaken and subjugated but here in generall is prefigured the overthrow of all enemies eyther under or before Antichrists time This also by the way we may take notice of that Andreas understands by kings of the earth them whose power and studie onelie is in and about earthlie things as having nothing to doe with Christ heaven Chief captaines Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying captaines over thousands such as among the Romans had the chief charge over souldiers for in a Romane Legion which consisted of seven thousand and somtimes more there were ten bandes of souldiers whereof the first bande was the greater having 1105 footmen and 132 men of armes and properlie such as had charge over this bande were called chiliarchi collonels or chiefe captaines Vegetius lib. 2. de re milit cap. 2. 6. Every bondman and every freeman that is all other enemies of inferiour ranks who were strong to shead the blood of the saintes and to persecute blaspheme the Gospell now fearfull indeed shall be the end of every one of them as it followeth And hid themselves in the dens Wee read that the godlie in times of persecution often fled into mountaines woodes and deserts hidings themselves there for fear of tyrants as the historie of the Machabees and others witnesse But here not the godly under persecution but the persecutors themselves are spoken of as is plainly to be gathered by what followeth they hid themselves in dens that is they now shall doe that themselves which formerly they constrained the saintes to doe it signifies their extreem fear and perplexity as not knowing where to turn themselves for to finde any succour Now their kingdoms palaces fortresses and munitions of warre now their armies legions militarie bandes c. cannot helpe them but in vain doe they fly unto dens rocks which shall not be open to receive and hide them And therefore they shall despairinglie cry Ah fall on us and hide us The voyce of men without hope of mercy and salvation and wishing that which no wise man would desire to wit to be crushed under the mountaines and miserablie brought to nothing This is a proverbial description of the wicked despairing by which is intimated that such shall be the horrible appearance of things as that they shall an hundred times rather desire any cruel
the superstitions inchantments magical devilish arts which have been spread by Bishops Monkes among the common sort of Christians Nor of their fornications The fourth is their fornications adulteries all manner of filthinesse wherein the Clergie lived under their impure unmaried estate Nor of their thefts The fift is their thefts sacrilege rapine not so much committed by civil as ecclesiastical persons who by pious deceits that is most foule impostures and pretence of religion devour widowes houses exhaust the treasuries of Princes and great men draw into their hands by hook and crook this worldly wealth These were the sinnes for which the Lord by Saracens and Turkes punished them of the East to the end that their bretheren of the West guilty of the same sinnes might take warning by their example repent But what followed They repented not He foreshewes by the spirit and reproveth not to speak of them in the East still remaining in their filthinesse the obstinacy of the Papists who openly pollute themselves with the like idolatrie mâ—rthers sorceries fornications thefts even unto this day insomuch that whosoever opposeth and reproveth these things in them is accounted an haereticke and enemy of the Church Their idolatrie is manifest for in all their temples highwayes The idolatrie of Papists porches and corner of streets they set up idols the workes of mens hands images of God of Christ Marie and the Saintes before which whoever will not fall downe and religiously worship is accounted an haeretick condemned to the fire They cannot abide to have them termed idols but images set up in and by them to worship God Christ and the Saintes But in truth herein they worship the devill for God will not be worshipped by images Now whatsoever is externally worshipped in a religious way is an idol and all idol worship is don not unto God but unto the devill indeed the description here of idolaters doth plainly convince them for doe they not serve idols of gold silver stone c. which can neither hear see nor walk an egg is not more like unto an egg then the idols of Papists and of the heathens resemble each other And touching their murthers we need goe no farther then to consider the innumerable companie of Martyrs put to death by them As for sorceries and all magicall arts to whome may these things be applied but to the Papists for in the reformed Churches now of a long time the impostures of the devill and magicians are rooted out For fornication adulterie pollutions sodomy they are beyond measure committed by the Popish clergy for howsoever marriage is honourable among all men yet to them it is not permitted But sodomie hath publickly been disputed for yea commended in rime by Iohannis de Casa Archbishop of Benevent what multitudes of whores and strumpets are there at Rome how great is the gaine which thence comes unto the Pope It appeares by records that by them his treasurie hath of late been augmented fourty thousand ducats To be short who is ignorant of the thefts rapines and simonie of the Romanists or who is able possiblie to describe them Their taxes and annales which are in print doe openlie shew the same so that the Papists are altogether guilty of the same evils for which they of the East were destroyed what remaines then but that a like punishment will surely befall them Thus in the conclusion of this Chapter wee are taught First what was the cause of the great calamities befalling the Eastern world and how the greater part of the Romane Empire was brought under the Turkish yoake namely their idolatrie and much other wickednesse going along with it for as the idolatrie of the Balaamites and of Jeroboam the sonne of Nebat caused the overthrow of the two powerfull kingdomes of Israel and Iudah by the Assyrians Chaldaeans So it is manifest that idolatrie other sinnes thereon depending have occasioned the destruction of whole Empires and many mighty kingdomes and provinces of the Christian world as Aegypt Palaestina Damascena Syria Asia Cyprus Thracia Armenia Mysia and part of Hungarie So that it is not come to passe by chance that the Tuâ—kes have and still doe afflict Christians but the Lord in his just judgement useth as a strong rod in his hand to punish their impiety Secondly what is the end of the calamities inflicted not as if God would destroy the Church but rather to provoke both the idolaters thus punished and others also guilty of the same sinnes unto repentance For the Lord desidereth not the death of a sinner but that he repent live Thirdly The Papists draw the Turkes armies on Christians here we are plainly taught who they are that hitherto have and still doe draw the Turkes upon the neckes of Christians to wit the worshippers of idols of gold silver wood and stones But who be they are they Iaponians Canibals or Brasilians I affirme no For howsoever it be granted as these say that these are worshippers of devils yet not they but ours are threatned to be punished by the Turck Tattarian forces but it may be demanded Are not they of the reformed religion worshippers of idols I answere no but rather they have quite banished the same shanning all manner of idolatrie as the pest But your temples oye Papists your Cells Altars and Highwayes abound with images of gold silver wood stone there is no corner but ye may se one or other-beeing prostrated before the image of Marie Peter or Paul thus mutters holie Marie 5. Peter S. Paul pray for mee have mercie on me save me c. Will yee deny that you have not been the cause that the Turkes for these sixteen yeeres have wasted the borders of the Christian world what madnesse is this that ye should stirre up Christian Princes to conquer the Turke having drawen him on your neckes by your idolatrie and made him invincible unto this day It is time therefore that at length yee seriously thinke of these things repent of your sorceries thefts fornication before the revenging hand of God destroy both you and the rest of the Christian world for these your abominations Fourthly we are taught that probablie the rest of the Christian world shall suffer the like judgement because the Papists are so farre from repenting of their idols and other wickednesse as on the contrarie they strongly maintaine the same and whosoever opposeth them therein they condemne as heretickes persecute them with fire and sword what remaineth therefore but that the same armies who by Gods commandement have killed the third part of Christians for their wickednesse should at length also come into these parts to kill the rest for the like evils For it is a constant rule that they that commit like evills are worthy of like punishment So that without doubt the horrible idolatrie of Papists will in short time draw the Turkish armes on the rest of the Christian
not simply disapprove of this propheticall sense especially seeing the Iesuits themselves begin to prophesie of the destruction of Rome and banishment of the Pope as before in Chap. 14. I shewed out of Ribera For though the Turke sit still yet certainly Christian Kings and Princes will put their hands to this worke of God for to thrust the Pope out of his nest as Iohn Chap. 17.16 doth not obscurely intimate Notwithstanding if it be thought more agreeable not to restraine the Throne of the beast to the City Rome but rather to understand the same of his whole Kingdome which is said to be darkened because in the Egyptian Type for it is a plain Allusion unto the ninth plague of Aegypt not onely Pharaohs royall Court Ex. 10 23 but the whole land except the dwellings of the Israelites was overwhelmed with most thick darknesse three dayes together I see not to whom I should rather assent then to our foresaid interpreters who expound it of the darkening or totall darknesse in which Antichrist hath deeply involved and plunged the Christian world these thousand yeers which shall wholly be dissipated by the cleare light and preaching of the Gospell How the beasts king dome is darkened The darkening therefore of Antichrists Kingdome is not a bringing in of a new darkenesse for his kingdom was never inlightned with the light of true doctrine But began to be darkened even from the first after that the smoake of the bottomlesse pit had filled all parts and places thereof with a most grosse myst or blindnesse although the world in regard of its externall lustre thought it to be most bright and shining But the full manifestation of the darkenesse and dispelling of the smoak shall be a fatall darkning unto Antichrist when the most cleare light of the Gospell shall breake forth and shine in all parts of the world for then the beasts abominations shall be layd open to the view of all men whereupon many shall desert him his glory shall be obscured his authority despised and his Kitchin grow cold This plague shall be more grievous then the former or certainly an extreame encreasing thereof for then the beast shall be neerest to utter ruine of which more afterward And they gnawed their tongues Now follow three secundary effects of this Viall on the Vassalls and Worshippers of Antichrist First they gnaw their tongues By which proverbiall Speech is noted the extreame rage they shall fall into And the cause is added to wit for the paine or griefe in which they shall be because of the fatall declining of the Popish Kingdome for mad or furious persons use to bite their lips tongues and fingers and gnash their teeth as beasts not able to revenge themselves It may also be an Allusion to such as have the Falling-Sicknesse who by the sharpe sits of their disease are wont to bite their lips and fingers with the like madnesse or phrensie the Papists shall then be vexed when they see the Popes Kingdome to be darkened exposed to contempt and the authority thereof taken away when Kings Princes and the Vulgar sort shall deny obedience unto the same Secondly They shall blaspheme the God of Heaven As before for because they goe on to condemne the Gospell of Christ as divelish heresie and wickedly accuse the same as the cause of all the Commotions and troubles which themselves have raised Thirdly They repented not of their deeds viz which we have expounded verse 9. and before in Chapter 9. ver 20.21 The pouring out of the Sixt Viall on Euphrates 12 And the sixt angell poured out his Viall upon the great River Euphrates and the Water thereof was dryed up that the way of the Kings of the East might be prepared 13 And I saw three uncleane Spirits like Frogges come out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet 14 For they are the Spirits of Devils working miracles which go forth unto the Kings of the earth and of the whole world to gather them to the battell of that great day of God Almighty 15 Behold I come as a theefe Blessed is he that watcheth and keepeth his garments lest he walke naked and they see his shame 16 And he gathered them together to a place called in the Hebrew tongue Armageddon THE COMMENTARY 12 AND the sixt Angell poured out The sixt Viall is poured out on that great River Euphrates which as histories testifie runneth through Babylon is the bound of the Eastern Palestina Two events do follow The drying up of the waters of Euphrates And the sending forth of three uncleane Spirits unto the Kings of the earth to make Warre against God c. By the former the plague it selfe by the latter the last endeavour of the Beast to keepe off the plague is signified The drying up of Euphrates is by some properly by others mystically expounded Andreas expounds it properly Andreas opinion touching the drying up of Euphrates yet doubtingly Perhaps saith he Euphrates by Gods permission shall be shallow as that it will be easie for the Kings of the Nations and other men to passe over for to kill each other Now these Kings of the East for whom the way shall be prepared he guesseth to be Gog and Magog who shall come out of the region of the Scythians Or Antichrist with other Kings out of the eastern Persia where the Tribe of Dan shall inhabit of which Tribe Antichrist is to be borne and passe over Euphrates to the destruction and death of the soules and bodies of very many The first clause of which sentence touching the litterall drying up of Euphrates Ribera approveth but the latter hee rejecteth viz. of Antichrists comming out of the East with other kings over the River Euphrates being dryed up because saith he Antichrist shall sit in Jerusalem on this side of Euphrates and therefore shall not come out of the East which is beyond it but supposeth that the seven Kings of the East shall be called forth by the three impure spirits to joyne themselves with Antichrist in that generall battell against Christians Wonderfull darknesse and fabulous toyes no token of any plague doth appeare in these things whereas it is certaine that the beasts last plague save one is here denounced Here also I see our Brightman to keep to the Letter about the drying up of Euphrates but in a diverse sence and end Euphrates in this place as in Chap. 9.14 in the sixt Trumpet he understands to be the River of Mesopotamia which made the passage of the Easterne People into Judea very difficult The waters whereof he thinkes after the overthrow of Rome shall be dryed up by a like miracle as of old it happened at the red Sea and the waters of Iordane To what end That the way of the Kings that come from the rising of the Sun might be prepared that is that the Iews dwelling in the East
difference of time for if the last hour with Iohn in his Epistle includes diverse ages why then may not one hour here include certain years As therefore those kingdomes which were taken from the Romane Empire by the Barbarians received not the Christian faith together so they received not their power all together with the Beast but some before others after as it followeth and so gave the same unto the Beast viz Italy France Germany and Britany sooner Spaine Poland and the Northern kingdomes later Lastly it is to be observed as before I noted that the old version in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one houre with the beast hath it in one hour after the beast as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the sense should be That these kings should reigne a little while after the Beast which is contrary to Riberas fiction that they should reigne a little before Neither wil his wrested Glosse help him They shall receive power after the beast that is into the obedience of the Beast because they shall obey Antichrist as Chap. 13.4 The whole world wondred after the Beast For there it is not Meta to Therion but Opiso to Therion Besides if they shall obey Antichrist the which thing he confesseth because they shall receive power after the Beast how doth this agree with his former fiction that the Beast here is the devill and not Antichrist 13 These have one minde We have heard who the Kings are when and by whose favour and helpe they received the kingdom Now we shall heare their counsells and intentions These to wit Kings have one mind The old Version and Beza one Counsell The consent and great conspiracy of the kings among themselves and with the Beast is hereby noted which is recorded not as a thing praise worthy in them but as wonderfull For they shall be Kings very different in manners nature tongues and people who ordinarily by mutuall discord and hatred make great wars each with other but yet for all this when the Beasts matter is on foot laying aside their hatred they shall have one mind and counsell as it followeth And shall give their strength and power to the Beast that is vide concil windeck in progn pag. 12. hinc petitum shall conspire together in defence of the Pope they shall all I say joyning their armes and forces together mightily labour to uphold the Idolatry and power of the Romish Sea And indeed he must be very ignorant in Histories who knows not that this hath fully for divers ages bin accomplished for although some Emperours and Kings being provoked by the arrogancy of the Beast have sometimes taken up arms against him The Pope notwithstanding by the help of other Princes and by his Capitoline fulminations hath evermore easily suppressed them Neither indeed did such oppose the Idolatry of the Beast but the flagitiousnesse of his person or else the perfidious counsells of his Cardinalls and still reverenced the Monarchicall pontificacie Moreover this place plainly shews what kingdomes are signified by the hornes that the Ten hornes do not promiscuously denote all and every of the Kings and kingdoms which of old belonged to the Romane Empire but those only which shall remain in these latter times in the Western Christian World And therefore as for other kingdoms of Africa Asia Thracia Mysia Greece Albania and Seruia which long agoe have bin wasted by the Barbarians being now under the oppression of Perfians Turks and Saracens are not to be numbred amongst these the names of any of them being scarse left to Christians And this is evident because these ten Kings have one mind imploying their power and strength in defence of the Beast whereas the Turkes and Barbarians now lords of those kingdomes have not one mind with these Kings but in a hostile manner oppugne both them and the Pope also 14. These shall make warre with the Lambe It followes for what end they will give their power and strength to the Beast viz. to oppose the Lambe or make warre with him The Lambe is Christ as formerly we heard The Beast therefore shall be the head and Captaine of the warre The Kings his Auxiliaries and Intrusted ones But here it may be demaunded whither this war be the same with that before spoken of in Chap. 16.16 and shall follow afterward in Chapter 19.9 or another And whither these be other KINGS then the kings of the earth there A hard Question which can scarsely be here resolved If it be the same war then how are they said to be here overcome by the Lambe being to begin their war afterward in Chap. 19. and then to be vanquished by Christ But if it be another then the question will be what war this is What that Again if they be the same Kings how then is it said v. 16. of this Chap. that they persecute the woman and Chap. 18.9 that they shall bewaile Babylon and mourne over her whom themselves have burnt with fire And shall again war against Christ Chap. 19. And why are they here called Kings onely but there Kings of the Earth If they be divers Who are these and who the other I will answer to both in a few words here but more fully hereafter In respect of the parts and cause Whether the warre here be the same with that in chap 19.18 the war is the same for the Beast with the Kings his Tenants both here and there doth fight and shall fight against Christ in defence of his throne Neverthelesse it is divers in time and manner This fight of the Kings against the Lambe began presently after they had received their power and strength and given the same unto the Beast that is they have defended the Monarchicall Power Idolatry and decrees of the Romish Pope above 600. years against Christ But the other Battell unto which were gathered the Armies of the Kings in Hermageddon and so shall be fought afterward was at length begun to be managed after the drying up of the Waters of Euphrates that is after the Kings of the East had diverted the holy Taxes and Treasures of the Romish Jupiter and this war shall be prosecuted with the greatest fury against Christ untill the end yet not altogether by the same Kings for many of those ten Kings who of old fought against the Lambe despairing of the Victory shall repent at least most of them and turne their sword against the whore and burn her with fire These kings here the kings of the earth are not the same as is said ver 16. But such other Kings as remain with the Beast being stirred up by the uncleane spirits shall at last take up armes and with greater fury fight that Fatall Battle the issue whereof shall be the Beasts and their utter destruction so that the latter properly with their Associates not these are named Kings of the Earth Now we return again to the war here treated of Where first
Cardinalls Anointed Fathers Coped Bishops Silken Prelates fat Monkes Glittering Clergy and multitudes of people did abound in all manner of riot and luxuriousnesse there shall Devills Ghosts Scrich-Owls and all manner of hatefull birds inhabit This horrible judgement if the Pope Cardinalls and Clergy did read it were wonderfull if they could containe from teares and not thinke of repentance and flight from Babylon But to be inraged against me against the Prophet and against God what is it but to kick against the prickes Ribera demands wherefore evill spirits rather love and inhabit desert places then to frequent the company of men Before Christ they did so to the end appearing to travellers they might by terrour induce them to Idolatry After Christ he feineth another cause viz. to deterre Hermits and Monkes from abiding in the wildernesse But as the Question is foolish so the answer is as ridiculous The Lord Iesus Mat 12.43 saith that the devills being cast out of man do wander through dry places seeke for rest but find none So that it rather seems they are banished into desert places as it were into a large prison that they might not disturbe the society of men And so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying properly an hold or prison seems to import Not that they never return unto men but this they cannot do unlesse God permit them Indeed their proper domicile or abode is Hell into which Satan is thrust with his Angells yet in the mean while by Gods sufferance they often go forth some raging in the ayre others wandring through the deserts Now what do the wicked differ from deserts And therefore they more familiarly insinuate themselves and delight to be with them Hence it is that in the Papacy many are troubled with apparitions and evill spirits whether truly or feinedly others know that so Exorcists may have matter and occasion for their impostures Now this kind of Devills is wholly vanished from us by the shining light of the Gospell of God 3. For they have drunke of the wine The causes of so horrible desolation are divers times declared in this Chapter The causes of Babylons destruction that we might understand the righteousnes of Gods judgement Neither would the justice of God inflict so horrible punishments but for grievous wickednes Now their are two or three if we divide the former The first cause is In regard all Nations had drunke of the wine of her fornication that is because Babylon hath filled the Christian world with abominations and Idolatrous worship The Propheticall Phrase is before expounded on Chap. 14.8 where in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have drunke here used it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made to drinke And so the Kings Edition reads here also the sense being one only if we read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Chapter 14. the guilt of the whore is more expressed thereby The second cause is fornication with the Kings of the Earth Not corporall for that could not be committed with a City therefore we must understand it of spirituall fornication that is the Idolatry which Rome hath obtruded on the whole Christian world and which she hath maintained by the approbation defence and zeale of the Kings her Vassals Now what was that Ribera sends us backe to the Idolatry of old Rome the which we have before refuted First it is contradictory to histories which shew that the Romanes did not obtrude their Idols on other nations but made the Idols of all people 's their own least any of the gods should not be worshipped at Rome Christ only excepted Secondly God hath not till now differred the punishment of Old Romes Idolatry and wickednesse This fornication is nothing but Popish Idolatry but most grievously punished the same long agoe through the Vandals Gothes Hunni who three or four times spoiled and ruinated the Romane City Lastly here is treated of Rome in the last times which can be applied to no other then Popish Rome now she shall not be punished for anothers but for her own whoredom And therefore this fornication can be nothing else save Popish Idolatry which the whole Christian world hath drawne from the breasts of Rome their Mother And the Merchants of the Earth are waxed rich Here is a third cause which hitherto hath not bin mentioned The lasciviousnesse and riot of her Merchants Through riot Magnesia and Colophon were lost according to the Proverbe It was also the overthrow of Sibaris and shal be the ruin not of old Rome which now is not but of new Popish Rome of whose riot lasciviousnes Sodomie simony I need not say any thing it being notorious to the world Read if you please the selected Epistles of Franciscus Petrarcha The riot of Popish Rome who above two hundred yeares agoe most eagerly upbraided the Papall Court for its most excessive luxuriousnesse and Pompe What would he have done had he lived till now But thou wilt say the Angell seems not to note the riot but the richnesse of these Merchants Now should this be the cause of so great a judgement Is wealth or merchandize in it selfe vitious not in the least but because these Merchants being as it were masters of new delights and pleasures were not inriched by honest trading but as it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the power or abundance of her lasciviousnesse that is because to their own excessive gain they have most earnestly furnished the Romish whore with all manner of riot and delicacies But who are these Merchants Ribera here also sends us to the riot and merchandize of Old Rome I confesse old Rome did much abound in these things but she hath ceased to be for a long time and so it makes nothing to the thing here in hand Neither did Old Rome obtaine her power and wealth by merchandize but force of armes not by Mercury but Mars Besides these Merchants are called Great men and Princes of the Earth ver 23. Therefore they are not common Merchants who bring in and carry out ordinary wares profitable and necessary for mans use But that singular kind of merchandize spoken of ver 13. sheweth that a speciall rank of merchants is noted for they shall buy and sell the soules of men What more palpable then that these Merchants are no other save Prelates and Princes whom they call Ecclesiasticall and all the sacrificing traders in spirituall wares Friars Monkes c. And that this merchandize is that whole Court of conscience reserved and unreserved Cases Indulgences Annuities Vacancies Commendums Dispensations Tithes and sale of Ecclesiasticall riches through which Channels the wealth and treasures of the Christian world have flowed to Rome and the whole Popish Clergy hath every where gathered so much riches as that Kings Princes Earles Cities Communities have scarcely wherewith all to maintaine their Politick State honestly Pope Alexander the sixt was a mighty Merchant in these things Of
by the Kings a long time or many years but be suddenly taken because of her security like as in one night Cyrus suddenly tooke carelesse Babylon being forsaken of her friends and driven to despair having no power to defend her self The grievousnesse of the punishment is aggravated by enumeration of four Plagues Death Mourning Famine Fire every one of which shall answer to her sins she promised her self perpetuall happinesse but Death shall cut her off she delighted in all kind of pleasures therefore sorrow shall overthrow her She continually gave her self to gluttony riot c. Therefore Famine shall kill her she burnt the godly Martyrs as Heretickes therefore with Fire shall she be utterly consumed by the Kings sometimes her lovers who shall fall from her and turne their swords which they formerly imployed for her against the Godly into her own bowels See Chap. 17. ver 17. For strong is the Lord He prooves that her lot and portion shall be irrecoverable from the omnipotencie of the Iudge the which he opposeth to the Romane power that we might not think the thing foretold impossible the which immagination hath beguilded many even to this day Stapleton hath writ a Booke of the admirable greatnesse of the Romane Church which he saith shall so remaine for ever Lipsius also had no other end then to flatter Rome in his Book which he published about the same time touching the admirable greatnesse of the Romane City Iohan. Paul Windek About this time also a certaine Parasite of the Romish Seat spread abroad a Prognostication about the future state of the Church wherein he affirmed that the Evangelicall Doctrine and Christian Churches should shortly perish The Romane Seat remaine stable and constant so is this opinion settled in the mindes of Papists that it is impossible the Romane Power should be overcome through any Plots or devices or the Romish Hierarchy linked and fastned together with iron bonds as it were should ever be overthrown by any But 2. Strong is the Lord which judgeth her Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judging in the present tence Andreas and Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath judged because in his unchangeable decree he hath devoted her to condemnation some thinke because this shall happen in one day and suddenly that like Sodom she shall be burnt with fire from Heaven but because it was said before that the Kings should burne her it seems rather to be meant of fire suddenly thrown into the City by the Victorious army Hitherto the Exhortation the Lamentation followes 9. And the Kings of the Earth shall bewaile her The wicked lament the wretched condition of Rome First Kings then Merchants Lastly Shipmasters Now what and how great their mourning shall be and the cause thereof common to them all is shewed to be the losse of their former riot and gaine And therefore there is the lesse difficulty and reason to insist upon it This generally is to be noted from the lamentation that a temporall judgement on Rome is here described not the last judgement in the end of the World for wicked Kings Merchants and Shipmasters shall see and bewaile the same In the first place the Kings of the Earth are brought in mourning as being more worthy and powerfull who were chiefe in committing filthines with the Romish Strumpet They shall bewaile and lament for her That is because of her sudden and miserable destruction who these are is noted by two Epithites they are Kings of the Earth committing fornication and living deliciously with her By both we may understand that they shall be enemies of the Gospell Vassalls Sonnes Spirituall Lovers of the Romish Seat For the first Epithite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Earth is allwayes in this Prophesie taken in an evill sense for Kings Nations and worldly men given to earthlie worship By the latter Epithite the cause also of their mourning is shewed they shall lament excessively because they are deprived of their sweet converse with the whore by means of her unexcepted destruction What that converse was we have opened on verse 3. and divers times before It may be demanded who these Kings of the Earth shall be Ribera feineth that they shall be the same Ten Kings who burned her with fire who these Kings of the Earth are repenting and bewailing the destruction of the most renowned City like as Titus is said to have mourned for the burning of Ierusalem and the Temple But it is a vaine Fiction for those Kings shall be converted unto the faith These shall be Kings of the Earth Enemies of the Gospell Ioseph lib 7 de bell Iud. c. 24. The cause also of the mourning is different These shall lament because they can no longer commit fornication and riot with her But the former Kings after they had once by the divine mercie of God repented of their sinne refused any longer to commit fornication with her for it is said They shall hate the Whore and make her desolate Therefore we affirme that these Kings of the Earth shall be such of the Ten as still remaine with the Pope 10. Standing a farre off for feare The gesture and voice of these Mourners is noted standing a farre off and crying Alas alas In which he prevents an objection Why shall they not rather take up Armes and succour the distressed Citie Feare and trembling shall hinder them signifying that the Lord will so astonish them as that they shall not so much as thinke upon armes or succour for the feare of the divine judgement will make them to seeke shelter for themselves For in one houre Before In one day Her judgement shall be so sudden that before the report of her Siege be far spread the Citie shall lie in ashes Thus high things are on a sudden brought to nothing Trees of great height are long in growing but rooted up in one houre They call it judgement to wit of God the just Iudge whose vengeance shall be so manifest that the very enemies shall be forced to confesse that so great a Citie was thus suddenly overthrowne not by humane force but by the judgement of God being angry 11. And the Merchants of the Earth shall weepe Merchants succeed the Kings in mourning the Merchants I say of the Earth whom we have shewed to be spirituall Traders Treasurers of the Popish Court Paenitentiaries and Granters of Pardons c. The which plainely appeares by the adjunct cause of their sorrow and kind of Merchandize Because no man buyeth her merchandize any more But gold silver and pretious stones shall not be out of esteem because of the destruction of one Citie For by the overthrow of one Mart-Towne trading is not taken away from other places but the fall of one is rather the rising of another as not long ago in the low Countries Antwerpe sometime a noble Mart-Towne decaying was the flourishing of Amsterdam Therefore it is manifest that here properlie merchandable wares are not
manner the destruction of Rome is aggravared Now these things because of the similitude are here applied out of the Ancient Prophets See Isa 24.8 and Jerem. 7.34 and Ezech. 26.13 In the former the desolation of Iudea in the latter that of Tyrus is set foorth under the like Figures Because thy Merchants are the great men of the Earth He concludes with repeating the causes of this horrible judgement that the Romanists might not complaine of overmuch rigour In the Analysis we shewed the causes to be three 1. Riot 2. Witchcraft 3. Slaughter of the Saints Their riot is noted in one most evident signe onely because her Merchants are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great men of the Earth as if he should say not minding their condition and originall they cary themselves as Princes usurping authoritie over all men Who now will say that these are ordinarie Traders what if one or two Merchants come to be Princes what is that to all these As therefore their wares were allegoricall So these are Allegoricall-Merchants Spirituall-Prelates Ecclesiasticall-Princes Cardinals Palriarchs Archbishops Bishops c. as before we shew'd At first the seven Deacons of Rome were Cardinals severallie placed through the Citie to preach and administer holy things But now there are sixtie eight purpled Fathers being as they say the chiefe Senate of the whole world who according to their instruction may not stand up though a Prince or a King salute them or give them the way and chiefe seat at Banquets What therfore can be more arrogant then the pride of these Merchants For by thy sorceries This cause hath bin often declared He cals the Idolatrie false doctrines ungodlie and superstitious traditions by which Antichrist hath seduced the Christian world Witchcraft both in regard of like efficacie because as with Charming-cups they infatuate worldly men and draw the souse to destruction because also Magicke is alwayes joyned with Idolatrie as we find in speciall among the Idolatrous Papists 24. And in her was found the blood of the Prophets The crueltie of both old and new Rome against the Godlie is here noted but chiefly of the new who under pretence of the Catholicke Religion hath for these thousand yeers shed as much Christian blood if not more then the old Pyrants in the first three hundred yeeres Is found in thee Because the greater part of Martyrs are slain at Rome And of all that were slaine upon the Earth Because also the Martyrs that suffered in other Kingdomes and Provinces were slaine by the authoritie of the Romish Strumpet And therefore all that blood shall be justly avenged on her The same was before said Chap. 16. ver 6. For they have shed the blood of Saints and thou hast given them blood to drinke Of which see more on the place The Coherence Argument Parts and Analysis of CHAPTER XIX THe third and last part of the Sixt Vision touching the Iudgement of the great Whore and the Beast that is of Rome and Antichrist remaineth to be treated of The destruction and burning of the City to bee executed by the Ten Kings once the Vassals of the Romane Antichrist but afterward converted to Christ the Angell had revealed to John in Cap. XVII and described the same by a Propheticall Hypotyposis in Chapter XVIII But seeing the whole Papacy shall not utterly perish at the sacking and burning of Rome Antichrists Seat in Italy but that the Pope shall find entertainment either in Spaine or otherwhere and shall persevere to oppose Christ and persecute the Gospell unto the end therefore in this XIX Chapter is revealed the destruction also of the Pope himselfe and of the whole Papacy The Chapter is full of manifold doctrines and consists of a most artificious structure Therefore the Reader may conceive the Argument Parts and I ogicall resolution to bee thus The company of Saints rejoyce over the judgement of Babylon their deliverance from his Tyranny and the Wedding of the Lambe at hand By and by is described a type of Christs comming to judgement and casting of the Beast and all his followers into the Lake of fire The parts therefore seem to be two The Saints rejoycing and Antichrists judgement Iohns errour about worshipping the Angell being brought in by a Parenthesis But we may more fitly cast the same into three Heads or Branches 1. WHat Iohn heard in the first nine Verses Aften these things I heard II. What he did ver 10. And I fell downe c. III. What at length he saw from verse 11. And I saw unto the end Touching the first Hee heard a two-fold voyce of gladneâ— and praysings The first celebrate the righteous judgements of God in the five first Verses The other triumph because of the wedding of the Lambe in the four following Verses In the former rejoycing is noted 1. Who they were A twofold Chore or Company first a great multitude leading or beginning the Triumph-Song in three Verses The second viz. the twenty foure Elders and foure Beasts Isinging after them verse 4. â—â—1 Where they were In Heaven verse 1. Both Companies therefore denote the Church Triumphant The Hyinne of the first Chore consisteth of three Parts 1. A Proposition God is to be praised Halelujah saivation c. ver 1.2 The Confirmation from the justnesse First in the Thesis because Gods judgements are true and righteous Secondly in a double Hypothesis or application because in righteousnesse he hath judged the whore and avenged their blood ver 2.3 The conclusion iterating the praises of God ver 3. Touching the other Company is noted 1. Their gesture And they fell downe 2. Their Religion and worshipped 3. Their assent or concluding the Song with AMEN ver 4. c. In the Latter rejoycing is noted First the provoking cause and of this 1. What it was A voyce proceeding out of the Throne 2. What it commanded viz. to praise the Lord 3. Who are commanded All the servants of God in generall verse 5. Secondly the effect of the cause is annexed viz. The rejoycing it selfe in which is noted 1. Who the Rejoycers were A great multitude whose voyce is aggravated by the similitude of the noise of waters and thunders ver 6. This multitude are the Servants and Feaâ—ers of God that is the Vniversall Church of Saints in Heaven and Earth 2. A Gratulatorie Hyinne consisting of two Parts In the first they blesse God with praises of Hallelujah adding a reason For the Lord God omnipotent reigneth that is hath vindicated his Kingdome from the blasphemies of Antichrist verse 6. Secondly they stirre up themselves to joyfullnesse and to praise the Lord Let us rejoyce with a reason from the joyfull circumstance of time for the marriage of the Lambe is come The which they commend 1. from the presence of the Bride or wife she hath made herselfe ready c. ver 7. 2. From her ornament and pure attire ver 8. And to her was granted 3. From the saving effect or blessednesse of
which is to come Pag. 7. 14. Touching the seven Spirits from whom Iohn wisheth Grace to the Churches whither they be seven created Spirits or the Holy Ghost Pag. 9. 15. Whither in verse 5. there be a soloecisme against certaine Popish Interpreters Pag. 12. 16. The Priesthood of the New Testament whither it bee common to the Faithfull or proper to the Clergie Pag. 14. 17. Wherher Christ be and how hee calleth himselfe Alpha and Omega the beginning and the end the first and the last against Eniedinus the Samosatenian Pag. 16. 38. 587. 18. Of the Lords day Pag. 20. 19. Whether he that appeared among the Candlestickes were Christ and what it teacheth and whither the ubiquitie of Christs flesh bee thence proved Pag. 23. 20. Whither Hereticks do rightly gather that Christ is not God because he saith that he was dead Pag. 26. 27. 21. How the Candlestickes are the Churches and the starres the Candlestickes and of Sacramentall phrases Pag. 28. 29. 419. In Chapter II. 22. A disputation about the Saints how farre they may fall or not and of their perseverance Pag. 34. 71. 23. Whither the Church must suffer for the sin of her Pastor Pag. 35. 24. Of the Heresie of the Nicolaitans Pag. 36. 44. 45. 25. Whither because the Papacy is not the true Church of Christ there was no true Church before Luthers time and where it was 43. and in the Praeface Pag. 19. 26. Of the woman Jezabel Pag. 48. 49. 27. Whether and how Christ is called the Searcher of the heart and reines which is proved against the Hereticke Eniedinus Pag. 50. 51. In Chapter III. 28. Whether because the Saints are said to bee worthy that they should walke with Christ clothed in white robes or from the promise of the reward of workes or from the future judgement according to works c. it bee rightly inferred that good works are the meritorious cause of Eternall Life Pag. 58. 250. 357. 384. 29. Of the Book of Life and of them that are written in the same Pag. 60. 384. 30. That the Pope of Rome as Antichrist lifteth up himselfe and is lifted up by his followers above Christ Pag. 63. 297. 298. 31. A dispute touching the grace and cause of conversion differencing us from others Pag. 67. 68. 81. 32. Of hot cold and luke-warm persons in Religion Pag. 76. In Chapter IV. 33. Of the four and twenty Elders and of the four Beasts Pag. 90. 92. In Chapter VI. 34. Of the nine persecutions of the Church Pag. 110. 35. A discourse touching the blacke-horse and his Rider Pag. 112. 113. 127. 36. Of the pale-horse and of the mortall palenesse of the Church whence it came and when Pag. 116. 117. 173. 174 c. 37. Of the soules of the Martyrs under the Altar and of their crying Pag. 119. 120. 38. Of Intercession and invocation of Saints Pag. 122. 147. 39. Of the rising of the westerne and easterne Antichrist Pag. 124. 125. 127. 144. 170. 186. 289. 290. c. 304. 40. Of the pride and tyranny of Romane Popes against Emperours and Kings Pag. 130. 163. In Chapter VIII 41. Of the Angell with the Censer at the Altar Pag. 153. 154. 42. Of the analogy of the seven Seals Trumpets and Vials Pag. 137. 374 375. In Chapter IX 43. Of the Locusts and their application unto Antichrists clergy Pag. 177 c. In Chapter X. 44. Of oathes Pag. 203. In Chapter XI 45. Whither the Church could and may erre Pag. 213. 46. A disputation touching the forty two Moneths Pag. 216 c. 47. Of the Fable and Historie of the two witnesses Pag. 221. 222. 48. Of the 1260. dayes Pag. 224. 225. 49. Of Antichrists three yeeres reigne and an halfe Pag. 230. 231. 240. 286. 50. Of the great Citie Babylon that it is not Ierusalem but Rome yea Popish Rome Pag. 235. 236. 343. 344. 349. 399. 443. In Chapter XII 51. Of the woman clothed with the Sun and standing upon the Moone whether shee bee the same with the woman afterward sitting upon the Beast Pag. 257. 258. 52. Of the battle of Michael with the the Dragon Pag. 265. 53. Diverse opinions about the womans flight into the wildernesse Pag. 275 54. What time is noted by time times and a halfe time Pag. 276. In Chapter XIII 55. It is disputed touching the former Beast ascending out of the Sea 282 c. And what the Authour held about it Pag. 287. 408. 409. 415. 56. A dispute about the mortal wound of the Beast Pag. 293 c. 57. Of the second two horned Beast Pag. 304. 58. Of the Image of the Beast Pag. 310. 311. 59. Of the Character of the Beast Pag. 313. 60. Of the number of the beasts name Pag. 316. 317. c. 61. That the Pope of Rome did not now of late begin to be accounted the Antichrist Pag. 318. 319. In Chapter XIV 62. Riberas disputation touching the Sealed ones and of the Virgines standing with the Lambe on the Mountain Pag. 329 c. 63. Of the Angell flying through the midst of Heaven with the Eternall Gospell Pag. 338. 64. A dispute touching the great Citie against Ribera Pag. 346 c. 65. How the dead in the Lord are blessed Pag. 355. In Chapter XVI 66. Of the seven Vials whether they bee the same with the seven Seales and with the seven Trumpets Pag. 375. 67. Of the seven Angels pouring out the Vials who they are and what the pouring out of the Vials is Pag. 376. 68. Of the plagues following the pouring out of the seven Vials Pag. 376. 377. 69. Of the King of the East and the drying up of Euphrates Pag. 390. 70. Of the three Spirits sâ—nt out unto the Kings of the Earth Pag. 394. 395. In Chapter XVII 71. That the woman sitting on the Beast is Popish Rome Antichrists Seat and Antichrist himselfe Pag. 404. 409. 72. Of the Beast which was and is not and shall ascend out of the pit disputed with Ribera Pag. 416. 73. Of the seven Mountains of Rome and the seven Kings Pag. 420 c. 74. Of the Pope of Rome when hee was made chiefe Pontife the eighth King and Antichrist Pag. 428 c. 75. Of the ten Kings signified by the hornes of the Beast Pag. 433. 438. 76. Whether Rome according to Riberas fiction is to bee burned before the comming of Antichrist Pag. 441. 77. How God giveth into the heart that is worketh in mens hearts the liberty of their will remaining Pag. 444. 78. Whither God after the same manner gave good and evill into the hearts of the Kings and whether hence it followes that he is the Authour of sinne Pag. 446. 79. How the Kings in eating the flesh of the whore and burning her with fire did the good pleasure of God Pag. 449. In Chapter XVIII 80. Of the causes of the ruine of Babylon that is of Rome Pag. 456. 81. How the stirring up of the Saints to revenge Render to her is agreeable to the
saying of Christ Render not evill for evill Pag. 461. 82. How it stands with justice to render double Pag. 462. 83. Whether God in commanding to render the double according to Babylons workes doth command rapines theft wickednesse c. Pag. 463. In Chapter XIX 84. Whether Alcasar hath sufficiently demonstrated that properly the Church of Rome is the wife of the Lamb. Pag. 481. 85. Whether Iohn did well in proffering to worship the Angell and whether the Angell did well to prohibit him Pag. 484. 582. In Chapter XX. 86. Of the binding and loosing of Satan what when and how it was Pag. 502. 87. A disputation touching the thousand yeeres of Satans binding 506. whether they be definitely to be understood 507. where they take their beginning and ending 508. what was the condition of the godly in the thousand yeeres 511. 88. Who were the living and reigning with Christ 514 89. After what manner and how long they lived and reigned with Christ 516. 90. Who are the rest of the dead and how they lived not againe 517. 91. Of the first Resurrection how it is to be understood 518. 520. 92. Of the Chiliasts opinion the Authors thereof and its refutation 520. 521. 93. Of the first and second death 519 526. 527. 94. What Satan is said to do the thousand yeers being ended and when he was loosed 530. 95. A disputation with Bellarmine and Ribera about Gog and Magog 539. 96. Of the old and new Goggish war its occasion and beginning 536. 97. Of the perpetuall torments of the damned 540. In Chapter XXI 98. The description of the new Ierusalem whether it bee agreeable to the Church-Militant on earth or to the Romane onely 541. 99. Of the new Heaven and the new Earth 549. 100. Ludovicus his jest on Sophisters about the Lake of Fire 557. In Chapter XXII 101. A Disputation against Sophisters for the authority and perfection of the divine Scriptures 580 c. 102. Of the doctrine of Iustification by Faith 584. 585. A COMMENTARIE Vpon the REVELATION OF IOHN THE APOSTLE The argument parts and analysis of Chap. 1. After the title and Apostolical salutation to the seven Churches of Asia Iohn rehearseth the first vision namely the seven golden candlesticks and Christ his glorious walking in the middest of them and how hee was affected with the vision and received from Christ commandement for to write the same both concerning things present and to come The parts of the chapter are two the former containes the preface to v. 9. The latter the vision of Christ gloriously walking in the middest of the seven candlestickes from vers 9 unto the last THe preface containes the title and thâ—â—postolical dedication of the booke The title shewetâ— first the argument of the booke that it is a â—â—velation of things to come Christ the â—uthoâ— of it as also the ministerie of the Angel vers 1. Secondly it notes the person of the author by a periphrasis or description vers 2. Thirdly it commendeth the profitablenes of the booke from the necessitie of it vers 3. The dedication containes the prosopographie or description of the persons who and to whom he writeth vers 4. Secondly the Apostles wish viz. grace from God and from the seven spirits as also from Iesus Christ whose threefold office he declareth v. 5. Thirdly the celebration of the prayses of Christ and giving of thanks for a threefold benefit received from him v. 5 6 His comming to Iudgement is promised by the words of Zacharie vers 7 and in the last place bringeth him in testifying his eternall Godhead and omnipotencie vers 8. The vision containes the preparation vision it self In the preparation Iohn sheweth the name how hee was affected the place of his banishment and the cause vers 9. Secondly the time and manner of the vision vers 10. Thirdly a command to write the vision and to send it to the seven Churches by name vers 11. Fourthly his Gesture vers 12. In the vision are three things first the form secoÌ„dly the effects thirdly the things following The form of the vision which hee saw is twofold first the seven Golden candlestickes Secondly the form of the Sonne of man in the middest of them whose habit and clothing hee describeth vers 13 His head Hair and eyes v. 14 His feet and voice vers 15 His right hand holding the seven starres his mouth armed with a two edged sword and his face shining like the sun vers 16. The effects are first Iohns Great amazement secondly his falling to the ground v. 17. The things following are first a twofold comforting of Iohn first by Gesture the laying on of the right hand vers 17. Secondly by speech bidding him not to fear and the reason is taken from the person adjuncts of the speaker viz. because hee is eternall God the Lord of life of death of hel vers 11 2 The command of writing the present vision following prophesies 3 The unfolding of the mysterie first of the seven starres that they are the seven pastors and secondly of the seven candlestikes to bee the seven Churches of Asia THE FIRST PART OF THE CHAPTER CONTAINING THE PREface title and dedication of the booke THe Revelation of Iesus Christ which God gave unto him to shew unto his servants things which must shortly come to passe and he sent and signified it by his angel unto his servant Iohn 2 Who bare record of the word of God and of the testimony of Iesus Christ and of all things that he saw 3 Blessed is he that readeth Exod. 3.14 1 Cor. 15.21 Col. 1.18 and they that hear the words of this prophecy and keep those things which are written therein for the time is at hand 4 Iohn to the seven churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven spirits which are before his throne 5 And from Iesus Christ who is the faithfull witnesse and the first begotten of the dead and the prince of the kings of the earth unto him that loved us and washed us from our sins in his own blood 6 And hath made us kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen 7 Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall waile because of him even so Amen 8 I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty A COMMENTARIE VPON THE REVELATION Chap. 1 vers 1. THe revelation this prophetical title doth expresse the argument of the booke called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the meaning of which word there is extant in a colledge called wisdom colledge of which I have before spoken a manuscript in way of commentarie on this booke which Giveth us an
are for the most part to bee fully accomplished neer the very last times which is distant from the time this was revealed more then 1500 years some extend this to the whole time of the new Testament which though it were to continue more then a 1000 of yeers yet is called short both in regard of the age of the world then alâ—ready past Iohn 2 18. 1 Cor. 10 12 Psal 90 4. 1 Thess 5.3 as also in regard of eternitie in which shall bee neither shortnesse nor length of time For this cause the whole time of the new Testament is in scripture called the last hower the last times the ends of the world For the whole time and age of the world is but a moment in the eyes of God or as yesterday when it is past and as a watch in the night Which is the reason that Christ saith chap. 21. 12 that he will come to judgement quickly or shortly that is sooner then men imagin suddenly in which sence the words following come to passe were of necessitie to bee restrained to the full accomplishment of this prophesie which may not bee for it is to bee extended to the whole time and currant of those things which were foretold So that by shortly is meant the beginning and progresse of the fullfilling thereof Shall shortly come to passe that is shall begin for things are said to come to passe shortly not which are eyther already past or else are to come a long while after but which are beginning to bee effected are even in doeing Signifying that the stormes of afflictions were not to bee differred to the last times but that they were suddenly while the Apostles yet lived to rush in by heaps upoÌ„ the Churches Ioh. 16.12 the which Christ also foretold his disciples and histories manifest the accomplishment of it For the first persecution of Christians began straightways under Tiberius and Nero which tooke away Paul and Peter the other under Domitian in whose time Iohn was banished Wherefore hee foretels them not to terrify but to animate the godly against the dangers at hand that it might not come upon them unawares as Christ saith Iohn 16 1 these things have I spoken unto you that ye should not bee offended for the darts which are foreseen are the lesse hurtfull withall hee teacheth what is the portion of the Church in this world namely to suffer afflictions least wee should fayn delights unto our selves So likewise hee comforteth us from the brevitie of the afflictions and certainty of the promised deliverance For as afflictions must shortly come so also shall deliverance shortly and certainly come because Christ foretold the one as wel as the other unto Iohn Lastly it appeareth that the revelation treateth not of things past but to come wherefore they misse of the scope who apply a great part of the types to the state of the Iewish occurrences and Roman Empire then allready past And signifyed it by his angel that is Christ signified it He declareth the faithfulnesse of Christ in executing the charge committed to him of God and shewing this revelation to Iohn his servant and dear Apostle by sending his angel who instructed him in every particular of it And signified that is who also signified the same c. for so it is expressed in vers 6 16 of chap. 22 where the Lord Iesus saith that he sent his angel to shew these things to Iohn to his servants in the Churches So wee see that the scriptures compared together interpret themselves Wee need not restrain the word signified to a typical and dark manner of revelation but rather it noteth a plain and manifest discoverie made unto Iohn because that which is here said to bee signified is in the fore alledged place expounded by the words shewing and testifying c. And hee sent Gr. sending this whole verse retaineth the Hebrewe phrase 3 Argument of the deity of Christ and is as if it were read thus who also sending his angel signified the same to his servant Iohn Hence wee gather a third proofe of the God-head of Christ much like to the second for as Iohn is a servant so also is the angel and both are imployed by Christ as his proper servants who is Lord of them both and therefore God for the angels are servants to none but to Iehovah God of whom it is said Psal 104.4 who maketh his angels spirits c. it is true Christ is Lord of the angels in that hee is the mediator but unles hee were God hee could neither bee mediator or Lord of the angels by this argument Hebr. 1.6 the Apostle proveth the God-head of the son because the angels of God adore him Vers 2 Who bare record of the word of God hence it appeareth Iohn the Euangelist the writer of the revelation that the Euangelist Iohn is the writer of the revelation for hee bare record of the word of God in the very entrance of his Gospel saying in the beginning was the word this is the testimonie of Iohn when the Iews sent unto him and ye sent to John and he bare witnesse which things though spoken of Iohn the Baptist yet were written by Iohn the Euangelist who bare record to the word in setting downe of the testimonies of the word of God besides none of the writers of holy scripture have more expresly testified the divinity of Christ then the Euangelist Iohn For who but Iohn nameth of the person office and benefits of Christ Of the ministries of Angels happines of the triumphant church with the crosse and comfort of the militant withall teaching us to imbrace Godlinesse to bee constant in afflictions to hold fast faith and love to take heed of false prophets to Go out of Babylon and beware of Antichrist c. To be short it containes many worthy comfortable sentences as blessed are the dead that die in the Lord. c. Promises also of the deliverance of the Church of the mariage of the Lamb with threatnings of destruction to the enemies All which things how profitable and usefull they are it is manifest unto all For the time is at hand A reason to stir up a diligent care in us to read hear and keepe this prophesie Because the time both of the furie of the adversarie against the Godly as also of the deliverance of the Church is at hand The knowledge of evill and Good things even at the dore is not to bee neglected but the diligent reading of this prophesie causeth us to know both evill and Good things at hand therefore it is not to be neglected It admonisheth us therefore to watch lest unawares we be overwhelmed with the present troubles It comforteth us also that we be not disheartned for feare of the present battles but with full assurance of the presence of God and promised victorie we hold out manfullie unto the end That the time was then at hand histories
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
consolation against two sorts of temptations The first in this verse the second is expounded in the verse following by a close Prolepsis or prevention For having said that he had set a doore open before them which none should shut this might seeme impossible considering how on the one side the Iewes their professed enemies did much ennoy them againe on the other hand how the unbeleeving citizens magistrates togither with the kings and Romane Emperors did miserably afflict them yea and how Christ himselfe foretels that they should suffer yet greater troubles for his names sake Here then I say might they not doubt how this doore should be kept open by Christ against the adversaries and not rather in a short time be shut up that is oppressed and destroyed by them To these feares hee opposeth distinct remedies and to the end that neither the Iewes perversnesse might offend them nor the oppression of tyrants dismay them Christ assures them that he will turne the one to their good and deliver them from the other And this is the coherence and sum of these two verses That which concernes the first temptation is comprehended in these words behold I give them of the Synagogue of Satan c. so he calleth the Jewes as in cha 2.9 I give that is I rayse up adversaries against thee who shal cruellie hate both thee and the Church for looke as the Iewes continually persecuted the Apostles by raising up against them tumults in all places to hinder the propagation of the Gospel so would they doe unto these of Philadelphia Now to comfort them herein Christ useth diverse reasons First his providence I saith he give that is they shall not fall upon you by chance but by my appointment and to the end that yee should be tryed and therfore yee ought patiently to endure this temptation and alwayes to trust in mee for I will give nothing but what shal bee for your good and profit And thus I understand these words howsoever others are otherwise minded But doth not Christ in this make himself the author of sinne seeing the malice of these Iewes against the Christians was verie sinfull I answer it followeth not For Christ raysed up the Iewes against his servants not putting this rage into them but using them onelie for the others trial as is expressed in the end of the following verse to try them that dwell upon the face of the earth This is the first consolation and ground of all the rest For he which beleeveth that his troubles are sent of God wil bear them patiently and assuredlie hope that God wil turne all things unto his good Who are of the Synagogue of Satan A second consolation is taken from the vanitie of their adversaries for they lyed in calling themselves Jewes that is the praysers of God deriving their name from Iudah which signifies to prayse as if they had been the ofspring of Iuda the children of Abraham and onely people of God But indeed they were not Iewes but a Synagogue of Satan se chap. 2.9 by which we are taught not to admire by pocrites for the glorious titles which they vainlie assume unto themselves The Papists to this day boast as beeing the Catholike Church but they are a Synagogue of Satan because they keep not the word of Christ but persecute it whatever they pretend to the contrarie For Christ saith hee that beleeveth on wee hath life everlasting But they on the contrarie not he that beleeveth in Christ but hee that beleeveth the decrees of the Church of Rome and subjecteth himself unto the Pope hee shall have life eternall Behold I wil make them to come and worship before thy feet The third consolation is taken from the profitable event of their troubles viz. the marveilous conversion of these Iewes unto the faith of Christ I will saith hee for a little while exercise thee and the Church by these lying Iewes but a while after I will convert them suffer therfore their injuries patiently for shortly they shall become your friends and bretheren Their conversion is described by these signes they shall come and worship before thy feet that is in a humble manner desire pardon for their offence joyne themselves unto your congregation Hee speakes not of that religious worship which is due unto God and Christ alone but of an outward reverence and falling downe before the feet of the pastor and the whole Church in signe of true repentance For the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dogge and properlie signifies such a manner of falling downe before the feet of any in signe of subjection as whelps doe in fauning on their masters Metaphoricallie it is used for divine worship or reverence but here it is taken properlie Now behold the wonderful conversion of these Iewes which yet is not to be ascribed unto their owne free wil for of themselves they could not have repented but this worke was wrought in them onely by the grace of Christ for he saith J will make them to come which shewes the end or consolatorie effect And to know that I have loved thee That is howsoever for the present they are your enemies and account you as men appointed to destruction yet when they shal be converted they will bee of another minde and know that I loved thee for thy patience and sufferance For I love them that love mee Because no man will suffer adversitie for my names sake except he love mee Hence we may note two excellent doctrines First that we ought not to despaire of the salvation of our adversaries For it is easie with Christ of wolves to make them sheep of enemies friends and therfore we should always pray unto the Lord for their conversion who are elected we know there are twelve houres in the day and that God cals some in the morning some at noon and some at evening and then worketh such an admirable change in their soules as of persecutors they become professors of a Synagogue of Satan a Church and spouse of Iesus Christ as we see in the knowen examples of Nobuchadnezzer Paul and others Unto whom we may also adde these Iewes here spoken of Secondlie we se that the conversion of the wicked is not to be ascribed unto any freewil in them for Christ makes them to come and worship Ioh. 15.5 Ioh. 6.44 And without him we 〈◊〉 be nothing according to that saying no man come can unto the Sonne except the Father draw him The consideration whereof puts us in minde both of our â—â—â—erie weaknes which is come upon us by sinne as also of the great mercie of God towards us for although indeed it may in some sort be applied to our willingned that we come and worship to others their unwillingnes that they come not but rather blaspheme the name of Christ yet the true and primarie cause which maketh us willing wheras others in the mean time
endure but for a moment neyther shall Antichrist rage according to his full desire but he shal be be limited according to the decree and purpose of God who hath determined the number of martyrs which number beeing once accomplished not one drop of blood shall more be spilt by him And last of all their fellow servants and bretheren which should be killed shall also be gathered under the same Altar to pertake with them of the same blessednes Now Antichrists time is said to be short or for a little season after the maner of the scripture which speaking of the last times compare them as it were unto an houre in comparison eyther of eternitie or the age of the world alreadie past We are taught therefore in the first place that God doth alwayes heare the prayers of his children although touching their deliverance hee reserve the time and manner thereof unto himselfe as best knowing when and how to dispose of all things for their good Secondlie the blasphemies outragious cruelties of the wicked are never forgotten of God but vengeance certainlie is prepared for them however he forbeares them for a time Thirdly the goodnesse of God is the cause of this forbearance Rom. 2.4 As to lead men unto repentance so also that the full number of martyrs may be accomplished And for this cause no doubt the Lord suffered the Romanes Vandales Gothes and other tyrants by the space of six hundred years to shed much blood though no more then was appointed of the saintes for the confirmation of the Christian religion And no otherwise he decreed but from that time unto the end of the world many should suffer under Antichrist for the same causet that so the judgement of the whore might be the more intollerable Hence we may not thinke that either the Churches sufferings under Antichrist were unknown unto the Lord or happened against his will but rather came to passe by his most wise counsell in which we ought to rest never to be scandalised at his fury nor rage of any of his instruments but to rest in the worke of God if so be he have appointed eyther thee or mee to be among the number of the martyrs To be short here we see that there is a communion between the saints in heaven those on earth For we are brethren fellow servants neyther are they our lords Chap. 19.10 22.9 and patrones as Idolaters imagine And beeing fellow servants they no lesse refuse divine worship then did the Angel who forbade Iohn to worship him saying See thou doe it not for I am thy fellow servant Worship God But say they they pray for us therfore we may pray to them I answer were this true yet it would not follow The reason is because there is a great difference betwixt praying for others and to be prayed unto To pray one for an other is a dutie of charity and common unto all the faithfull But to be religiouslie invocated upon is a worship due to God alone according unto the commandement Thou shalt worship the Lord thy God Mat. 4.10 him onely shalt thou serve And the reason is because God alone is omniscient omnipotēt present in al places hearing understanding onely able to fulfil the desires of his people But now the heavely Angels glorified spirits are neyther omniscient to behold all our actions nor omnipotent as able to helpe us nor can they be present with us in all places Besides it is uncertaine The intercession of saintes is here not proved but condemned yea false that the saintes doe at al intercede for us neyther can any such thing be proved from this place For the soules of these martyrs pray not for their fellow servants but to have their owne blood avenged nay they knew not who they were for else they would not have desired a hastening of divine wrath neyther at the instant was their request granted but deferred to the time appointed of God To all which we may adde that from visions allegories no doctrines can or ought to be drawen repugnant to the word of God as this is concerning praying to the saintes 1 Tim. 26. 1 Ioh. 2.2 Rom. 8.34 for it is derogatory unto the honour of Christ who according to the scriptures is our onely advocate in heaven There is one mediatour betwixt God Man the Man Christ Jesus And we have an advocate with the Father Iesus Christ the Iust And he maketh request for us Now if the saintes were also our advocates then should not Christ be the onelie mediatour betwixt God Man In deed we doubt not but the soules of the saintes in a general way doe know the afflicted condition of the Church here and desire her deliverance But in speciall to know our affaires they doe not nor cannot They see say they in God as in a glasse or by a reflection all our affaires here but this is a mere fiction Isai 63.16 contrarie to the scriptures Abraham knowes us not Israel is ignorant of us But thou Jehovah art our God and Father But they further object They love us therefore they pray for us I answer It is true yet they love Christ more then us and therfore they will not intercede for us to derogate from Christ as if his intercession were insufficient or that he were asleep while he is called upon But say they the saints in praying for us derogate not frō Christ seeing the prayer of the saintes each for other on earth is no way derogatorie unto him I answer the reason is not alike for the glorified saints cannot intercede in Christs presence without great dishonour to him but the others beeing yet in the bodie are bound having a commandement to pray one for an other Iam. 5.16 which the saintes in heaven have not yea say they they have for Paul bids the Hebrewes to pray for him Heb. 12.28 I answer The Hebrewes of whom this duty of love is required were not in heaven but here in an earthly warfare Besides if this commandement did tie the saintes in heaven then also are they bound to pray each for other which is absurd and false To be short who doth not understand that those whom the Pope canonizeth for saintes are as they say spokesmen before God for others and howsoever they may not be worshipped as Gods yet as Advocates that is with a lesse kinde of worship Now who I say doth not see that all this is taken from Apuleius and the followers of Plato who fained that their daemons whom they called Gods were Lib. 8. de civit Dei cap. 22. Ibid. cap. 23. as it were messengers between the upper Gods and men carying up their petitions to them and bringing downe aide and succour from them to men So that they pretended not to worship them as Gods which subtilty of theirs Augustine thus refuteth Apuleius saith he denies them to be Gods But in
of this trumpet and denouncing new woes vers 12. The second part concerneth the events of the sixt trumpet consisting also of four members I. A heavenly commandement to unloose the four Angels of Euphrates vers 13.14 II. The execution of this commandement or the unloosing of the Angels vers 15. III. Their furniture and weapons vers 16.17 IV. The wofull effect The third part of men were killed vers 18. as also an amplification of the reason drawen from the facility thereof v. 19. The third part is a foreshewing of the stupidity of the rest of men and their hardening in sin both against the first table by serving and worshipping of idols vers 20. as also against the second table by murthers sorceries fornication thefts vers 21. The summe of all is this't The rising of the Eastern and Western Antichrists the two greatest enemies of the Church is here foretold The first whereof should destroy the Church by locusts The other by horses the which how and when it should be accomplished the fathers before Gregorie could not understand as not so much as once imagining of the histories and events which we now have and behold with our eyes Hence we may note the vanity of theâ— apists who enquire of us where the fathers as Augustine Ambrose Hierome Chrisostome and others have written that the Pope of Rome is Antichrist neverthelesse they have not spared to affirme that he should be of the LATINES and many other things of which more hereafter They had heard indeed the four trumpets and some of them saw a great declyning of the Romish chaire But as yet the fift trumpet had not sounded which Gregorie beginning to hear confidently affirmed that Antichrist was even at the dore having an armie of Priests prepared for him and that it should bee hee who called himself or desired the title of VNIVERSAL Priest This I say Gregorie saw confidently affirmed which also was accomplished as histories testifie three yeeres after his death Now let us heare the fift trumpet taking notice in the first place that the sixt trumpet doth not follow the fift in order but by way of a parallel they sounded both at one time differing indeed in the qualitie of events and places For the fift doth prefigure the dissipation of the Western Churches And the sixt those of the East both I say at one time but in diverse parts of the Christian world by diverse weapons or meanes The sound of the fift trumpet 1. And the fift Angel sounded I saw a star fall from heaven unto the earth and to him was given the key of the bottomlesse pit 2. And he opened the bottomlesse pit and there arose a smoake out of the pit as the smoake of a great furnace the Sun and the air was darkned by reason of the smoak of the pit 3. And there came out of the smoake locusts upon the earth unto them was given power as the scorpions of the earth have power 4. And it was commanded them that they should not hurt the graffe of the earth neyther any green thing neyther any tree but onely those men which have not the seal of God in their foreheads 5. And to them it was given that they should not kill them but that they should be tormented five moneths their torment was as the torment of a scorpion when he striketh a man 6. And in those dayes shall men seek death shall not finde it shall desire to die and death shall flee from them 7. And the shapes of the locusts were like unto horses prepared to battel on their heads were as it were crowne like gold and their faces were as the faces of men 8. And they had hair as the hair of women and their teeth were as the teeth of lions 9. And they had breast-plates as it were breast-plats of iron the sound of their wings was as the sound of charets of many horses running to battell 10. And they had tails like unto scorpions and there were stings in their tails and their power was to hurt men five moneths 11. And they had a king over them which is the angel of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon 12. One woe is past behold there come two woes more hereafter THE COMMENTARIE ANd the fift Angel sounded Many without cause much trouble themselves about this Angel who he was For my owne part I will onely take notice of the apparition shewed to John at the sounding of this trumpet Hee saw a star falling down from heaven upon the earth It is strange there should be such diversities of opinions about this starre and the actions thereof seeing the matter in it self is not obscure There are not a few who make this Angel to bee the devill thurst out of heaven for his pride alluding to that in Isai 14.12 How art thou fallen from heaven O Lucifer Son of the morning how art thou cut down to the ground which didst weaken the nations Luk. 10.18 And to that of Christ in the Gospell I beheld Satan as lightning fall from heaven The smoak and darkning of the sunne they understand to be the blindnesse of men The Locusts to be evill Angels the hurting a misteading of men But this is to generall and confused For wherefore should an historie so ancient and wel known to the Churches bee exhibited unto Iohn as if it were a new prophesie under an obscure type The inconveniency whereof even Ribera himself saw and refuted howbeit that which hee alledgeth is to no better purpose Riberas opinion For he takes him to bee some good Angel to whom was given the key of the bottomlesse pit that bee might as a minister of Gods righteous judgements open the same Others will have this Angel to be Christ who in Chap. 1.18 20.1 is said to have the key of the bottomlesse pit But the things attributed here to this Angel can not possiblie be applied to Christ as the falling down from heaven the raysing of smoak onâ— of the pit darkning of the Sunne c. Neverthelesse Iunius is of this minde alledging that in Gen. 14.10 24.64 Hebr. 6.6 to falt signifies to descend To which I answer it is one thing to fall and another thing to fall from heaven Now this latter for the most part in scripture is taken in an evill sence Isai 14.19 Matt. 24.29 Revel 8.10 as on the contrary to come down from heaven is taken in a good sence Psa 144.5 Bow the heavens O Lord come down 2 King 1.12 Lâ—t fire come down from heaven Revel 3.12 Hierusalem comes down out of heaven from God 10 Chap. 10.2 16.21 18.1 20.21 21.2.10 Lyra thinkes Valens the Emperour to be this starre Lyraes opinion who for some time was a good Catholick but seduced by his wife Eudoxius an Arian priest he
it shall not bee so for the end is neere at hand as Christ swearing by himself confirmes to the end we might no way doubt thereof so that this Oath serves both for the confirmation of his promise and for our consolation also neyther indeed doth Christ use on oath without waighty cause for Antichrist had so established his possession as that it seemed impossible that his kingdom should be overthrown Therefore Christ sweareth that there should bee no more time to wit sad and mornefull unto the Saintes as hitherto it had been under tyrants and especially under Antichrist who onely bearing swaye tyrannized over all insomuch as no man might contradict him unlesse he meant to die for it by fire or sword But there shall follow other times wherein shal be a reformation of the Church the last down fall of Antichrists kingdome The mysterie of God shall be finished When In the dayes of the seventh trumpet that is so soon as it shall begin to blow then shall be the end of the sixt trumpet the end of the Churches calamities the end of Antichristian tyranny Alcasar applies the mysteries of God to the casting off the Iewes and election of the Gentiles But the most on the contrarie understand it of the mysterie of all Israels conversion unto Christ which shal to come to passe neer the last times of which the Apostle Rom. 11.25 seems to treat and indeed the prophets of old have often prophesied of their calling But because in this place the comfort of the Church militant under Antichrist is onely aimed at unto which the calling of the Iewes doth not directly much belong therefore it is rather better to be taken of the resurrection and day of judgement even when the power of tyrants and all adversaries shall be abolished of which mysterie the Apostle speaketh 1 Cor. 15.51 Behold I shew you a mysterie wee shall not all sleepe but wee shall all bee changed in a moment in the twinckling of an eye at the last trumpet for the trumpet shall blow and we shall be changed This is that which Christ here sweareth that at the sound of the seventh trumpet the mysterie of God is to be finished the Church delivered and glorified but the enemies eternally to be punished according unto that in the Prophets Isa 24.26.27.66 Daniel 7.11.12 Zacha. 14. Mala. 3. 4. Hence we plainely see that the sound of the sixt trumpet shall continue unto the end of time that is of this world and that at the beginning of the sound of the seventh trumpet an end shall be put to the afflictions of the Church and cruelty of the adversaries The seventh trumpet therefore is no other then that of the Archangel by which the dead shal be raised out of their graves and brought to judgement As in the following Chapter we shall hear so that without all doubt this trumpet respects the end of the world They therfore doe erre from the scope who extend the time of the seven Vialls and of the following visions beyond the seventh trumpet The second part of the Chapter Of the booke eaten up by Iohn 8. And the voyce which I heard from heaven spake unto me againe and said Goe and take the little booke which is open in the hand of the Angel which standeth upon the sea and upon the earth 9. And I went unto the Angel and said unto him Give mee the little booke And hee said unto me Take it and eate it up it shall make thy belly bitter but it shall be in thy mouth sweet as hony 10. And I tooke the little booke out of the Angels hand and ate it up it was in my mouth sweet as hony and assoone as I had eaten it my belly was bitter 11. And he said unto mee Thou must prophesie againe before many peoples and nations and tongues and Kings THE COMMENTARIE THe other part of the Chapter concerning the booke eaten by John is a preparation to the following Act touching the combat of the two witnesses with the beast about the end of the fift sixt trumpets which yet remaine founding in this present age John as he is commanded eats up the little booke he tooke out of the hand of Christ the which was sweet in his mouth but bitter in his belly And he is commanded to prophesie againe before kings and nations Now what is this but that towards the last times prophesying shall be renewed against Antichrist after which indeed there shall follow new combats notwithstanding Antichrists kingdome shall be greeviously shaken the which beeing donne there shall be no more time that is like the former when Antichrist raged according to his lust and pleasure over the Church This is the summe Now we are well to take notice that this part of the vision is taken out of the prophesie of Ezech. Chap. 3. where an hand from heaven reacheth unto the prophet a roule to eat it up beeing in his mouth as hony for sweetnesse whereupon he is commanded to denounce judgements against the Israelites It shadowed out the heavenly call of Ezechiel as also his readines to obey God in reproving the vices of the people and threatning punishment against them for the same All things are here alike But that Ezechiel felt not the booke as John bitter in his belly that he was sent to prophesie against the house of Israel but Iohn against Antichrist Let us briefly consider who commandeth what is commanded and what followed upon the doing thereof 8. And the voyce which I heard To wit that heavenly voyce mentioned in ver 4. write not but seale the voyces of the thunders c. The same voyce therefore who before forbade him to write doth now command him to eat up the little booke and to prophesie by which is signified the admirable dispensation of the divine grace for Antichrist bearing sway in the Church during the times of the fift sixt trumpets the thunders indeed uttered their voyces that is some faithfull teachers publickly thundered against the idolatrie and tyranny of Antichrist But with little profit The voyces remained sealed and Antichrists power entire yea increased dayly by suppressing those teachers bringing kings and nations under his yoak Now whence came this I answere Christ as yet had not given to John the open booke to eat it up neither commanded him againe to prophesie because he reserved this special grace unto the later times of the fift sixt trumpets Let us therefore acknowledge this singular mercie of God that now unto us the open booke of Christs doctrine is given to be eaten up and prophesie against Antichrist againe revived in the world Take the little booke The heavenly voyce commands two things First that Iohn should take the open booke out of the hand of Christ Secondly eat it up The little booke on the outside contained the revealed written doctrine of the Gospell within the secret counsels of God touching the future
to be approved off yet the eating of the booke doth make nothing for it Andreas and they which follow him perceiving that here is spoken of prophesying to come in the last times have imagined much like to the disciples of old that Iohn is not dead to this day but yet liveth with Enoch Elias in paradise with whom after Antichrist is risen he shall come and prophesie against him Touching whose opinion so much indeed is true viz that here is treated of a future prophesying under Antichrist but the rest is false and refuted by Iohn himself Chap. 21.23 All the forenamed opinions therefore are to bee joyned together and then the meaning will appear to be thus that here is a confirmation of the Prophet that he should not because of his banishment desist from his office but goe on to prophesie and thus the commandement may include a promise of his restitution into his former place Yet the heavenly voyce is further to be applied namely to the prophesying which should be renewed against Antichrist in the last times So that Iohn is commanded to eat up the book againe to prophesie not so much in his owne as in the person of all those witnesses of the truth who lived neer the end of the fift and sixt trumpets the sence is therefore that when Antichrist hath long enough raged then prophesying shall againe be restored against him c. Now to prophesie againe To prophesie againe what it is is to bring to light purge reforme wholy to restore to its former brightnesse the doctrine of the Gospell filthily polluted mangled brought to nought by Antichrists Locusts Againe for although the Apostles Pastors Teachers sincere Bishops had formerly published preached the Gospell yet afterward prophesie was oppressed by Antichrist and therefore it was behovefull it should againe be restored by the faithfull preachers of the word This I say must be don for otherwise Antichrist would have thrust Christ quite out of his possession troaden his Church under foot Therefore for the truthes sake of these divine praedictions that the Church perish not but that Antichrists abominations be wholy rooted out it was needfull that prophesie should bee renewed The Thunders indeed uttered their voyces but they did little good therefore other witnesses must be raised up who shall more strongly strike at assault weaken Antichrists kingdome Thus it is manifest that here is promised a reformation of the Church about the last times which shal be expounded in the following Chapter under the two witnesses who shall againe prophesie against Antichrist Before many people and nations and tongues and kings The successe of prophesie renewed is set forth for hereby many peoples nations and kings who before worshipped the beast shall embrace the Gospell forsake Antichrist The which how far it hath and yet daylie is accomplished both in Germanie France England Poland Bohemia Hungary Denmarke Suetia c. all may clearly see who doe not malitiously shut their eyes Thus wee see that here is a preparation and transition unto the following measuring of the tempie of God The Argument Parts Analysis of CHAPTER XI NOw are described the new combats of the two witnesses prophesie ministerie with the beast their martyrdome and vindication also the triumph of Antichristians because they were killed their astonishment and ruin and at last the seventh trumpet sounding the songs of joy and triumph of the Church in heaven also the last judgement the abolition of Antichrists kingdome with the fretting and punishment of the wicked Who are these two witnesses what events they doe prefigure of whom is very obscure Interpreters indeed every one according to his understanding have learnedly thought upon severall opinions But I hardly find one who satisfies himself and the reader And perhaps all humane understanding doth here faile For mine owne part I willingly confesse that herein I stick come short The obscurity chiefly consists in the defining of the moneths dayes and moments of times the resolution whereof cannot fully be had but by the bright beames of divine revelation Yet notwithstanding I doubt not but by blessing of God the observation of our method will afford us some little light in this mysterie Hitherto the two former Acts of this Vision have been Parallels as answering each to other The first was the proposition of the Churches calamities under the sound of the six trumpets that is under the heathen tyrants hareticks Apollyon the king of Locusts and Mahumet Chap. 8. 9. The second is of the comforts of the afflicted Church under the said enemies Chap. 10. Now followes the third Act Chap. 11. unto ver 15. which is an amplification of the foresaid calamities describing the renewed combats of the Saintes with the Westerne Antichrist The Westerne Antichrist more hurtfull then the Easterne as beeing much more cruell and hurtfull unto the Church then the Easterne considering how the latter tyrannized by open force and warr killing onely the bodies of them who submitted not unto his yoake whereas the other tyrannizeth over the soules with all deceiveablenesse of unrighteousnesse lying signes moreover torments the consciences of them who enslave themselves unto him with torments far worse then any kinde of death as we have heard in Chap. 9. But chiefly it describeth the occasion and cause of those combats namely the purging of the Evangelical doctrine from Antichristian defilements with the reformation of the Church by the preaching of the two witnesses in the latter times of the fift and sixt trumpets as also the successe of the reformation and what should happen both to the witnesses and also to Antichrist Lastly the fourth Act is added by the sound of the last trumpet relating the happie change of all former calamities in the last judgement when as Christ the judge destroying the kingdomes of his adversaries will render a reward unto his servants and punishment unto the wicked Chap. XI from vers 15. unto the end This method beeing observed the reason is plaine why the last judgment is againe treated of in the end of this Chapter now without this we grope in darknesse many imaginarie things are in vain devised The parts therefore of the Chapter are two I. FIrst a prophesie of the reformation of the Church under Antichrist unto vers 15. II. The sounding of the last trumpet from vers 15. unto the end The former part hath a twofold oracle The first general commanding Iohn to measure the temple that is to purge the Church from the filth and corruptions of Antichrist vers 1. To leave out the inward court and shewes the cause thereof vers 2. The second speciall declaring the manner of the future reformation viz. by the ministerie of two witnesses consisting of four particulars I. A description of the witnesses 1. From the time of their prophesie from their habit v. 3. 2. From their dignitie esteem with God v.
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
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
in the world after he was once thrust out of heaven But this is a prophetical threatning of other plots at hand by which not long after this revelation he should bring to destruction all the inhabitants of the earth and sea through out the Christian world as wholy given to all manner of superstition by Antichrists meanes Seeing therefore by what hath been spoken and hereafter more shall be it appeareth that the darknesse and calamities of Antichrist came into the world about the yeere of our Lord 606. this Wo is altogether to be referred unto that time Brightman consents that the inhabitants of the earth are all sorts of wicked men hypocritically professing Christianitie viz. all the inhabiters of Antichrists kingdome But by the inhabitants of the sea he understands the clergie men who broach grosse troubled and saltish doctrine to their counterfaite Christians which indeed produceth hypocrisie in them but at last gnawes their entralls and bereaves them of understanding Full of great wrath They foretell Satans furie by which he should introduce Antichrists spiritual and secular power into the Christian world establishing his kingdome to the destruction of infinite sowles Because he knoweth The cause of this his great furie is the shortnes of time allotted him to rage in or immunitie from the eternall torments of hell to which he knowes himself to be ordained And therefore he will make up the the brevitie of the time with unwearied indeavour of doing mischief not letting passe a moment without satisfying his poysoned lust on the miserable inhabitants of the earth But thou wilt say whence doth he know that his time is short seeing no man knowes the day of judgement but God Vndoubtedlie he knowes it by the signes foreshewing the same to be at hand and by conjectures which are secret to us seeing he is a spirit of quick and deepe apprehension But how is the time short it having continued more then a thousand yeeres How this time is said to be short Ribera restraines it to the last four yeeres of his supposed Antichrist But if it were so not onely the devil but men of the weakest capacitie might know the day of judgement aforehand But this is manifestly false for the Beast was not as yet ascended out of the sea and earth The Dragon had not as yet seduced the world by the Beast and fals Prophet when he should be cast down to the earth So then the time of Antichristian persecution which was to continew more then a thousand yeeres is said to be short for the consolation of the godly that they might know that the Dragons rage should have an end short also in respect of the time that was past before Antichrist was revealed 1 Ioh. 2.18 1 Cor. 10.11 like as the time of the new Testament though long in it self yet is called the last houre and the ends of the world 13. And when the Dragon saw The things we heard before touching the deliverie of the woman the warre of Michael and the ruin of the Dragon represented the state of the Church from the first birth therof unto Constantines time and were the first part of the first and second Act. Now followes the latter member of both the said Acts containing new combats and comforts of the Church belonging unto the three hundred yeeres from Constantine untill the rising of Antichrist Then the Church seemed to be in a safe haven beeing freed of outward persecutors and having obtained Christian Emperours But as histories witnes no lesse stormes befell her then before For she falling to hypocrisie and abounding in securitie idlenesse wealth luxuriousnes and ambition soon begane by hom-bred dissentions to consume herself and to hold forth the faith not in the heart but in Creeds and papers depraving the doctrine of grace by philosophical subtilties and to heap up without measure humane traditions bringing in the rites and idols of Pagans in a word under the name of Christ to follow heathenisme and deny Christ Then sincerity betooke it self to Eagles wings and fled into the desert out of the sight of men but whatever was hypocritical and Antichristian gott the upper hand And he persecuted the woman Here followes a new assault of the Dragon against the woman The second assault of the warre now what it was and when is to be considered The time wil declare the persecution which is signified two manner of wayes First on the Dragons part secondly on the womans part The Dragon is said to assault the woman after he saw that he was cast unto the earth Now we have shewed that spiritually he was thrust out of heaven soon after the death and exaltation of Christ but allegoricallie when Constantine came to the Empire who overthrew Maxentius Maximinus and Licinius beeing the heads of the Dragon Then the Dragon begane to plot new mischief against the woman The adjunct also of the woman shewes the time who brought forth the man-child The persecution therefore begane after the woman was delivered Her bringing forth was the time of sorrowes and persecutions under the tyrannical Iewes Romanes For a woman saith Christ when she is in travell hath sorrow because her houre is come To retaine therefore the sense of the prophesie Ioh. 16.11 it is thus after that the Church had brought forth a man-child that is had gotten Constantine to defend her a new calamity more pernicious then the former befell her The occasion whereof was partly the overmuch bounty of Constantine towards the Bishops and Churches The occasion of a new persecution Partly also his and some of his successours their inconstancie For by the perswasion of ambitious Bishops he built at Rome to his great cost statelie and sumptuous palaces he gifted the Churches with revenues lands and princelike treasures he honoured the Bishops as gods and such as none might judge inriching them with excessive gifts which made them insolent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vita Silvestri for fulnes breeds pride especiallie he was lavish towards the Bishop of Rome on whose head if Platina lie not he set a mitre beset with gold and precious stones he built a royal Temple named first Equitium of the Knighthood then Lateranensis afterwards Peters at last Pauls and Agnets two also at Constantinople One called the temple of Peace the other of the Apostles furnished rather with Persian then Christian ornaments bestowing on them vessels of silver gold and large rents Why Constantine was called Nepos insomuch for his immoderate prodigalitie he was commonly called Nepos which signifies a spendthrift or a riotous person In the first tenne yeeres of his reigne he was called CONSTANTINVS THE GREAT because of his victories The ten yeers after Latro a robber because of his crueltie to his children and friends The last ten yeeres of his reign for he reigned 30 yeers in all Pupillus a pupil because of his prodigalitie as Bapt. Egnatius recordeth These things ministred an occasion
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose height was sixty cubits and breadth six cubits proclaiming Dan. 3.4 The Babylonish Image that all should fall down and worship the golden image whosoever falleth not down and worshippeth shall the same houre be cast into the midst of the burning fierie furnace This was that Babylonish idolatry maintained by a furnace of fire in imitation whereof Antichrist hath set up a Golden Image to the Beast that is to his own wicked inventions commanding that all who will not worship the same shall be burnt in a furnace of fire By these two latter waies therefore far more effectuall then the former he universally seduceth the earth But both these waies seem to require a more full exposition That they should make an image to the Beast Both Alcasar and Ribera acknowledge that by an Enallage or change of number one image is put for many The Image of the beast what it is though they apply it to a different sence The holy Ghost calleth the whole Papisticall worship of images or Antichristian idolatry the image of the Beast That they should make to wit the inhabitants of the earth In the construction there is no ambiguity The Beast himself maketh not the image for he being covetous will not be at the cost but he saith to them that dwell on the earth that they should make it that is he teacheth and commandeth the nations in the honour of God and of the holy Trinity to make and set up in all consecrated places and temples the images of Christ crucified of Mary the mother of God the Queen of heaven of Peter the Prince of Apostles and of all the Saints in heaven Images I say of wood stone brasse gold and silver neither may they be set up naked and without attire but must be adorned and clothed in silke and purple have waxe-candles and lights set before them men must humbly and devoutly make requests and prayers unto them yea and contribute unto their worship yearely revenues for the salvation of soules This commandement the world being delighted with Babies and desirous of a glorious worship to the eye at length obeyed sparing no cost and hence the Papacie doth so much abound with Palaces temples consecrate places full of pictures altars waxe-candles lights purifying vessels c. as being a kingdome of images 15. He gives life to the beast makes it to speake and to be worshiped And he had power to give life to the Beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was given him to give life c. The first effect of his power he puts life into the Beasts image makes it to speake and to be worshipped upon paine of death It was given him by whom by the Dragon that is Satan the inventour and architect of all idolatry God permitting the same yea also in his most righteous judgement sending them that dwell on the earth strong delusion that they should beleeve a lie because they received not the love of the truth that they might be saved Now it is very apparent unto all how in the Papacy the Image is made to live speak weep laugh and do other actions of the living through the fraud and devillish cunning of Monkes And hence followeth that mighty running after this and that Mary Crucifixes Peter c. Hence are al the pilgrimages wonders canonizations sacrifices for the dead and vows in so much as none of the inhabitants of the earth whither of the simple or wiser sort but have thought it necessary for the salvation of soules The Beasts image excelleth that of Nebuchadnezzar to offer bequeath and give unto this Image whatsoever they possessed Furthermore the Image of the Beast hath this as proper to it and above that of the Babylonish for we read not that Nebuchadnezzar made the same to live or speak In this great wonderment therefore Antichrists image was to excell the other that he might more prevalently seduce otherwise in idolatry and madnesse they are alike as it followeth And to cause that whosoever Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should make to wit the image which speaketh for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both governed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image and this is the common reading But the sence sheweth that not the image but the Beast caused them that would not worship to be slaine therefore the Kings Bible seems more rightly to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and causeth or maketh that is the Beast doth it However it comes all to one purpose whither the Beast himself Dan. 3.6 or the Image by the Beast cause all that will not worship to be slaine the which we plainly see is taken out of Daniel Whosoever falleth not down and worshippeth shall the same houre be cast into the burning fierie furnace Thus the Beast besides his doctrine miracles and worship of Images addes outward force that so whosoever will not submit by the former may notwithstanding be compelled to worship through feare of punishments For such a spirituall madnesse possesseth idolaters that with fire and sword they punish the contempt of their idols hence Idol-worship is in Gr. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a mad and befotted worshipping of Idols Now let us see whither the like hath not been hitherto practised in the Papacy This setting up of Images first did rend the East from the West with many tragicall tumults and uproares And afterward was the utter overthrow thereof by the Turkes For Constantine that furious Pope by sedition thrust Philippicus Emperour of the East out of his government because he prohibited the Image of the Beast to be worshipped also he caused John the Emperours Generall to be slaine at Ravenna Gregory II. deposed Leo the Emperour for the same cause commanding them of Ravenna to put to death Paulus the Emperours chiefe officer He also put out the eyes of Peter Governour of Rome and by that means made himself Lord thereof Behold the power of the Beasts image of which if any be desirous to know further let him read the Book of Martyrs Or let him go to Rome or Spain and see whither all men are not constrained to bow the knee and adore the Image of the Beast Babylons Law is universall Whosoever will not fall downe and worship the Image Let him the same houre as an heretick be cast into the fierie furnace 16. Impression of a Character The difference between Character and Charagma And he causeth all The sixt effect of his power he imprints a Marke in the right hand or in the forehead with a priviledge to buy and sell Marke Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character as most render it A Character represents the expresse image of the Archetype or first pattern as for example a child being like his father in countenance is said to be the
sworn vassals of the Romish Church By the said name and Character is manifested the Image of the Beast that all were to adore viz. that mad worship of stocks and stones by which every one is constrained at the sound of the Cornet Flute Harpe Sackbut Psaltery Organ Dulcimer and al kinds of Musick to adore the image or idol that is nearest to him Lastly by the name Character and image of the Beast appeareth what was both the land and Sea-Beast exercising the same power and eccasioning all the evils which hitherto have been spoken of But what is the reason Why the holy Ghost doth not expresse the Pope of Rome See the notes on vers 1. that the spirit doth not more clearely expresse this name Why doth he not openly say the name of the Beast shall be the Latine or Romane chiefe Priest It might also be demaunded why he doth not plainely say that the Beast is Antichrist Touching this we are to know that typicall oracles of future things are not wont to be plainly set down till they be fulfilled Now it pleased the spirit thus to manifest these mysteries even by darke expressions that the faithfull hereby might be stirred up to diligent searching after them and lest that hence disturbances should be occasioned before the time and the Church endangered The Apostle 2 Thes 2. might have said more openly that the son of perdition should sit in the Church of Rome and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that did let was the power of the Romane Empire the which in the appointed time should be weakned and assaulted with the citie it selfe by the Romish Pope But it was usefull to the Church to speak more closely of the mystery of iniquity as then secret And if John had openly written that the Pope of Rome should be Antichrist c. Certainly either the Popes themselves would have laboured long ago to take away this Revelation out of the sight and memory of men that they might not be bewrayed Or else the mystery of iniquity which was a growing should never have broken forth because the Romane Emperours would soon have cast down the Popes out of their seat lest they should be forced to kisse their feet and try by experience their great tyranny Now thus the counsell of God a thing impossible to be done should have been hindred and this prophesie never fulfilled But Bellarmin disputes much against these things Lib. 3. de P. R. cap. 10. Bellarmins subtilties answered I. He saith that Irenaeus onely applieth the name Lateinos probably to Antichrist but that to him the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems more probable which signifies the Sunne I answer That which to Irenaeus seemed onely probable is unto us most certaine both by history and experience The things we see Irenaeus indeed was ignorant of and saw them not but undoubtedly had he lived to see the state of the Romish Church as now it is he would have judged as we now doe Yea it is not without admiration that Irenaeus did even then suspect and feare that Antichrist should sit at Rome Perhaps the arrogancy of Victor might occasion the same Euseb lib. 5 hist c. 24. who was not ashamed to excommunicate all the Churches of Asia for a difference about Easter certainely he mightily blamed him for it It is true indeed he did not affirme the thing as certaine touching the name of Antichrist because he either could not as wanting sufficient arguments which now we have or else he durst not because of the scandall and danger that thence might befall the Christians by the Romanes notwithstanding his words there added are not without a propheticall mystery though perhaps few have observed them BUT IN THIS WE WILL NOT GLORY What is this but to shew that that name of the Beast should be the greatest infamie of the Church of Rome as if he should say in this we have no great cause of boasting but rather of shame I beseech the prudent reader well to weigh this feare of Irenaeus II. He saith that the Latines possesse not now that most potent kingdome which they held in the times of Irenaeus I answer It sufficeth that the Pope hath a long time held under him the kingdome and seat of the Romanes in Italie the rest of the Christian world also being subject to his power and beck III. He saith that Latinus is not written with ei but simply with an i. I answer This cavill is too childish for who is ignorant that the Ancients were wont to write their j longum by ei as queîs for quis so queîbus preîmus capteîvi usuall to Plautus And thus the Englishmen to this day pronounce the i as if it were ei IV. He saith that the word Latinus is not the proper name of any Pope And that onely one was called Romanus who lived no more then foure moneths and therefore could not be the Antichrist I answer It is a frivolous evasion for it appeareth that the spirit speakes not of a personall but nationall name and profession for he will have the numerall name to be the marke whereby it might be known where Antichrist should reign as it shall further appeare on Chap. 17.18 to wit in Italie at Rome Now personall names are common to many Therefore the holy Ghost intends here no such name V. He saith that innumerable other names besides Lateines make up the same number and therefore hence nothing can be concluded And he alleadgeth out Hippolitus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deny out of Arethai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conquerour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill guide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely hurting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invying of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked lamb Out of Primasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary Out of Rupertus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the two Latine words DIC LUX Out of Lindanus Martin Lauter Out of the Cronologie of Genebrard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lulther so himself addes two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which words faith he make the same number I answer most of the old words he alledgeth are wrested for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes onely 664. and therefore must be written barbarously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make 666. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 672. abruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make 666. Neither have the other words the like evidence with these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Romanus The new are allfoolishly feined The Germanes write Luthers name Martin Luther not Martin Lauther or Lauter But put the case they did who ever hath heard that the Germane letters are all numerall or used in stead of ciphers according to the manner of the Hebrew and Greek Certainly he that feineth that this agrees to the proprietie and truth of the Germane tongue is altogether foolish But Genebrard saith he hath
royall Priesthood to God and Christ c. 5. And in their mouth was found no guile The sixt title is their integrity they are without hypocrisie both in faith Their integrity word and manners This indeed is truely said of Christ alone Isay 53.9 But attributed to the sealed by participation with Christ their head August hom 11 in Apoc. and by imputed righteousnesse He saith not saith Austine there hath not been but there is no guile found c. for such as the Lord findes a man when he cals him hence such also he judgeth him to be c. For they are without fault before the throne of God These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings bible hath not Innocency yet the old Latine and the other Greeke copies have them The last commendation is their innocency and full perfection before God The cause both of this and the former commendation is shewed before viz. because they have washed their robes in the blood of the Lamb Therefore they all are without guile and spot The which if it be referred to the state of this life we must againe understand it that they are such by imputation and and inchoation And then the words before the throne of God signifie not the place but their esteem in Gods judgement as if he should say They are without fault not in themselves and before men but in the eyes judgement of God freely absolving the faithful from all pollution and accounting them as without fault because of the blood of the Lamb If unto the state of the life to come then before the throne not onely signifies the place but also the cause of the blessednes of the sealed ones in heaven for being without fault they shal enjoy the perpetual sight of God which shall be their persect blessednesse And this is that which he said Chap. 7.15 Therefore they are before the throne of God and serve them day and night The second Part of the Chapter Of the three Angels publishing the everlasting Cospell against Antichrist 6 And I saw another Angell flee in the midst of heaven having the everlasting Gospell to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 7 Saying with a loud voice Feare God and give glory to him for the houre of his judgement is come and worship him that made heaven and earth and the sea and the fountaines of waters 8 And there followed another Angell saying Babylon is fallen is fallen that great citie because she made all nations drinke of the wine of the wrath of her fornication 9 And the third Angell followed them saying with a loud voice if any man worship the Beast and his image and receive his marke in his forehead or in his hand 10 The same shall drinke of the wine of the wrath of God which is powred out without mixture in the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. 11 And the smoake of their torment ascendeth up for ever and ever And they have no rest day nor night who worship the beast and his image and whosoever receiveth the marke of his name 12 Here is the patience of the Saints Here are they which keep the Commandements of God and the faith of Iesus 13 And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them THE COMMENTARY ANd I saw another Angel Here followes the second part touching the Angels preaching against Antichrists kingdome Who these are and to what times the prophesie appertaines is much questioned All agree in this that these Angels represent the Preachers of the Gospell in the times of Antichrist But Popish expositours referre the same to the last foure years of the world in which time they absurdly imagine that Antichrist shall beare the sway For how should all those things which are treated of touching the Beast and the Whore from the 13. Chap. unto the end almost of the whole Book be accomplished in so short a space Ribera supposeth they are three renowned Preachers of the Gospell in the time of Antichrist But Alcasar by his consequence is forced to reject this interpretation of the Papists And therefore he feineth that these are the three principall writers of holy Scripture Peter Paul and John The which foolish fiction is refuted by the very naming of it Our interpreters doe generally acknowledge that these things appertain to the times of the reformation of the Church but by what occasion this vision is here againe demonstrated seeing it was before foretold in Chap. 11. touching the measuring of the temple they expound not By our Method it is plaine seeing here we handle the Third Act of this vision that these things are to be compared with the Third Act of the foregoing vision In the second vision indeed there was nothing answering to this because there onely the preservation of the sealed or elect under Antichrist was manifested to Iohn the which is here also treated of in the first part of this Chapter But in the third vision we have the measuring of the temple and the prophesie of the two witnesses Chapter 11. representing unto us the reformation of the Church that should be in the last times unto which therefore we are to returne for the two that is a few prophesying witnesses there mentioned are here said to be three preaching Angels that is they are more then before And this very thing Anselmus as Ribera reports acknowledgeth taking the first Angell to be Elias the second another Prophet and companion of him rightly indeed according to the scope but he erres in the persons But as before we shewed that the measuring of the temple began about the time of the Councell of Constance or a little before so without doubt these three Angels began to preach from that time forward whose ministery no sooner shall be ended but the Beast shall be thrust into utter destruction I saw another Angell flying No Angell had gone before Therefore he was not one of the Harpers or of the multitude of sealed ones Which signifies that from this time another state of the Church was to be looked for An Angell that is a Preacher of the Gospell as before in Vision first the singular number by an enallage being put for the plurall for there should not be one onely but more although at the first but few should zealously set themselves upon the worke of reformation The first Angell is Wickleffe One therefore is named because one should excell and with an heroicall spirit begin the worke This Angell is John Wickleffe Professour of the Vniversity of Oxford a man noted throughout the whole world For when the whole West admired and followed
wicked common-wealth of old Rome Now the truth is nothing can be more vainely spoken And I wonder that the Iesuite when he wrote these things had not considered that he himselfe lived in Spaine where the ancient Moores formerly inhabited IV. He addes from Chap. 16.19 That Great Babylon came in remembrance before God 18.5 Babylons sins have reached unto heaven and God hath remembred her iniquities Therefore saith he towards the end of the world her old sins which hitherto for religion sake seemed to be forgotten shall againe be remembred and punished because of the new and like transgressions added to the former But first not onely things done long agoe are said to come in remembrance before God but also such things as are newly done by an Anthropopatheia for so in Act. 10. The prayers and almes of Cornelius which he daily performed are said to come up for a memoriall before God Secondly albeit his glosse were granted yet there were no need that new Rome should be punished for the sinnes of the old for as much as Popish Rome for these thousand years and more hath abounded in all manner of villanies for which the Lord most justly may take vengeance on her Lastly he flees unto the Oracles of the Sybills But they speak nothing touching the Popes ejection or apostacy of the Romanes from the faith of Christ unto Heathenisme but only touching the destruction of Rome therein agreeing with the prophesie of this booke By all which things it appeareth that whatsoever the Iesuite alledgeth for the upholding of the credit of the Pope it is nothing but a frivolous dotage of a dreaming writer The summe of the place is this That Babylon here threatned with destruction is Rome not of the Pagans which ceased in Constantines time Nor new heathenish Rome the which as the Iesuite feineth shall thrust out the Pope But Popish Rome which a long while hath boasted her selfe to be the Mother of Churches and from whose breasts all the nations and kings of the earth have sucked their errours superstition and idolatry Thus our insoluble argument is no way weakned by the Iesuite but stands firme against the Romish Antichrist But now when we speak of Rome we understand not simply the walled city or palaces towers and stately walkes thereof but chiefly the Pope himselfe with his whole kingdom and power over the Westerne Churches of which afterward in Chap. 17.18 Now why is Rome named Babylon Why Rome is called Babylon lib. 2. cap. 3. hist The cause may be the likenesse that is between them of which OROSIUS Behold saith he the rising of Babylon and Rome is alike their power is alike their greatnesse times good things and also evill But I rather thinke the reason is their likenesse in tyrannny and destruction The old Babylon afflicted the ancient Church Rome the new Babylon hath oppressed the new Church The Old is fallen The New shall fall Babylon is fallen is fallen The doubling of the threatning denotes the certainty and hastning of the destruction Therefore also it is said in the preterperfect tense hath that is is fallen because it shall certainely and suddenly fall like as we say of a dying man that he is dead or the like Neither did the Angell prophesie vainely For even during the preaching of this Angell while Luther I say yet taught a great part of Babylon fell both in Saxony Germany and other neighbouring Countries But touching the destruction of Babylon it followes in Chap. 18. Alcasar againe by his consequence is forced to make blacke white applying the ruine of Babylon to the conversion of heathenish Rome to the faith of Christ making the sence of the words Babylon is fallen is fallen that is is converted to Christ Now who ever heard so great an absurdity The whole context and consent of all interpreters evinceth that the ruine of Babylon signifies not mercy but punishment And therefore so impudent a depravation of holy Scripture is to be rebuked Because she made all nations drinke This reason evidently refutes Alcasars absurdity The cause of Babylons destruction shall be her fornication by which she hath most foully defiled her selfe with the Kings and Inhabitants of the earth for she is the Mother of all whoredomes This fornication as before was shewed is idolatry by a propheticall and metaphorical phrase for idolaters like harlots do by spirituall uncleannes perfidiously violate their faith to God prostrate themselves before their Idols and run headlong into utter destruction as we have largely expounded in our Commentary on Hosea Chap. 1.2 Of the wine of her fornication For the Pope obtrudes his idols on all nations who therefore are said to drinke of the wine of his wrath because idolatry through the corruptnesse of mans nature is more pleasing to all then the true worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a figure when with a little change of a word the sence is wholly altered In the Greeke is an elegant * parenomasia in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Antichrist gave all to drinke of the wine of his fornication so shall all drinke of the wine of Gods wrath because they suffered themselves universally to be drawne aside to the worship of Idols by the pretended authority of the Catholick Church Idolatry is compared to wine because by its sweetnesse and outward lustre it is pleasing unto the flesh and much desired Also from the effect for it makes idolaters madde furious and blinde like as wine takes away the sence of a drunkard The wine of wrath so named from the effect because it stirres up Gods wrath and drawes downe his judgements As also from the efficient cause because God in his anger doth justly inflict blindnesse on the worshippers of Antichrist according to that of Paul 2 Thes 2.11 For this cause God shall send them strong delusion that they should beleeve a lie that they might be damned who received not the truth It might seem the words here should thus be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of her fornication as in Chap. 17.2 The inhabitants of the earth are said to have been made drunke with the wine of her fornication c. because the wine of fornication is opposed to the wine of Gods wrath vers 10. The same shall drinke of the wine of the wrath of God But all copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the wrath c. Not here onely but also in Chap. 16.19 18.23 The use of this preaching The use of this Angels preaching doth plainely respect both the godly and the wicked The godly are exhorted to the duty before published by the former Angell To feare God and not the Beast To give glory to God not to Antichrist And lastly to worship God the Creator of heaven and earth not the Beast or his Image Also in Chap. 18.4 he admonisheth all such as desire to be free of Babylons
the just but the excision of the unjust and all iniquity that transitory and unstable things might have an end and that which is stable and eternal appeare Thrust thy sickle It is no commanding but a supplicating voice for the Angels command not Christ but worship him The words are taken out of Joel 3.13 where Iehovah saith I will sit in the valley of Jehosaphat to judge all the heathen round about Put yee in the sickle for the harvest is ripe The Angell knew that the day of judgement was neare and intreateth therefore that the judge would stay no longer but thrust the sickle into the harvest Thy sickle saith he to wit which is thine by office But how doth the Angell bid Christ to reap seeing Christ calls the Angels reapers Mat. 13.39 I answer In all Allegories circumstances doe often varie Christ is here said to doe that which there is applyed to the Angels because Christ reapes by the Angels his ministers yea the Angell here offers himselfe to the Lord to reape Because the time is come for thee Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy houre c. The Angell addes a twofold reason of his petition The former from the first cause for saith he the terme of judgement prefixed in the counsell of God is at hand But whence doth the Angell know this seeing that day and houre is not manifested to any creature Mar. 13.9 I answer by revelation from God Or else by the signes which he saw were either all past or at hand In saying for thee he acknowledgeth him to be appointed by the Father the onely Iudge of the world Ioh. 5.12 as he saith himselfe The Father judgeth no man but hath given all judgement to the Sonne Here by the phrase we have no obscure argument that Iohn the Evangelist is the Authour of the Revelation with whom we finde nothing more familiar then to expresse a defined time by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houre as Cha. 2.4 My houre is not yet come Chap. 5.25 My houre is come and now is Chap. 7.30 No man laid hands on him because his houre was not yet come Chap. 13.1 Jesus knowing that his houre was come Chap. 17.1 Father the houre is come glorifie thy Sonne c. To reap That is to take away men from the earth by gathering the good as wheat into the barne but the tares into bundles to be burnt as is declared Mat. 13.30 For the harvest is ripe This is the second reason from the next cause or order of nature requiring harvest when the corne is white Ioh. 4.35 Lift up your eyes saith Christ and looke on the fields for they are already white to harvest Therefore being ripe the time of harvest is at hand This ripenesse signifies that the measure of the Churches calamities Antichrists tyranny and the iniquity of the wicked was now full as God in Gen. 18.21 saith touching the sinnes of the Sodomites that he was come to see whither they were come to the full height or not And Christ of the Pharisees Mat. 23.32 Fill yee up then the measure of your fathers 2 Pet. 3.9 Rom. 2.4 This also commendeth both the patience and justice of God The Lord is not slack in his judgement but is patient towards us not willing that any should perish but by long-suffering leadeth us to repentance So then he will execute judgement most justly because he will not doe it till there be no hope of the worlds recovery and that the sinnes of men are come to that height as none shall have cause to complaine either of the overmuch haste or severity of the Iudge 16 And he that sate on the cloude thrust in his sickle Christ readily yeelds to the request of the Saints for it s no sooner desired but he thrusts the sickle into the earth for into the ripe fruits of the earth by a Synecdoche that is on men themselves When therefore the houre of judgement shall come Christ will finish the harvest of the earth without any delay labour or hinderance for he is a most carefull and powerfull Iudge And the earth was reaped that is both the living and the dead being cited before the tribunall seat of judgement received rewards according to that in Joh. 5.29 Mat. 25.46 The declaration of this parabolicall harvest is best expounded by Christ himselfe Mat. 13.39 The harvest is the end of the world The reapers are the Angels then the Sonne of man shall send forth and say gather yee together first the tares and binde them in bundles to burne them but gather the wheat into my barne The tares are the seed of the wicked one the good seed are the children of the Kingdome Then therefore the Angels shall gather out of his kingdome all things that offend and them which doe iniquity and shall cast them into a furnace of fire there shall be wailing and gnashing of teeth but the righteous shall shine forth as the Sun in the Kingdome of their Father c. This is that harvest which John saw by us indeed who walke in faith longed after but it shall be dreadfull unto the worshippers of the Beast for we shall be gathered into Gods barne but as many as have not repented of their Antichristian idolatry being threshed with the eternall scourges of Gods wrath shall be burnt in hell fire If thou demaund how Christ himself is said to thrust the sickle into the earth seeing this charge was committed before to the reaping Angels we have even now answered that Christ is said to have done that which the Angels are to doe by his commandement as in Ioh. 4.2 Christ is said to have made and baptized more Disciples then John yet it is added he baptized not but his Disciples did to wit by his authority and commandement 17. And another Angell came out of the Temple Another type of the foresaid judgement properly representing the horrible punishments of the wickedunder the forme of a vintage First Christ doth againe come forth in the likenesse of an Angell with a sharpe sickle not to reap as before but to cut downe the vine which again represents Christs judicatory power Some by this Angell understand the Saints who in that great Day as assistants to Christ shall judge the world according to that in 1 Cor. 6.2 But I dare not attribute this sickle to the Saints Perhaps this Angell is one of the chiefe ministers of Christ the Iudge Or it is an Enallage of the singular for the plurall because as the Angells shall be Reapers so also Vintagers in the end of the world Yet I see nothing to hinder why Christ the Iudge may not here be understood who alone holdeth the Iudicatory Sickle because he onely hath received all power from the Father For often Christ is said to be an Angell as in Chap. 7.2 8.3 10.1 To wit the Angell of the Covenant and great Counsell neither is it unusuall that Christ in respect of his divers
it selfe ver 3.4.5 III. The interpretation of the Vision in the rest of the Chapter In the first Iohn is invited by the Angell to contemplate a new Vision ver 1. The Argument thereof being the judgement or condemnation of the great whore ibid. Whose person is described generally by two adjuncts 1. Of her seat or throne upon many waters 2. Of her abominable fornication as the cause of her condemnation v. 2. with whom the kings have committed fornication c. In the second is noted 1. The place of the Vision in the wildernesse 2. The Vision it selfe A woman sitting on a beast ibid. 3. The monstrous shape of the beast ibid. 4. The attire of the whorish woman ver 4. The name on her forehead ver 5. and her cruelty ver 6. In the third is shewed a twofold occasion of the interpretation Iohns great admiration ver 6. and the readinesse of the Angell to interpret ver 7. The interpretation followeth 1. Of the Beast ver 8.9.10.11.12.13.14 2. Of the woman ver 15. unto the end The beast is unfolded first in the whole secondly according to his parts Of the whole Beast is shewed 1. The fourefold state also his authority among the inhabitants of the earth ver 8. to which is annexed an exclamation stirring up to attention ver 9. The parts of the beast are unfolded 1. The seven heads that they are so many mountainâ—s and so many kings ver 9.10.11 2. The ten hornes that they also are so many kings ver 12. 3. The conspiracy of the kings with the Beast against the Lambe ver 13. 4. The fight of the kings with the Lambe ver 14. To 〈◊〉 the woman here is shewed 1. her seat on many waters ver 15.2 her 〈◊〉 desertion and burning ver 16. The secondarie causes whereof shall be the hornes of the beast ibid. The first and chiefe the divine motion ver 17. 3. The surname of the woman the great city reigning over the kings of the earth c. that is Rome ver 18. CHAPTER XVII The first Part of the Chapter The Preface of the VISION 1 And there came one of the seven Angels which had the seven vials and talked with me saying Come hither I will shew unto â—ee the judgement of the great whore that sitteth upon many waters 2 With whom the kings of the earth have committed fornication and the inhabiters of the earth have bin made drunke with the wine of her Fornication THE COMMENTARY AND there came one of the seven Angells The occasion of the Vision is the invitation of the Angell unto a new Vision Now whether this Angell were the first of the seven by an hebraisme it matters not Brightman takes him to be the fift who poured out the Viall on the throne of the Beast But it may be as well any one of the other for every of them did poure out the last plagues on the beasts kingdom Notwithstanding it seems to be the seventh or last who with his Viall raised an earthquake whereby Babylon was destroyed for this shal be the judgement of the great whore to which Iohn is now invited to behold the same he had heard indeed by the preaching of the second Angell in Vision fift chap 14 8 the fall of Babylon and even now in the earthquake he saw the division or rent thereof chap 16.19 but the Type was something obscure here therefore in a more evident vision the tragical judgement of Babylon is manifested to him Come hither I will shew unto thee The sense is not I will reveal or expound unto thee in words but I will bring thee to the very beholding of the thing it selfe as if he should say I will no longer describe Antichrist in words but will now set him forth plainely before thy eyes Now as this was a Vision so it was a mentall transportation as appeares verse 3. The scope or drift was that Iohn should wrire these tragicall apparitions to the terrour of Babylon and comfort of the godlie The friendly manner of speaking Come hither and the whole matter teacheth us what the Apostle speaketh Heb. 1.14 that the Angells as ministring Spirits are with alacrity imployed about these things which serve for our consolation and salvation not to the end that we should worship them for thus Iohn is prohibited to do but that we might rejoyce and give thankes to God chap 19 10 22.9 who so careth for us as for our sakes to send forth the Angels as ministring spirits The judgement of the whore In one word he shews the Argument of the Vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of the whore for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Condemnation which is not meant of a temporall spoiling and burning which the whore shall suffer by her lovers but to be cast for ever into the lake of fire and brimstone the which Christ the Iudge shall himselfe execute at the last day Of the great â—hore Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a double Article Regula articulorum non semper perpetua as if he spake of a whore before known whereas indeed there was nothing formerly mentioned of her And therefore the rule will not alwayes hold that articles are never put but before things that are knowne Vnlesse perhaps he denotes this Whore by a double article because she was knowne to the Angell as if hee should say I will shew unto thee that famous Harlot or Strumpet well knowne to all the heavenly inhabitants and what her end shall be seeing as yet thou knowest it not She is not that woman Jezabell which seduced some of the Church of Thiatyra by her fornication Chap. 2.20 For the description shews that here a far more famous whore is noted For this Strumpet sits not in Thiatyra but upon many waters and upon the beast the meaning whereof shal be opened on ver 3. ver 15. By calling her a whore and a great one that is insatiable and far exceeding other Strumpets in lust and filthinesse he teacheth us that the guilt and cause of her horrible judgement shall be her fornication and not simply fornication the punishment whereof might happily not have bin so capitall but joyned with detestable perfidiousnesse namely her loathsome adultery as when a Bride forsaking her Bridegroome or a wife her husband shamefully prostitute themselves unto strangers which sin both by humane and divine lawes is punished by death This may not be taken of corporall fornication for this harlot is afterward called a Citie and fornication could not be committed with the walles or houses thereof Therefore it is rather to be understood of spirituall fornication viz. apostacy from God perfidiousnesse and Idolatry Now wherefore the scripture doth so often compare this to Fornication I have shewed in my Commentary on Hosea Chapter 1. and Chapter 2. Betwixt Christ and the Church is a spirituall mariage Eph. 5 32 Hose 2 18 He as the Bridegrome hath espoused the Church as his
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
vertue of their Ancestours and are rather Apostaticall then Apostolicall Rome therefore and Popery is a wildernesse not properly for the former is a policie Lib. 4. chronol â— 553 and the latter containes many Common-wealths but spiritually the true Church being vanished thence like as a wildernesse is remote from mens eyes and in which the adulterous Church hath succeeded the true of this see Chap. 12.14 see also Hieron ad Algasiam Quest 11. I saw a wom in sitting on a Beast A monstrons vision A woman being of the weaker Sex and trembling as it were at the sight of a mouse how she should not then be afraid of so cruell a Beast But she mounts on the beast guides and sets him forward The holy Ghost hereby intimating that this woman being stirred up by the infernall spirits did with more then humane audacity climbe upon and bring this beast under the yoake Now let us briefly consider who this woman is who the beast and what the sitting on the beast doth signifie That this woman is Rome is so clearly declared by the Angell The woman is Rome that the Iesuites dare no more deny the same For Ribera howsoever on this place he seeks to shift off the matter and altogether passeth by verse 18. In Apoc. c. 17. se 5. cap. 14.33 et seq yet he denies not but that as before under the name of a Cay so here under the name of a woman Babylon is spoken of Now that Babylon denotes Popish Rome wee have before clearely proved Bellarmine howsoever he jestingly contendeth that Ierusalem shall be the Seat of Antichrist yet at length he granteth that Rome Lib. 3. de p R c. 13 yea Popish Rome is the scarlet coloured whore to be burnt by the Kings but he miserably intangles himselfe for if Popish Rome be the purpled whore and the same whore is that great Babylon which certainly is the Seat and habitation of Antichrist then Popish Rome must needs be Antichrists seat which notwithstanding both the Iesuites deny Neither doth that fiction helpe them viz. that Popish Rome shall be burnt by the ten Kings before the comming of Antichrist and therefore cannot possible be Antichrists Seat for this Fiction is not onely contradictory to it selfe but is greatly reproachfull to the Pope also First it is inconsistent Inconsistent because thus the whore should have bin burnt before she had committed fornication with the Kings and inhabiters of the earth and before she rode on the beast Antichrist that is she should be punished before she had sinned whereas the cause of her burning and punishment must necessarily goe before her punishment Now the only cause of Babylons judgement shal be her Antichristian whoredome and riding on Antichrist that is her Antichristianisme Rome therefore shall commit Antichristian fornication and bee the Seat of Antichrist before it be burnt Secondly And opprobrious to the Pope and cardinalls Nothing can be imagined more contumelious against the Pope then this Fiction for if Popish Rome is to bee burnt for her Antichristian sornication then of necessity the Jesuites must confesse one of these two things Either that the Pope doth or shall give to drink the wine of Antichristian fornication to the Kings of the earth for this cannot be understood of any other whoredome and so the Pope now is or shall be the Antichrist Or that the Pope with his Cardinalls shall some time or other be taken with such a Lethargy of Prophannesse and be so carelesse in their office as to suffer the wine of the Babylonish fornication to increase in their Citie and Church and then to be given unto the Kings of the earth Now could this cursed wine grow in Rome except the Pope and Cardinalls were the Authors and furtherers thereof And by whom if not by themselves should it from Rome be proffered unto the kings of the earth Let them therefore take which of these two they will and it must necessarily follow that Rome is Antichrists seat and the Pope Antichrist Thus much touching the woman The summe of the mystery is this The woman as she is a woman is the Church see Chapter 11.1 as she is whorish the false and adulterous Church as she to scarlet coloured making the Kings and inhabitants of the earth to drinke of the wine c. she is the universall Church giving the law to all as shee rides on the Beast The sum of the mystery of the Raâ—â—ish whâ—re the Antichristian Church armed with both swords as she sits on seven mountaines she denotes the adultorous Catholicke Antichristian Romane Church Touching the beast the adversaries doe wonderfully contradict themselves in their writings Ribera makes the beast to be the devil reigning or the kingdom of the devill but it s a false glosse and were it true it would no way salve the Pope and Rome First This beast as not the devill reigning this beast was not yet in Iohns time but was to ascend out of the pit but the kingdome of the devill was in his time most cruelly exercised by the Romane tyrants against the godly Christ indeed destroyed Satans kingdome so far as concerned spirituall violence but not as yet in respect of civill tyranny This beast therefore is not the kingdom of the devill or the devill reigning Secondly the Dragon and the beast are not the same for the Dragon gives his throne to the beast And the beast receives his authority from the Dragon In their punishment also they are distinguished as is manifest by comparing Chap. 19.20 with Chap. 20.10 Now the dragon is the devill that old serpent The beast therefore is not the devill Thirdly this beast so far as he comes up out of the pit is the same mentioned in Chapter 11.7 who is there said to ascend out of the bottomlesse pit and Chap. 13.1 out of the Sea Therefore hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou sawest to wit before Chap. 11. 13. but that beast was Antichrist And therefore this also The major Ribera labours to disprove by a grammaticall reason because the beast in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article that we might understand saith he that here the woman and beast are brought in which were not before but this reason is vaine and of no validity for by that which went before it is plaine why the article is not put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman viz. because in the first verse he had with a double article called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great whore Therefore it was not needfull here againe to repeat the article And in that he cals the beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth not argue him to bee a divers beast from the former for though the article be ommitted yet
unto himselfe And therefore he is said to have bin then because then something of him was and hee was then according to that power although in another respect he were not as yet And is not To wit in this time of the Revelation when the Romane Bishops had not yet so much as dreamt of a Monarchicall Spirituall or Secular power but all of them for the space of 300. yeers untill Melchiades suffered Martyrdome for the Name of Christ Although Bellarmine foolishly boasteth that Clemens received the Ecclesiasticall Monarchy from Peter And is to ascend out of the bottomlesse pit To wit 510. yeeres after the Revelation of this Prophesie when Sabian attempted to invade the ecclesiasticall Monarchie Boniface III. really invaded it and so transmitted the same unto the Popes his Successours And about 649 yeers from this Prophesie Steeven II. also laid hold on the secular power who first thrusting the Greeke Emperours out of Italy possessed the chiefe government He was the first that deprived the French King Hildericke of his kingdome He was the first that admitted Pipine upon whom by his Antichristian power he bestowed not his own but the kingdome of France to kisse his feet 〈◊〉 he first would be pontificallie carried with great triumph in the midst of the people on mens shoulders as it were another Alexander or Iulius unto the Lateran Palace which thing hath ever since bin very religiously observed of his Successours namely being men as Balaeus recordeth not worthy that the Earth should beare Not long after also the beast in Gregory VII and Boniface VIII ascended to the highest step of Monarchie when the Pope said I AM CAESAR for he ascended not in a moment but by divers degrees of which see Chap. 13. He shall ascend out of the bottomlesse pit As Chap. 11.7 or out of the Sea as Chap. 2 Thes 2 9 13.1 the sense being one understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either properly of the pit of hell to denote the procreating cause of which the Apostle speaketh that his comming should be after the working of Satan with all deceiveablenesse of unrighteousnesse and signes and lying wonders or metaphorically of the deep of the Sea that is the sincke of Bishops in Papall Councills by which under praetext of establishing the faith and routing out of heresies the priviledges of Emperours and kings were overthrowne the monarchy of the Pope established the power of the Clergy augmented and confirmed the which Julian the Cardinall alledging thereby to allure Pope Eugenius unto the Councill of Basil It is a wonderfull thing saith he I find that the power of the Church and Ecclesiasticall Libertie hath alwayes bin strengthened defended and augmented by Councills and now doe we feare it should be taken away And shall goe into perdition Here I assent to Brightman for the clearnesse therof for this going of the beast into perdition foretold by the Angell is by the wonderfull judgement of God begun in our age and now the beast goes on in the way of destruction so that he is not now far from his end And this Bellarmine himselfe confesseth who thus writeth From that time you made the Pope to be Antichrist his Empire is not onely not encreased but more and more decreased The time therefore is neere at hand in which the Church of Christ shall sing with the rest of the Heavenly Companies HALLELVJAH Salvation and Honour and Glory and Power be to the Lord our God because his judgements are true and righteous Revelat. 19.1 And they that dwell on the earth shall wonder Thus much of the fourefold state of the beast his authority followes which hath largely before been expounded in Chap 13. here it is briefly touched Shall wonder Not at the monstrous sight as Iohn did verse 6. but shall adore and worship the woman Queen that rides on the beast as a Goddesse so Chap. 13. verse 3.4 And the world woâ—dred after the Beast and worshipped him saying Who is like unto the beast who is able to make war with him And verse 8 And power was given him over all kinreds and tongues and Nations and all the Inhabitants of the earth shall worship him But what then shall none remaine with Christ I answer Least we should thinke so in both places the inhabiters of the earth are onely comprehended in this number Whose Names are not written in the Booke of life from the foundation of the World by which limitation is intimated first the chiefe cause of this great madnesse of men to worship so monstrous and execrable a thing it is because they shall be children of the earth and not of God Reprobates not Elect secondly the Elect are freed from the Impostures of the beast for it is impossible they should be seduced Mat. 24.24 Whose Names are not written See Chap. 13.8 Beholding the beast that was and is not He reckons up some titles of the beast and not in vaine for it shall bee one cause of the worlds wonderment that the beast having divers shapes like unto another Proteus WAS AND IS NOT AND YET IS Whence the Admirers of him shall conceive in their minds something divine touching him Now these things are evident by what wee said before Was viz. before Iohns time so far as concerned the monarchicall secular power Is not viz. in Iohns time because the Romane Bishops had not assumed this no nor as yet the Ecclesiasticall monarchy And yet is viz. in Iohns time in respect of the Imperiall power which then the Caesars had and afterwards should be usurped by the Popes Thus we must reconcile these seeming contradictions Is not and yet is according to the different state of the beast least we might imagine a repugnancy to be in the words which to avoid the old Version hath wholly ommitted the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet is But Andreas and Arethas whom Montanus followes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is at hand or is to come which agrees with the third terme shall ascend out of the bothomlesse pit for he saith that he shall come that is in his time ascend out of the bottomlesse pit The fourth terme is not here mentioned because that served not for admiration but belongs to the future wayling of which in Chapter 18. 9 Here is the minde having wisedome This is added that none might complaine and say Why are all these darke expressions what may be the meaning of the heads and hornes of the beast he cryes out as before Chap. 13.9 at the rising of the first beast If any one hath eares let him heare And after the second verse 18. Here is wisedome let him that hath understanding count c. so now Here is understanding to wit hid above mans reach Here may be understood of the divers states of the beast euen now mentioned but I rather referre it to the following matter Here for in these things which yet remain to be expounded touching the heads
election through the last judgement of practicall reason for without such a determination the wil and choice of man should be nothing at all Now howsoever this judgement of practicall reason which the Sophisters confesse is the root of liberty be sometimes also determinated out of it self Act 14.16 that is by God I say sometimes not alwayes for God doth not determinate all acts of the will but oftentimes leaves men to their own wayes and suffers them to run headlong into destruction Notwithstanding this determination is not done without the voluntary judgement of our reason and choice of the will without any coaction yet in a manner to us indeed inexplicable but known to God Who worketh all things after the counsell of his owne will Ephe. 1.11 To the second Argument That which is governed by the divine providence acts not freely c. I ANSWER it is false unlesse it be understood with the same distinction to wit if it be governed by a providence without our own deliberation and choice For that which God governeth shewing the object to the understanding and efficaciously moving the will to chuse the same that notwithstanding man doth freely chuse although he be inclined by the will of God to whatsoever he pleaseth What it is to act freely For the creatures freedom in acting is not to act without the government of any but with deliberation and by a voluntary motion of its own will although this motion be raised and ruled by another And that I may return unto the determination of the will It is not repugnant even to morall Philosophie For Aristotle lib. 3. Ethic. Cap. 5. saith That man is the originall of his own actions as of his children and denies not but that in some occurrences the will is determinated to one thing the liberty thereof remaining suppose in vitious men drunkards and incontinent persons who after they have brought a vitious habit upon themselves do indeed commit their vices freely yet also necessarily and determinately because their will by a vitious habit which they are not able to shake off is determined to vice To conclude it is plain from these things in the Hypothesis that God put into the hearts of the Kings the liberty of their will remaining to doe what they did determinately and in the Thesis that the concurrence of God governing and determinating the will of man as he pleaseth doth not at all take away the liberty of the same II. Whether God after the same manner put good and evill into the hearts of the Kings and whether hence it will follow that he is the Author of sin Touching the good there is no question about it for this all that are godly doe willingly grant viz. that God as the Scripture saith workes both the will and the deed without overthrowing the liberty of our will as before we shewed Notwithstanding Pelagius did not grant the same and a Philosopher will no more grant the determination of the will in vertue then in vice But the Philosopher is answered by the doctrine of heathens themselves as erewhile wee heard out of Aristotle Pelagius and such as follow him object the Theologicall knot in evill things touching the cause of sin For if God also determine the evill of man as for examples the hearts of the Kings as touching things evill in their owne nature as suppose to conspire together with Antichrist and to fight against the Lambe hereby God seems to be the Author as it were of their evills and the Kings excusable This indeed Pelagius of old objected to Austin as at this day the Pelagian Relickes in pretence to maintaine the righteousnesse of God as if it could not be otherwise maintained but in the sense of bare permission viz. that God is said to do that because he permits it to be done But first the glosse of bare permission is a manifest abusing of sundry places of Scripture in which it is plainely affirmed that God did and that indeed most holily which men have done most wickedly Joseph touching the parricide of his brethren saith Gen. 45.8 It was not you that sent me hither but God sent me hither before you Touching the hatred of the Egyptians against the Israelites Psal 105. verse 25. God turned their hearts to hate his people to deale subtilly with his servants Touching Shimeis cursing 2. Samuel 16.10 The Lord hath said unto him Curse David Of Absoloms incest 2. Sam. 12.12 Thou didst it secretly But I will do this viz. give thy wives unto thy neighbour before all Israel and before the sun Of the Rebellion of Jeroboam and the ten Tribes 1. Kin. 12.24 This thing is from me And in the same place touching Rehoboams tyrannicall answer ver 15. Wherfore the King hearkned not unto the people for the cause was from the Lord. Touching the spoiling of the Babylonians Isa 10. ver 6. I will give him a charge to take the spoile and to take the prey Touching the seduction of the false Prophets Ezech. 14.9 I the Lord have deceived that Prophet So of the seducement of Ahab by the false Prophets and Satan 1. Kin. 22.20 Who shall perswade Ahab c. and the Lord said Thou shalt perswade them and prevaile also Goe forth and do so Of the Rapine of the Arabians Iob 1.21 The LORD gave and the Lord hath taken away Touching Christs crucifying Act. 4.27 Herod and Pontius Pilate have done those things which thy hand and counsell determined before to be done By these and the like places both the evill works of men and Satan are ascribed unto God not absolutely but in some respect viz. so far as God by the same accomplisheth his secret judgements not as the authour of mans wicked deeds God forbid but as a most righteous performer of his judgements in and by them for to imagine that God executeth not his judgements but barely permits them agrees not with faith and godlinesse Secondly the glosse of bare permission in many places would be blasphemous take for example the place in hand Wilt thou say that God put it into the hearts of the Kings that is permitted it to be put Who then put it into their hearts Thou wilt say the divell and hereby thou makest the divell to put that into the heart which the Scripture expresly saith that God did wilt thou make the devill to be God Besides the divell will never perswade the kings to oppose the whore Consider therfore whither this thy glosse doth not by an open blasphemy attribute satans work to God and on the contrary the work of God to the divell Thirdly the glosse of bare permission imports heresie for under it lies hid the Pelagian denyall of the divine grace and providence and the establishing of humane strength against grace For this glosse hath flowed if not primitively yet chiefly from the School of Pelagius as may be seen in Austin Lib. 5. Cont. Iulian cap 3 against whom Julian the Pelagian
he was not able to seduce the Nations any longer or uphold Paganisme But that was in the yeer of our Lord LXXIII This yeare therefore we make the beginning of the thousand yeers of Satans binding From hence unto the Yeer of our Lord 1073. The end of the thousand yeeres are a thousand yeers at which time Pope Gregory VII a Celtiberian Monke and diabolicall Iugler poysoning Alexander II. invaded the Papacy by most wicked arts who sitting on the Papall Chaire the devill began againe to be loosed and to rage tumultuously filling the Christian world in a horrible manner with wars and slaughters by the means of this his cursed instrument But thou wilt say Whether the Dragon were bound in the first thousand yeers Did not Satan in the first three hundred yeers after the descension of the Angell most cruelly afflict the Church by the Romane Tyrants and in the three hundred following yeers defiled the Christian world with most grosse heresies and in the four hundred succeeding yeers raised up the Romane Antichrist out of the bottomlesse Pit giving unto him his Throne and great power working with all manner of unrighteousnesse and cruelty in the very heart of the Church How then could Satan be said to be bound these thousand yeers in which he raged so outragiously I answer The binding of Satan as before I said may not be absolutely understood as if he then could not or did not hurt the Church at all but restrictively unto the cause expressed in the Text so farre as he was then restrained from seducing the Nations any longer that they should not embrace the Faith of Christ To this binding of Satan it is sufficient that then he could not by the Tyrants Iewes or Philosophers hinder any longer the propagation of the Gospell among all Nations And therefore howsoever in great number the Gentiles were converted to Christ and Paganisme every where decayed yet no marvaile though Satan did rage in his principall members and breathed out threatnings by the Tyrants of the Romane Empire and by Hereticks in the Church it selfe Hence arose so many persedutions of the Saints and such great conflicts of the Church with Hereticks during sixe hundred yeers neither is it strange that Antichrist was then raised up by Satan for seeing hee was bound himself he gave his throne and power to Antichrist that the Beast might be the Vicar of the Dragon while he was in bonds and the more furiously exercise all his power Hence the Dragon is said to have given his Throne to the Beast Revelat. 13.2 By which it plainely appeareth how far these thousand yeers do agree with The comparing of the thousand yeers with the 1260. dayes 42. months or differ from the 1260. dayes and the 42. moneths in which the Holy City is said to be troden vnder foot by the Gontiles Chapter 11.2 and the Beast was to rage Chap. 13.5 In some part they agree for in the last foure Ages of these thousand yeers those 1260. dayes and 42. moneths began to run on because in them the Beast began to tread the Church under foot But they differ in that these thousand yeers are referred to Satans binding the 1260. dayes and the 42. moneths to Antichrists tyrannicall reigne They are already ended more then five hundred yeeres these are not fully ended because the Beast hath as yet scarcely reigned a thousand yeers Now those things that are brought against this our opinion Objections taken away are easily taken away FIRST the Order of the Prophesie is objected viz. that the Dragon shall at length after the Beast is cast into the Lake of fire be bound a thousand yeers in the bottomlesse Pit but the casting of the Beast shall bee the ruine of the Papacy Therefore the thousand yeers shall not be begun till at length after the ruine of the Papacy But the major is denyed because the casting of the Beast into hell praecedes indeed the binding of the Dragon in order of the Vision but not in order of time Before I say Iohn saw the Beast to be cast into the lake in the foregoing sixt Vision being as it were the last Act of that Vision but not in this last Vision in which is now afterward related the binding of the Dragon the which notwithstanding praeceded the casting of the Beast or ruine of the Papacy many Ages being as it were the first Act of this last Vision The plaine and forcing reason hereof is that the Beast and False-prophet shall not be abolished but by the brightnesse of Christs comming to judgement But it is absurd to imagine that Satan should be bound a thousand yeers after the last Iudgement The cause therefore of the errour is that the diversitie of that and this Vision is not observed Secondly they object That if the thousand yeers must begin from the destruction of Jerusalem then that time in which Satan shall be again loosed cannot be called a SHORT SEASON because it containeth above five hundred yea about sixe hundred yeeres But the consequence is denyed for although the time of Satans loosing hath now bin for these five Ages and perhaps shall continue an Age or two more even untill the end of the 1260. dayes the which thing the Lord knoweth Notwithstanding we have a little before clearly demonstrated that it is rightly called a LITTLE SEASON both in respect of God as also in respect of the Dragon and of the Ages past and lastly and that indeed principally in respect of the thousand yeeres of Satans binding then which that time shall be shorter because God will shorten those dayes for the elects sake Thirdly they object that such as have not worshipped the Beast nor received his Character should not then reigne with Christ those thousand yeeres But this is denyed for the thousand yeers were ended in Gregory VII unto the time of which filthy Beast more then 460. yeeres of Antichrists reigne were run on during all which time very many Martyrs and Professours worshipped not the Beast and his Image All these therefore after death did according to their soules live By the figure called Synecdoche a part is taken for the whole and reigne with Christ in blessednesse those thousand yeeres by a Synecdoche because they lived with Christ in the last foure hundred yeers of the said thousand Now in verse 4 I will plainly shew that this Synecdoche is neither unusuall in common speech nor in Scripture or that it derogates any thing from the happinesse of the latter Martyrs As therefore the Martyrs lived not altogether or were all put to death at one time but successively so also they began not altogether to live and reigne with CHRIST in Heaven but successively during those thousand yeeres Lastly It is objected that the devill was not bound in those first thousand yeers because he seduced very many But this was resolved in the first Question for neither are we to imagine that Satan was so bound
everlasting light But Everlastingnesse is not of this Life He saith also The dayes of thy mourning shal be ended Now the mourning of the Church shal not be ended in this Life but in the Church-Triumphant where God wil wipe away all teares from our eyes there I say shal be no longer mourning nor cry nor death nor sorrow as in ver 4. 24. And the Nations that were saved Thus much of the building and glory of the Citie Now also hee speakes of the Citizens who they shal bee what good things they shall enjoy and who shal be kept out of the same For the first he saith that the INHABITANTS of this Citie shall bee THE NATIONS THAT ARE SAVED consisting not onely of the common people but Kings also for he saith Kings shall walke in the light of it that is shall eternally enjoy the glorious presence and majesty of God How the nations are the City Citizens And the Kings of the earth do bring their glory and honour into this Citie Here first it is demaunded if this Citie bee the glorified Church how then are the Nations distinguished from the same seeing the Nations that are saved are nothing else but the Church it selfe I ANSWER The order of the Vision is to be observed for seeing he saw the glorified Church under the forme of a Citie it was convenient that hee should see also some Inhabitants of the Citie Although therefore the saved of the Nations be the Church it selfe Notwithstanding he doth not unfitly distinguish the Church taken collectively from the Church it selfe distributively considered for thus also an Earthly Citie may be collectively considered as a Common-weal or communitie of Citizens and distributively as many or particular Citizens Adde to this that the Nations are not the whole City for the Elect Patriarchs Prophets and Iewes belong also unto the same Secondly it may be demaunded how the Kings should bring their glory into this Heavenly Citie seeing all Authorities Kingdomes 1. Cor. 15.42 How kings shall bring their glorie into the heavenly Ierusalem and Powers shall then be put downe and that there shal be no Kings then and that in the Heavenly City no earthly thing can be brought Lastly seeing all shal rather receive their glory there then bring any into it Which seemeth to be the chiefest argument of them who hold that here is intended not the Heauenly but the Earthly glory of the CHURCH in this Life The Answer is easie First we are to note that this verse also is taken out of Isai 60.3 And the Gentiles saith he shall come to thy light and Kings to the brightnesse of thy rising the which is spoken indeed of the conversion of the Gentiles and Heathenish Kings But as before I said that whole Oracle speaketh not onely of the inchoated glory of the Church in this Life but with the beginning joynes the full accomplishment thereof that shal be in the Heavens as there it evidently appeareth in ver 11.18.19.21 Wherefore that place is to be applied unto the Heavenly Citie not as it began in this Life but as it shall be at last consummated in the life to come And the meaning is that then that oracle shall truely and perfectly bee fulfilled when as the Nations that are saved shall walke perfectly in the light of Jehovah And that the KINGS also who in this life have brought their glory and honour into the Church that is subjected themselves unto Christ shal enjoy the same light for ever and ever Therefore he intendeth not as if then there should be any Earthly Kings to bring their earthly glory into heaven for we shal al be Kings and Priests to God but that the Kings which now bring their glory to Christ shall together with the Nations walke in the light This sense is confirmed by the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saved So that then they shal be saved already and not afterwards Rom. 8.24 as yet beeing in this life I confesse we are saved also in this life but it is in hope But then they shal be saved in deed because they shall walke in the Everlasting light Thirdly also it may be demaunded How the kings of the earth are joyned unto the inhabitants of the heavenly Ierusalem seeing hitherto in the Revelation the Kings of the Earth are called for the most part enemies of Christ and followers of Antichrist Chap. 6.15 16.14 17.1.18 18.3.9 19 19. How they should here be reckoned among the Inhabitants of the Heavenly City ANSWER They are here called Kings of the Earth not that they shal be Kings when they enter into this City but because sometimes they were such For in Chap. 17.16 it appeareth that some if not all of the ten Kings of the earth which had given their power unto the Beast should desert the Beast eat the flesh of the whore and burne her with fire therefore some of them shal be converted unto the Lambe and with the Nations that are saved shall walke in the light of this Citie 25. The signes of assured peace And the gates of it shall not be shut This is the Second Part viz. the felicity and firme peace of the Citizens the which while Cities enjoy they flourish in riches and glory but the peace tranquility and security of this City shal be perfect and perpetuall This he sheweth by two signes One is because the gates shall not be shut by day But thou wilt say the gates of our Cities also are not shut by day It is so indeed in time of peace but in war the enemy besieging a City and labouring to break in of necessity the gates must be shut that the Citizens may be preserved from hostile invasion But the gates of the Citie on high shal not be shut by day but alwayes stand open to signifie that there shal be no danger of adversaries but everlasting peace to the Citizens thereof For there shall be no night there This is the other sign of their everlasting peace For in the night while the Citizens sleep the gates are shut least they should be set upon unawares in the dark There shall be no night because the glory of God shal expell the darknesse by everlasting light so that the rising or setting of the Sun or Moon shal not cause night or darknesse Therefore the Citizens shal never sleep or shut their gates for fear of danger These things being spoken after the manner of men do in some sort shadow out unto us that eternall security and peace which we shal enjoy in Heaven To this also is applied out of Isaias the 11. ver of the said 60. Chap. though there spoken in a sense somewhat different from what it is here Therefore thy gates shal be open continually they shall not be shut day nor night that they may bring unto thee the forces of the Gentiles and their Kings may bee brought where is signified another cause of not shutting
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
nature together The Father and the Sonne are correlatives and the Father is the first because by nature he is before all Therefore also the Sonne is the first because hee is before all things by nature Lastly he saith that a thing is said to be the first and the last Alpha and Omega in regard of order and placing like as the First Booke of Homer is called Alpha in this Monosticke or single Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which signification saith hee is most convenient to this place because God hath appointed Christ to be the First Messias and Mediatour of the Nations neither will he give unto him any Successour in this office this honour he will not give unto another but Christ was and shal be the First and the Last Redeemer Hence hee is here rightly called Alpha and Omega ANSWER This indeed is the thing which the Hereticke after all his blasphemous shiftings would needs vomit out But this signification is the same with the first touching the arbitrarie priority of the Letters Alpha and Omega Why then thus much belching we deny not that Christ alone is ordained the Redeemer by God the Father But we deny these three things I. That Christ in respect of his Office of Redemption calleth himselfe Alpha and Omega the beginning and the end the first and the last which in Scripture are titles onely of the Eternall Deity II. We deny that this signification and example is agreeable to Christ for he which is Alpha and Omega the first and the last in order and place like as the Heretick maketh Christ to be Alpha and Omega that is the first and the last Redeemer he certainly hath a second a third and others betwixt like as after Homers Alpha followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gamma Delta Epsulon c. also follow even unto Omega Therefore according to the Hereticke after the Redeemer Alpha there should follow the Redeemers Beta Gamma Delta c. unto Omega Yea Christ should no way be Alpha and Omega because Homers Alpha is not Omega also neither is Homers Omega also Alpha and it should be false that Christ in this Office had no Successour and that he was as the First so the last Redeemer III. We deny that the Heretick beleeveth what he saith or that the thing he saith is true For he affirmeth that Christ was and shal be the first and the last Redeemer Notwithstanding he beleeveth not that Christ was the Redeemer of Adam Abraham and the Fathers of the Old Testament but beleeveth the Fathers were not redeemed by Christ yea that Christ had no being before hee was manifested in the flesh Both which assertions are false hereticall and blasphemous Now briefly wee will bring all the Heretickes subtilties into this one Sophism Christ is Alpha and Omega the first and the last c. either in a certain order that is an arbitrary and temporary priority and finality like as Alpha and Omega is in the order or ranke of the Greeke Letters or in time or excellency or as the cause or in priority of nature or lastly in order and place But he is not the first and the last in time nor excellency nor as the cause nor in priority of nature Therfore only by an arbitrarie priority viz. in rank order and place because he is appointed by God to be the first and the last Redeemer ANSWER 1. The Heretick though he reasoneth much touching A. and O. the first and the last yet he meddles not at all with the other title annexed the beginning and the end because he could not darken the same by his cavils Now seeing this Title doth absolutely denote that Christ is he from whom Rom. 1.36 and through whom and for whom are all things it alone sufficiently proveth the Deity of Christ II. The assumption as hath been shewed is wholly false III. The consequence is to be denyed from the insufficient enumeration of significations for the Hereticke omits the principle signification of Eternity by which properly God is the first and the last Isa 14.4 44.6 18.12 14. Blessed are they that doe The OLD VERSION Blessed are they that wash their robes in the blood of the Lambe which words are here repeated from Chap. 7.14 against the authoritie of all Greek Copies See Bezas Annotations The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His is not referred unto the person of Christ here speaking for hee would have said in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Commandements but unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Booke as in ver 7. Blessed is hee that keepeth the sayings of the Prophesie of this Booke Here he repeateth the same Blessed are they that doe the Commandements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit of this Booke There hee calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayings here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandements namely which were touching the not worshipping of the Beast and his Image the leaving of Babylon perseverance in Righteousnesse and Holinesse and such like Although the Enallage were not very harsh to apply the relative unto Christ That doe his that is My Commandements like as the Angell in ver 6. speakes of himselfe in the third person sent his Angell that is my selfe The reward therefore of them that do the Commandements of this Booke shal be blessednesse That they may have right to the tree of life Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their power shall be on the wood or tree of life The blessednesse of the Coelestiall Citizens he declareth by two benefits That they shall have power to the tree of life of which ver 2. and enter in through the gates into the City They shall I say be perpetuall and most happie Inhabitants of the Heavenly Ierusalem How the Saints have right to Christ But being Christ is the tree of life it may bee demanded how they shall have power on Christ He understandeth it of a right not of ruling but of enjoying Christ and his benefits He is the Lord and Head we Subjects and Members The Head hath right of Dominion over the Members to command them The Members have right to the Head of enjoying him and to be quickned and directed by him See more of the Saints blessednesse ver 4.5 15. For without are dogs and sorcerers The reward of the wicked shall be utter darkenesse being shut out of this Heavenly City They shall be without because within shall be nothing but what is pure and holy neither shall any thing that defileth enter into it Ch. 21.27 Now what shal be without but utter darkenesse where Satan the Beast False-prophet Dogs and Sorcerers that is all Reprobates shall bee tormented in the Lake of fire and brimstone Of these wretches hee reckons up sixe sorts under which all are comprehended Dogs thus he nameth unjust and filthy men who with a dog-like madnesse tear the doctrine of the Gospel therfore Christ calleth these enemies of the truth dogs and swine Mat. 7.6 before whom hee forbids
example of their monastical ignorance the author tells us a monasticall exposition upon the word Apocalyps that the word apocalyps is compounded of apo re and clipsor velare O the miserable barbarisme of that age attempting to unfold these high mysteries and in the mean time ignorant of the very name of the title The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyes to reveal a secret from which commeth apocalypsis a revelation of a secret such as are all future things For it is not man but God who foreseeth and revealeth things to come But the events which were to befall the Church under the new Testament were hidde both from Iohn and us but are revealed in this booke and therefore it is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which wee may ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a revelation of things to come Afterward it is sometimes called a prophefie from the argument of it which is a prediction of future things revealed by God And the title answereth to the title of the ancient prophets as the vision of Isaiah the vision of Obadiah the prophesie of Niniveh which Naum saw the prophesie which Habacucsaw the word of tâ—e Lord that came to Hosea to Joel to Micah c. so that it sheweth the divine authoritie of the booke For to reveal things to come is from God onely so that this booke being a revelation is inspired of God which argument Iohn afterwards doth more fully confirme For as Ierom wel observeth this mystical booke is intituled a revelation to give us to understand that we have need of the knowledge and explanation of it that wee may say with the prophet open my eyes and I will consider the marveillous things of thy law Psal 119.18 Of Jesus Christ that is which Christ revealed unto Iohn â— argument of the deity of Christ So that Christ is the author of the revelation which is the first argument to proove the God-head of Christ in this booke For God by the prophet doth assume it as a thing peculiar to himself to reveal secrets Isai 42 9 41 23 Behold the former things are come to passe and new things doe I declare before they spring forth I will tell you of them and confounds by this argument all Idols that they are no Gods because they are ignorant of future things But the words following which God gave unto him seem to weaken the argument For to whom God doth reveal things to come hee is not God but God hath revealed these things to Christ therefore Christ is not God The answer is twofold first the whole may bee granted if it bee taken in a good sence as namely that Christ albeit he is true God yet wherein God his father hath revealed these things to him that is according to his humanitie hee is not God For the humanitie of Christ not foreknowing things to come but by revelation is not God but the man Christ Iesus is God because by his divinitie hee fore knoweth all things of himself Secondly the assumption is not in the text and may bee denyed for Iohn saith not that God revealed these things to Christ but gave this revelation to him as to our mediator that hee might reveal the same to us his servants for it is his proper office to reveal the will of the father to the Church So that 〈◊〉 speaketh of the office of Christ as hee is our mediator which doth not 〈◊〉 the â—qualitie of the son with the father but supposeth it because as he was meere man or a creature of what power soever hee could not have performed the workes of a mediator But it behooued him also to bee God But Thirdly there follows no absurditie to understand it as spoken of the Godhead of Christ for such as is the order of existence such also is the manner of working betwixt the father and the sonn For as the somexisteth not of himself but as hee is the first begotten of the father so the soâ— revealeth things to come not of himself but as hee receiveth from the father and as the father Giveth unto the son his Essence so is also his divine wildome communicated unto him from the father by Eternall Generation Lyra and others understand God in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially of the whole trinitie and taking it in that sence then the revelation is given to Christ by God as unto a mediator onely but understanding it of the person of the father then God is said to give it unto Christ both as to the sonn and mediator also To shew unto his servants the end that God Gave the revelation to Christ was not that hee should have it for himself But as being the messenger of the father to reveal it to his servants By servants is meant Iohn with the pastors and teachers yea all the faithfull of all ages to all which the mysteries of this booke were to bee revealed by Christ First to Iohn that hee should write it and then to all the rest both to read and understand it meditate teach explain it to the Church of God The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his noteth the servants of Christ for it cohereth with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew which noteth the office of Christ and not of God So that Christ sheweth this revelation 2 argument of Ch. deity to his owne servants which is a second argument proving the Godhead of Christ For hee certainly is the Lord of the Church yea God Eternal to whom Iohn the teachers and all the faithfull of the Church are servants for God alone is the Lord of the Church according to that of the psalmist Iehovah our Lord c. Psal 8.10 For albeit Christ in that hee is our mediator is exalted to bee head and Lord of the Church notwithstanding except hee had been God hee could neither have been mediator or Lord of the Church So that we plainly see that Christ Jesus is God seeing John and all the faithfull are his servants Which must shortly come to passe this noteth the subject of the booke which containes an historie of things not allready past but of things to come afterward both to the Church and enemies thereof Must come to passe not by a fatall or absolute necessitie 1. Cor. 11.19 but hypothetically or supposedly according to that of the Apostle scandalls and heresies must come Besides God hath so decreed it whose counsell is unchangeable and therefore the events must happen according to the same as also because of secondarie causes as the malice of satan the rage of the enemies against the Church which though they bee changeable in themselves yet they are not changed so that if accidental events bee not altered by the counsell of God and secondarie causes they necessarily come to passe though the contingencie bee not taken away Shortly but how shortly seeing after so many ages they are not as yet come to passe and
of original sin but neither of these opinions can be of faith because neither of them are grounded on the word of God The virgins conceiving indeed was miraculous But her bringing forth was natural for by the opening of the wombe she brought forth her first born son Luk. 2.23 But whither a natural delivery can be without paine I leave to naturalists Neither is it needfull to define that with danger August Enchirid. cap. 59. the which without any danger a man may bee ignorant of The type represents the usuall order of nature wherby women being in labour to be delivered are commonly pained the which Christ confirmes John 16.21 And indeed the sorrow of child bearing at first was imposed on the woman by God as a punishment of her sin Gen. 3.16 I will multiply thy sorrowes c. Hence the scripture compares vehement and inevitable anguishes unto the paine of a woman in travel which the Greekes call by a peculiar word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowes and to be in sorrow If therfore the scripture hath defined childbearing to be with paine then we cannot without danger bee ignorant thereof So then this type signifies that the Woman or Church shall not bring forth her fruite without labour sorrow and much crying The which is to be referred partlie to the labour and care of the ministrie and partly to the troubles and calamities of persecutions hence the Apostle traveling in birth of the Corinthians cryes out not without griefe Even unto this present hour we both hunger and thirst 1 Cor. 4.11 and are naked and are buffeted and have no certaine dwelling place we are made the filth of this world and are the of scouring of all things unto this day In stripes 2 Cor 6.5 7.5 in imprinsonments in tumults in labours and watchings on every side we are troubled without were fightings within were feares So likewise he speakes of the declining Galatians My little children saith he Gala. 4.19 of whom againe I travel in birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill Christ be formed in you So then we se that the birth and propagation of the Church shal be with great troubles cares sorrowes and crying the which thing Christ foretold us saying The world shall rejoyce but yee shall mourn And the Apostle Ioh. 16.20 2 Tim. 3.12 All that will live godly in Christ Jesus shall suffer persecution Now by that which followeth it will appear that by this sorrowfull travel of the woman are chiefly prefigured the miseries persecutions punishments and martyrdomes which Christians should afterwards suffer under tyrants yet not to terrify but to comfort them for wheras the world thought by these things to suppresse the Church she should though with paine most fruitfully bring forth and bejond all expectation increase far and nere 3. And there appeared another signe The first signe or wonder was a woman The second followes viz. a Dragon is seen by Iohn in heaven of a terrible shape not in that starrie heaven where Astronomers place the Dragon with the signe Ophiuchus or Esculapius but in that heaven which the Apostle speakes of where principallities powers and spirituall wickednesse doe rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the regions of the aire above us as the Apostle himself declares it Ephes 2.2 unlesse perhaps this signe appeared in the utmost heaven beeing opened A great Dragon Of an huge bignesse and strength for a Dragon is an old Serpent who by devouring of many serpents at last becomes a Dragon according to the saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a serpent doth not eat a serpent he shall never be a Dragon He is said to be a red Dragon to denote his cruel blood thirstie nature as beeing wholie red with the blood of the Saints Others thinke he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierie for it may either way be translated to denote his fierie and hellish condition but I rather approve the former Having seven heads Hence Ribera saith it is manifest that these things belong unto the time of his fained Antichrist But he deceiveth and is deceived as thinking Dan. 7.8 that these are the heads and the hornes of the fourth Beast mentioned in Daniel whose little horne tipeth out Antichrist As if the Beast with his heads hornes there spoken of were yet to be expected and not already come long agoe The Dragon here hath nothing common with the Beast in Daniel besides the ten hornes yet it shal neither be this Dragon nor the Beast in Daniel but passing by this let us more narrowly consider the monstre Poets have fained a terrible monstre called Hydra Lernaea not much unlike unto this Dragon in shape having a huge body and nine heads Hydra Lernaea vide Apollod Bibl. lib. 2. eight whereof were mortal the middlemost immortal the killing whereof they ascribe to the second labour of Hercules Now the monstre here spoken off How the Dragon Beast differ differs from the following Beast in that the Dragon hath crownes on his head the Beast on his hornes so that the heads and hornes in this place doe not signifie the same thing there as we shall see herafter Thus there is some difference betwixt the Dragon and the Beast yet their likenesse is great for the Dragon begate the Beast even as like begets its like Who this Dragon should be is very plain by the epithites for he is called that Old Serpent the Devil Satan ver 9. Chap. 20.2 who is known of all to be that enemy of mankind He is represented in the form of a serpent both because in likenesse of a serpent he seduced our first parents as also because of his rage cruelty against the Church and lastly because of his poyson wherwith he infecteth the world The heads and hornes of the Dragon are the devils instruments ministers of his furie against the Woman In that the crownes are said to be on his heads not on his hornes it argues that the heads denote the chiefe instruments of the Dragon armed with regal authority But the hornes inferiour and vulgar yet armed The crowned heads therfore of the Dragon are kings and tyrants persecuting the woman The hornes Who are the heads and hornes of the Dragon are officers under them as governours captaines soldiours hang-men and the like by whom they exercise their crueltie like as the head of a beast doth push with his hornes Seven heads indefinitely for many as before the seven spirits seven lampes c. For a sevenfold number is allwayes indefinite except it bee restrained as afterward it is where it is said that the seven heads of the beast are the seven mountaines of the woman or Rome SO THE TEN HORNES indefinitelie are verie many because there are more inferiour executioners and murtherers then kings Among the heads of the Dragon Herod the Ascalonite is worthelie reckoned in the first place as first labouring to
destroy the womans seed Who are the heads of the Dragon for whose cause almost as soon as he was borne hee wickedlie caused all the infants of Bethlehem to be murthered Next was Herod Antipas his son the murtherer of John The third Herod Agrippa who killed James and persecuted Peter After these the Romane tyrants persecuting Christians are to be numbred among the seven heads as Nero Domitian Trajan Hadrian Antoninus Verus Commodus Severus Decius Diocletian and other most cruell Serpents who wholy imbrued themselves in the blood of the saintes most miserable afflicted the Church until Constantines time Of the Dragons hornes Pilate the Romane Governour was chiefe Who are the Dragons hornes who with the Scribes and Pharisees crucified the Lord of life also his successours as Felix Lysias Festus with all such as afterwards were assistants unto the Romane heads in persecuting the saintes Thus of necessitie these things must bee interpreted onlesse we would grope in darkenesse for they altogether belong to demonstrate the calamities of the primitive Church 4. And his taile drew the third part of the stars Hitherto we have spoken of the Dragons form now followes what he did viz. his twofould crueltie is here noted the first against the Stars the second against the woman He drew the third part of the stars c. This Andreas but little to the purpose interprets of Lucifer drawing with him verie many Angels into destruction It is a Metaphoricall allusion unto that in Dan. 8.10 touching Epiphanes The stars cast down to the earth who in the type of Antichrist cast down the stars to the ground and stamped upon them The Stars in Chap. 1.10 signifie the teachers of Churches Their casting down from heaven to the earth signifies their falling away from the faith and heavenlie function unto humane traditions and the cares of this life as before we heard on Chap. 6.13 8.10 9.1 This the Dragon did by his taile The fail of the Dragon signifying as some thinke his fraudulent subtiltie for as dogs with their tailes faune upon their masters so Satan drew by flaterie and lying promises many teachers from seeking after heavenlie things and dasht them against the rocks of wordly honour Now this indeed he hath don and yet dayly doth to the destruction of many not withstanding this is not al for the Dragon begane his battel by open violence I therefore rather interpret the Dragons taile in which his chiefest strength consists of the crueltie and long continued persecutions by which many professours of the name of Christ who ought like stars to shine before others partlie through torments and partlie through feare have fallen from the faith and worshipped devils This happened under the cruel stormes of former persecutions as histories testifie principally under Domitian Diocletian Decius For Diocletian to alledge the words of Eusebius concerning his time onely by a tyrannicall edict commanded the meeting houses of Christians to be laid even with the ground then to burne the holy Scriptures Lib. 8. hist c. 3. that the leaders of Christians should be apprehended fettered and by torments constrained to sacrifice unto Idols Then many indeed beeing constant suffered Martyrdom but an infinite number of others saith he beeing overcom by fear soon after the first brunt gave over wholy the combat But what way soever we take it it is an anticipation that is the thinges are before related which the Dragon did afterward Primasius saith that the taile are the false prophets through whom the enemie fulfils his wickednes As in Isay 9.15 The prophet that teacheth lies is the taile namelie because of their smooth and flattering sermons Now the Dragon did both And therefore we may take both the senses making the summe to be thus The Devil both by the lies of deceivers as also by the cruelty of tyrants drew many away from the faith c. Of which seducement mention is made in vers 9. So then he casts from heaven to the earth because he seduceth from the faith unto perfidiousnes by the love of the earth some by lies others by torments Not withstanding when I compare the Visions I see that here the spirit pointes at the third fourth fift trumpet of the foregoing Vision to give us to understand that the great Star called wormwood Cha. 8.10 with the third part of the stars Ibid. v. 12. and that great Star fallen from heaven Chap. 9.1 were drawen and cast to the earth by the fall of this Dragon that is fell away from the sinceritie of the faith and Christian pietie to worldlie mindednes and Antichristianisme And the Dragon stood Another enterprise of the Dragon against the woman he stands before her to devoure her child like as an hungrie wolfe stands before the fowld 1. Pet. 5.8 to destroy the sheep that come forth Satans ravenous appetite is insatiable the which he desires to fill with our blood therfore Peter describes him under the type of a hungrie and roaring Lyon But this is generall Let us therfore applie it more nerely to the purpose First the dragon endeavoured what he could to devoure Christ in his owne person that is when Herod the first head of the Dragon beeing troubled at the hearing of Christ birth most wickedlie murthered all the children of two yeers that so he might not misse to devour the womans child Also when Pilate the first horn of the Dragon condemned and crucified the son of God Afterward he mightelie laboured to destroy him in his members when Herod Antipas beheaded the Baptist Herod Agrippa tooke away the life of James Againe when the other heades as Nero Domitian and the following tyrants by cruel edicts punishments rackings and persecutions throughout the whole empire indeavoured by all meanes to swallow up what ever the Church brought forth that so they might destroy all Christians and utterly blot out the faith of Christ Neither is Brightmans note to be disapproved viz. that the Dragon by tyrants did diligentlie watch that there might not be born any defender of the Christian religion And if any Emperour or Governour seemed but to favour Christians he was soon devoured by the Serpent The enterprise we have heard now let see the event The Second part of the Chapter The historie and event of both signes 5. And shee brought foorth a man childe who was to rule all the nations with a rod of iron and her childe was caught up unto God and to his throne 6. And the woman fled into the wildernes where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore dayes 7. And there was warre in heaven Michael and his Angels fought against the dragon and the dragon fought and his Angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devill and Satan which deceiveth the whole world